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增壹阿含經序 |
An additional preface to the Agama Sutra |
晉沙門釋道安撰 |
Written by Jin Shamen Shi Daoan |
四阿含義同，中阿含首以明其旨，不復重序 也。 |
The four A's have the same meaning, and the middle A contains the first one to clarify its purpose and there is no need to repeat the order. |
增壹阿含者，比法條貫以數相次也。 |
The addition of one Agama is equivalent to the number of Dharma articles. |
數終 十，令加其一，故曰增一也； |
When the count ends at ten, one is added, so it is called an increase of one; |
且數數皆增，以增 為義也。 |
And the numbers all increase, so it is righteous to increase. |
其為法也，多錄禁律，繩墨切厲，乃度 世檢括也。 |
It is a law, and many prohibitions are recorded, and the ropes and ink are sharp and strict, which is the rule of life. |
外國巖岫之士、江海之人，於四阿 含多詠味茲焉。 |
Scholars from foreign countries like Yanxiu and Jianghai have chanted many poems in the four Agams. |
有外國沙門曇摩難提者，兜 佉勒國人也，齠齓出家，孰與廣聞，誦二阿含， 溫故日新，周行諸國，無土不涉。 |
There is a foreign ascetic, Tammananti, who is from the country of Doujiale and has become a monk. He has heard about it extensively, reciting the two Agamas, reviewing his past experiences and renewing them day by day. He travels to various countries and touches every land. |
以秦建元二 十年來詣長安，外國鄉人咸皆善之，武威太 守趙文業求令出焉。 |
In the 20th year of Qin Jianyuan's visit to Chang'an, foreigners were all good at it. Zhao Wenye, the prefect of Wuwei, asked for orders. |
佛念譯傳，曇嵩筆受，歲 在甲申夏出，至來年春乃訖，為四十一卷， 分為上下部。 |
The translation and biography of Buddha's Thoughts, written by Tan Song, was published in the summer of Jiashen and ended in the spring of the following year. It consists of forty-one volumes, divided into upper and lower parts. |
上部二十六卷全無遺忘，下部 十五卷失其錄偈也。 |
The upper twenty-six volumes have not been forgotten, and the lower fifteen volumes have no recorded verses. |
余與法和共考正之，僧 ［（丰＊力）／石］ 、僧茂助校漏失，四十日乃了。 |
I and Fahe jointly examined and corrected it, but Seng [(Feng*Li)/Shi] and Sengmao failed to help with the examination, and it was completed in forty days. |
此年有阿城 之役，伐鼓近郊，而正專在斯業之中。 |
This year there was the battle of Acheng, and he was in the suburbs of Beating Drums, and he was focusing on his business. |
全具二 阿含一百卷，鞞婆沙、婆和須蜜、僧伽羅剎，傳 此五大經。 |
Complete with two hundred volumes of Agama, the Five Great Sutras were transmitted by the Taoposha, Pohexumi, and Sangha Rakshasa. |
自法東流，出經之優者也。 |
The Dharma flows eastward, and the best ones come out. |
四阿含 四十應真之所集也，十人撰一部，題其起盡， 為錄偈焉，懼法留世久，遺逸散落也。 |
The Four Agamas are a collection of forty Yingzhen. Ten people wrote one volume, titled its beginnings and endings, and recorded the verses. I was afraid that the Dharma would remain in the world for a long time, and the relics would be scattered. |
斯土前 出諸經班班，有其中者，今為二阿含，各為新 錄一卷，全其故目，注其得失，使見經尋之差 易也。 |
There are many sutras published in front of Si Tu. Among them, there are two Agamas. Each of them is a new volume. Complete the original contents and note the gains and losses, so as to make it easier to see the differences in searching for the sutras. |
合上下部，四百七十二經。 |
Combine the upper and lower parts, four hundred and seventy-two sutras. |
凡諸學士撰 此二阿含，其中往往有律語，外國不通與沙 彌、白衣共視也。 |
These two Agamas written by scholars often contain verses, which are regarded by foreigners as novices and white-robed monks alike. |
而今已後，幸共護之，使與律 同，此乃茲邦之急者也。 |
Now and in the future, I am fortunate to protect it together and make it consistent with the law. This is the urgent need of this country. |
斯諄諄之誨，幸勿藐 藐聽也。 |
Fortunately, don’t despise your teachings. |
廣見而不知護禁，乃是學士通中創 也。 |
To have a wide range of knowledge but not to know what is forbidden is to be a scholar who has mastered the art of learning. |
中本起康孟祥出，出大愛道品，乃不知是 禁經，比丘尼法甚慊切真，割而去之，此乃 是大鄙可痛恨者也。 |
In the middle version, Kang Mengxiang came out, and he came out with the Taoism of Great Love, but he did not know that it was a forbidden sutra, and the Bhikshuni Dharma was very true, so he cut it off. This is a very despicable and hateful person. |
此二經有力道士乃能 見，當以著心焉，如其輕忽不以為意者，幸我 同志鳴鼓攻之可也。 |
The powerful Taoist priests of these two sutras can see it, and they should pay attention to it. If they ignore it and don't take it seriously, fortunately my comrade can attack it by beating the drum. |
Ekottarāgama 增壹阿含經 |
Ekottarāgama |
Chapter 1 序品第一 |
Chapter 1 The First Preface |
1.1 （一）序 |
1.1 (1) Preface |
增壹阿含經卷第一 |
The first volume of the Agama Sutra |
東晉 罽 賓三藏瞿曇僧伽提婆譯 |
Eastern Jin Dynasty, translated by Bin Sanzang, Qu Tan Sangha Deva |
自歸能仁第七仙， 演說賢聖無上軌； |
The seventh immortal who is self-returning and capable of benevolence, the speech of the sage is the best; |
永在生死長流河， 世尊今為度 黎 庶。 |
Eternally in the everlasting river of life and death, the World Honored One now saves the common people of Li. |
尊長迦葉及眾僧， 賢哲阿難無量聞； |
Honored Elder Kassapa and all the monks, the sage Ananda Wuliang heard; |
善逝泥曰供舍利， 從拘夷國至摩竭。 |
Shansui Ni is said to offer relics, from the Kingdom of Kuyi to Mojie. |
迦葉端思行四等， 此眾生類墜五道； |
Kassapa thought about the four levels of conduct, and these living beings fell into the five realms; |
正覺演道今去世， 憶尊巧訓懷悲泣。 |
Zhengjue Yandao passed away now. I remember Zun Qiao's training and weep with my heart. |
迦葉思惟正法本， 云何流布久在世？ |
Kassapa thought about the true Dharma, why did Liubu live so long? |
最尊種種吐言教， 總持懷抱不漏失。 |
The most respect for all kinds of teachings, always embrace them and never let them slip. |
誰有此力集眾法， 在在處處因緣本？ |
Who has the power to gather all dharmas and find the cause and condition of everything? |
今此眾中智慧士， 阿難賢善無量聞。 |
Now among the wise men in this crowd, Ananda is a wise and good person who has heard of innumerable virtues. |
即擊揵椎集四部， 比丘八萬四千眾， |
Immediately, he struck the four parts of the vertebrae and gathered 84,000 bhikkhus. |
盡得羅漢心解脫， 以脫縛著處福田。 |
Completely liberate the Arhat's heart, and be free from the fetters of the land of blessings. |
迦葉哀愍於世故， 加憶尊恩過去報； |
Kasyapa felt sorry for the world, and recalled his past kindness to repay it; |
世尊授法付阿難， 願布演法長存世。 |
The World Honored One taught Ananda the Dharma, and may the Dharma be performed forever. |
云何次第不失緒？ |
How can I not lose my mood every time? |
三阿僧祇集法寶， |
The three Asamghs gathered the magic treasures, |
使後四部得聞法， 已聞便得離眾苦。 |
Enable the last four groups to hear the Dharma. Once they have heard it, they will be freed from the sufferings of others. |
阿難便辭吾不堪， 諸法甚深若干種， |
Ananda then said that I could not bear to say anything. All dharmas are very profound and of many kinds. |
豈敢分別如來教， 佛法功德無量智！ |
How dare you differentiate between Tathagata's teachings and the immeasurable wisdom and merits of Buddhism! |
今尊迦葉能堪任， 世雄以法付耆舊； |
Today, Kassapa is worthy of his responsibilities, and the great hero pays his respects to the elders with the Dharma; |
大迦葉今為眾人， 如來在世請半坐。 |
Maha Kassapa is here for everyone. The Tathagata asks you to sit down for a while while you are here. |
迦葉報言雖有是， 年衰朽老多忘失， |
Even though Kassapa’s message is true, as we age we often forget it. |
汝今總持智慧業， 能使法本恒在世。 |
If you always hold on to your wisdom karma, you can keep the Dharma in this world forever. |
我今有三清淨眼， 亦復能知他心智， |
Now that I have three pure eyes, I can also know his mind again. |
一切眾生種種類， 無有能勝尊阿難。 |
Of all living beings of all kinds, none can surpass Ananda. |
梵天下降及帝釋， 護世四王及諸天， |
Brahma descends to Emperor Shi, and protects the four kings and the heavens. |
彌勒兜術尋來集， 菩薩數億不可計。 |
Maitreya Tushu is found and collected, and there are hundreds of millions of Bodhisattvas. |
彌勒梵釋及四王， 皆悉叉手而啟白： |
Maitreya Sanskrit and the four kings all crossed their hands and said: |
一切諸法佛所印， 阿難是我法之器。 |
All Dharmas are sealed by the Buddha. Ananda is the vessel of my Dharma. |
若使不欲法存者， 便為壞敗如來教； |
If one does not want the Dharma to exist, it will corrupt the teachings of the Tathagata; |
願存本要為眾生， 得濟危厄度眾難！ |
I wish to survive for all sentient beings, to help people in danger and overcome difficulties! |
釋師出世壽極短， 肉體雖逝法身在； |
The Buddha's life was very short when he was born. Although his physical body has passed away, his Dharma body remains; |
當令法本不斷絕， 阿難勿辭時說法！ |
When the text of the Dharma is not extinguished, Ananda does not refuse to preach the Dharma! |
迦葉最尊及聖眾， 彌勒梵釋及四王， |
The Most Reverend Kasyapa and all the saints, Maitreya, Brahma and the four kings, |
哀請阿難時發言， 使如來教不滅盡。 |
I pray to Ananda to speak so that the teachings of the Tathagata may never be extinguished. |
阿難仁和四等具， 意轉入微師子吼， |
Ananda Renhe and the four-level implements turned to Wei Shi Zi roaring, |
顧眄四部瞻虛空， 悲泣揮淚不自勝。 |
Gu Xiao looked at the void from all four sides, weeping and weeping uncontrollably. |
便奮光明和 顏 色， 普照眾生如日初； |
Then it shines with light and color, illuminating all living beings like the dawn of the sun; |
彌勒覩光及釋梵， 收捨遲聞無上法。 |
The light of Maitreya and the Brahma of the Buddha, I heard the supreme Dharma after receiving my home. |
四部寂靜專一心， 欲得聞法意不亂； |
The four parts of the body are silent and focused, and the desire to hear the Dharma is undisturbed; |
尊長迦葉及聖眾， 直視覩顏目不眴。 |
The elder Kassapa and the saints looked directly at her face without wandering. |
時阿難說經無量， 誰能備具為一聚？ |
At that time, Ananda was preaching immeasurable sutras. Who can prepare a gathering? |
我今當為作三分， 造立十經為一偈。 |
Now I should make three parts and make ten sutras into one verse. |
契經一分律二分， 阿毘曇經復三分； |
The Sutra is divided into one and two parts, and the Abhitan Sutra is divided into three parts; |
過去三佛皆三分： |
All three Buddhas in the past have three parts: |
契經、律、法為三藏。 |
The scriptures, laws, and laws are the Tripitaka. |
契經今當分四段， 次名增一、二名中， |
The Book of Deeds is now divided into four sections, and the second title has been increased by one or two. |
三名曰長多瓔珞， 雜經在後為四分。 |
The third one is said to have many necklaces, and the Za Jing is at the back and is divided into four parts. |
尊者阿難作是念： |
The Venerable Ananda thought: |
如來法身不敗壞， |
The dharma body of the Tathagata is incorruptible, |
永存於世不斷絕， 天人得聞成道果。 |
It will exist forever in the world and will never be extinguished. Gods and humans can hear the fruits of enlightenment. |
或有一法義亦深， 難持難誦不可憶； |
There may be a Dharma whose meaning is so profound that it is difficult to uphold, recite, and remember; |
我今當集一法義， 一一相從不失緒。 |
I will now gather together the meaning of the Dharma, and never lose track of each aspect. |
亦有二法還就二， 三法就三如連珠， |
There are also two ways that are equal to two, and three ways are like three in a row. |
四法就四五亦然， 五法次六六次七， |
The same is true for the four dharma times four and five, and the five dharma times six, six times, and seven. |
八法義廣九次第， 十法從十至十一； |
The Eight Dharmas have nine broad meanings, and the Ten Dharmas range from ten to eleven; |
如是法寶終不忘， 亦恒處世久存在， |
Such a magic weapon will never be forgotten, and it will always exist in this world. |
於大眾中集此法， 即時阿難昇乎座； |
When this Dharma was gathered in the crowd, Ananda immediately ascended to his seat; |
彌勒稱善快哉說， 諸法義合宜配之。 |
Maitreya said that he was good and quick, and all the dharma and meanings were in harmony with each other. |
更有諸法宜分部， 世尊所說各各異； |
Furthermore, all Dharmas are divided into suitable divisions, and the words of the Blessed One are different from each other; |
菩薩發意趣大乘， 如來說此種種別。 |
The Bodhisattva has inspired the Mahayana, and the Tathagata has spoken about these categories. |
人尊說六度無極： |
Renzun said that the six perfections are infinite: |
布施、持戒、忍、精進、 |
Giving, observing the precepts, being patient, being diligent, |
禪、智慧力如月初， 逮度無極覩諸法。 |
The power of Zen and wisdom is like the beginning of the month, grasping all kinds of dharmas. |
諸有勇猛施頭目， 身體血肉無所惜， |
All the brave and brave leaders spare no part in their flesh and blood. |
妻妾國財及男女， 此名檀度不應棄。 |
Wives, concubines, national wealth, men and women, this name should not be abandoned. |
戒度無極如金剛， 不毀不犯無漏失， |
The precepts are as infinite as a diamond, never broken, never committed, never made a mistake, |
持心護戒如坏瓶， 此名戒度不應棄。 |
Keeping the mind and protecting the precepts is like a broken bottle. This name of precepts should not be abandoned. |
或有人來截手足， 不起瞋恚忍力強， |
Maybe someone comes to amputate the limbs, but I can’t afford to be angry and have strong endurance. |
如海含容無增減， 此名忍度不應棄。 |
Just as the ocean's capacity does not increase or decrease, this name of endurance should not be abandoned. |
諸有造作善惡行， 身口意三無厭足， |
All have committed good and evil deeds, and the three things of body, speech and mind are insatiable. |
妨人諸行不至道， 此名進度不應棄。 |
If it hinders people from reaching the path, this name of progress should not be abandoned. |
諸有坐禪出入息， 心意堅固無亂念， |
All of you are sitting in meditation, breathing in and out, and your mind is firm and free from random thoughts. |
正使地動身不傾， 此名禪度不應棄。 |
Just make the ground move without leaning, this name of Zen should not be abandoned. |
以智慧力知塵數， 劫數兆載不可稱， |
With the power of wisdom, one can know the number of dust particles. The number of calamities and signs cannot be measured. |
書 疏 業聚意不亂， 此名智度不應棄。 |
The book is sparse, the karma is gathered and the mind is not confused. This name of wisdom should not be abandoned. |
諸法甚深論空理， 難明難了不可觀， |
All dharmas are very profound and empty. It is difficult to understand, difficult and difficult to observe. |
將來後進懷狐疑， 此菩薩德不應棄。 |
If those who are late in the future are doubtful, this Bodhisattva virtue should not be discarded. |
阿難自陳有是念： |
Ananda stated his own thoughts: |
菩薩之行愚不信， |
The behavior of Bodhisattva is foolish and unbelieving, |
除諸羅漢信解脫， 爾乃有信無猶豫。 |
Except for the Arhats who believe in liberation, you have faith without hesitation. |
四部之眾發道意， 及諸一切眾生類； |
The four groups of people send out the Tao intention and reach all sentient beings; |
彼有牢信不狐疑， 集此諸法為一分。 |
He has firm faith and no doubt, and gathers all these dharmas into one part. |
彌勒稱善快哉說， 發趣大乘意甚廣； |
Maitreya said that he is good and happy, and the meaning of Mahayana is very broad; |
或有諸法斷結使， 或有諸法成道果。 |
There may be various dharmas that break the knot, or there may be various dharmas that achieve the path and fruition. |
阿難說曰此云何？ |
What does Ananda say about this? |
我見如來演此法， |
I saw the Tathagata perform this method, |
亦有不從如來聞， 此法豈非當有疑？ |
There are also those who don’t follow the Tathagata. Shouldn’t there be doubts about this method? |
設我言見此義非， 於將來眾便有虛； |
If I say this and see that this is wrong, it will be in vain for others in the future; |
今稱諸經聞如是， 佛處所在城國土， |
Now it is said that all sutras and hearings are like this, the Buddha's abode is in the city and the country, |
波羅捺國初說法， 摩竭國降三迦葉； |
At the beginning of the Polo Na Kingdom's preaching, the Moji Kingdom surrendered Sankasyapa; |
釋翅、拘薩、迦尸國， 瞻波、句留、毘舍離。 |
The kingdoms of Shichi, Kosak, and Kashi, Zhanbo, Juliu, and Vaisali. |
天宮、龍宮、阿須倫， 乾沓和等拘尸城； |
Heavenly Palace, Dragon Palace, Ashulun, Ganda and other Kushi cities; |
正使不得說經處， 當稱原本在舍衛。 |
Since the envoy was not allowed to preach the sutra, it should be said that it was originally in Savatthi. |
吾所從聞一時事， 佛在舍衛及弟子， |
I heard about an event at that time. The Buddha was in Savatti with his disciples. |
祇桓精舍修善業， 孤獨長者所施園。 |
Only Huan Jingshe cultivates good deeds, a garden planted by a lonely elder. |
時佛在中告比丘： |
At that time, the Buddha told the bhikkhu: |
當修一法專一心， |
You should practice one method with one mind, |
思惟一法無放逸。 |
There is no letting go of thinking about one method. |
云何一法？ |
What is the method? |
謂念佛， |
It’s called chanting Buddha’s name, |
法念、僧念及戒念， 施念去相次天念， |
Mindfulness of Dharma, Mindfulness of Sangha and Mindfulness of Precepts, giving mindfulness to eliminate the thoughts of heaven, |
息念、安般及身念， 死念除亂謂十念。 |
Thoughts of rest, peace of mind and body, and thoughts of death to eliminate chaos are the ten thoughts. |
此名十念更有十， 次後當稱尊弟子； |
After ten thoughts of this name, there will be ten more. After that, you should be called a disciple; |
初化拘隣真佛子， 最後小者名須拔。 |
The first disciple of the true Buddha in Kulin, the last little one is named Xuba. |
以此方便了一法， 二從二法三從三， |
In this way, one method is convenient, two methods are followed by two methods, and three methods are followed by three methods. |
四五六七八九十， 十一之法無不了。 |
Four, five, six, seven, eight, ninety, the law of eleven is inexhaustible. |
從一增一至諸法， 義豐慧廣不可盡； |
From one to the other, one to all dharma, the meaning is rich and the wisdom is vast and inexhaustible; |
一一契經義亦深， 是故名曰增壹含。 |
The meaning of Yiyiqi Sutra is also profound, so it is called Zengyihan. |
今尋一法難明了， 難持難曉不可明； |
Nowadays, it is difficult to find a Dharma and understand it; it is difficult to hold it, know it and understand it; |
比丘自稱功德業， 今當稱之尊第一。 |
Bhikkhu claims to have meritorious deeds, and now he should be called the number one among them. |
猶如陶家所造器， 隨意所作無狐疑； |
Just like the pottery vessels made by potters, they can be made at will without any doubt; |
如是阿含增一法， 三乘教化無差別。 |
If Agama adds one more method, there will be no difference in the teachings of the three vehicles. |
佛經微妙極甚深， 能除結使如流河； |
The Buddhist scriptures are so subtle and profound that they can remove knots and make them flow like a flowing river; |
然此增一最在上， 能淨三眼除三垢。 |
However, this added one is the highest, which can purify the three eyes and remove the three impurities. |
其有專心持增一， 便為總持如來藏； |
If he has one more concentration and upholds it, he will become the Tathagatagarbha. |
正使今身不盡結， 後生便得高才智。 |
If you don't end your life in this life, you will have high intelligence in your future life. |
若有書寫經卷者， 繒綵花蓋持供養， |
If there is anyone who writes scriptures, he will support them with a colorful flower cover as an offering. |
此福無量不可計， 以此法寶難遇故。 |
This blessing is immeasurable and immeasurable, because this magic weapon is hard to find. |
說此語時地大動， 雨天華香至于膝， |
When he said these words, the earth moved greatly, and the fragrance of flowers on a rainy day reached his knees. |
諸天在空歎善哉！ 上尊所說盡順宜。 |
The heavens sigh in the sky, how good it is! What the Lord said is entirely appropriate. |
契經一藏律二藏， 阿毘曇經為三藏； |
The Deed Sutra has one Tibetan Code and two Tibetan Tibetans, and the Abhitan Sutra is the Tripitaka; |
方等大乘義玄邃， 及諸契經為雜藏。 |
Fang et al.'s Mahayana meanings are profound and profound, and various scriptures are miscellaneous collections. |
安處佛語終不異， 因緣本末皆隨順； |
The Buddha's words are the same in peace, the causes and conditions are the same; |
彌勒諸天皆稱善， 釋迦文經得久存。 |
Maitreya is praised by all heavens as good, and the Sakyamuni Sutra will be preserved for a long time. |
彌勒尋起手執華， 歡喜持用散阿難； |
Maitreya picked up the flower and held it in his hand, holding it with joy and scattering Ananda; |
此經真實如來說， 使阿難尋道果成。 |
This sutra is truly spoken by the Tathagata, and makes Ananda’s search for the path fruitful. |
是時，尊者阿難及梵天將諸梵迦夷天，皆來 會集； |
At that time, the Venerable Ananda and the Brahma gods and gods came to gather together; |
化自在天將諸營從，皆來會聚； |
In the form of Zi Zi Tian, all the camps will come to gather together; |
他化自 在天將諸營從，皆悉來會； |
He transformed himself into heaven and sent all the camp followers to meet him; |
兜術天王將諸 天之眾，皆來會聚； |
King Dou Shu brings all the heavens to gather together; |
豔天將諸營從，悉來會 聚； |
In the bright sky, all the camps came to gather together; |
釋提桓因將諸三十三天眾，悉來集會； |
Shi Tihuan brought all the thirty-three people to the assembly; |
提頭賴吒天王將乾沓和等，悉來會聚； |
King Titou Laizha, general Qian Ta and others, came to gather together; |
毘 留勒叉天王將諸厭鬼，悉來會聚； |
King Piliulsha gathered all the disgusting ghosts together; |
毘留 跛叉天王將諸龍眾，悉來會聚； |
Biliu, the king of Lamecha, gathered all the dragons together; |
毘沙門天 王將閱叉、羅剎眾，悉來會聚。 |
King Bishamonten will come and gather together with the Rakshasa people. |
是時，彌勒大士 告賢劫中諸菩薩等： |
At that time, Master Maitreya told all the Bodhisattvas in the sage kalpa: |
「卿等勸勵諸族姓子、 族姓女，諷誦受持增一尊法，廣演流布，使 天、人奉行。」 |
Your Majesty encourages the sons and daughters of all clans to recite, accept and uphold the Dharma, and spread it widely so that gods and humans can follow it. |
說是語時，諸天、世人、乾沓和、阿須 倫、伽留羅、摩睺勒、甄陀羅等，各各白言： |
When these words were said, all the gods, people, Gan Dahe, Ashulun, Galura, Mahule, Chandala, etc., all said in vain: |
「我等盡共擁護是善男子、善女人，諷誦受持 增一尊法，廣演流布，終不中絕。」 |
"We all support these good men and women. We will recite, accept, and uphold the Dharma. We will perform it widely and spread it widely, and we will never fail." |
時，尊者阿難 告優多羅曰： |
At that time, the Venerable Ananda told Uttara: |
「我今以此增一阿含囑累 於汝，善諷誦讀，莫令漏減，所以者何？ |
"Now I am adding one more Agama's advice to you. Be good at reciting it satirically and don't make any omissions. Why? |
其 有輕慢此尊經者，便為墮落為凡夫行。 |
Anyone who despises this sutra will fall into ordinary life. |
何 以故？ |
Why? |
此，優多羅，增一阿含，出三十七道品 之教，及諸法皆由此生。」 |
This, Uttara, adds an Agama, and gives out the teachings of the thirty-seven levels of Taoism, and all the Dharmas are derived from this. " |
時，大迦葉問阿難 曰： |
At that time, Kassapa asked Ananda: |
「云何，阿難！增一阿含乃能出生三十七 道品之教，及諸法皆由此生？」 |
Why, Ananda! With the addition of one Agama, the thirty-seven teachings of the Tao and all the Dharmas are born? |
阿難報言： |
Ananda reported: |
「如 是，如是，尊者迦葉！增一阿含出生三十七 品，及諸法皆由此生； |
"So, so, Venerable Kassapa! The thirty-seventh level of the birth of one Agama, and all the dharma are born from it; |
且置增一阿含，一偈 之中，便出生三十七品及諸法。」 |
If you add one Agama and one stanza, thirty-seven qualities and various dharma will be born. " |
迦葉問言： |
Kasyapa asked: |
「何 等偈中出生三十七品及諸法？」 |
In what verse are the thirty-seven qualities and various dharmas born? |
時，尊者阿難 便說此偈： |
At that time, the Venerable Ananda said this verse: |
「諸惡莫作， 諸善奉行， 自淨其意， |
"Don't do any evil, practice good deeds, and purify your mind. |
是諸佛教。 |
It is Buddhism. |
「所以然者，諸惡莫作，是諸法本，便出生一 切善法； |
"Therefore, if you do not do any evil, all good dharma will be born from the foundation of all dharma; |
以生善法，心意清淨。 |
To produce good Dharma, the mind will be pure. |
是故，迦葉！諸 佛世尊身、口、意行，常修清淨。」 |
That’s why, Kasyapa! All Buddhas, World Honored Ones, should always cultivate purity in their body, speech, and mind. " |
迦葉問曰： |
Kasyapa asked: |
「云何， 阿難！增壹阿含獨出生三十七品及諸法， 餘四阿含亦復出生乎？」 |
Why, Ananda! The first Agama was born in thirty-seven categories and all dharma, and the remaining four Agamas were also reborn? |
阿難報言： |
Ananda reported: |
「且置。 |
"Let's put it aside. |
迦 葉！四阿含義，一偈之中，盡具足諸佛之教， 及辟支佛、聲聞之教。 |
Kasyapa! The meaning of the four A's is that in one stanza, the teachings of all Buddhas, as well as the teachings of Pratyekabuddhas and Shravakas are fully contained. |
所以然者，諸惡莫作， 戒具之禁； |
Therefore, do not do any evil, and keep the discipline; |
清白之行，諸善奉行； |
A pure deed and good deeds; |
心意清淨， 自淨其意； |
With a pure mind, one purifies one's mind; |
除邪顛倒，是諸佛教，去愚惑 想。 |
Eliminating evil and confusion is the way of Buddhism to eliminate foolish and confusing thoughts. |
云何，迦葉！戒清淨者，意豈不淨乎？ |
Why, Kasyapa! If one's precepts are pure, won't his mind be pure? |
意清 淨者，則不顛倒； |
If the mind is pure, there will be no confusion; |
以無顛倒，愚惑想滅，諸 三十七道品果便得成就。 |
If there is no confusion and foolish thoughts are eliminated, all the thirty-seven paths and fruits will be achieved. |
以成道果，豈 非諸法乎？」 |
In order to achieve the path and fruit, isn’t it all dharmas? " |
迦葉問曰： |
Kasyapa asked: |
「云何，阿難！以此增一 付授優多羅，不囑累餘比丘一切諸法乎？」 |
Why, Ananda! By using this to increase the teaching of Uttara, don't you ask the remaining bhikkhu to accumulate all the dharma? |
阿難報言： |
Ananda reported: |
「增一阿含則是諸法，諸法則是 增一阿含，一無有二。」 |
The addition of one Agama is the law of all things. The laws of all things are the addition of one Agama. One does not have two. |
迦葉問曰： |
Kasyapa asked: |
「以何等 故，以此增一阿含囑累優多羅，不囑累 餘比丘乎？」 |
Why is it that one additional Agama is burdening Uttara, but not another bhikkhu? |
阿難報曰： |
Ananda reported: |
「迦葉當知，昔者九十 一劫，毘婆尸如來、至真、等正覺出現於世。 |
"Kasyapa should know that in the past ninety-one kalpas, the Tathagata Vipassi, the most truly enlightened, appeared in the world. |
爾 時，此優多羅比丘名曰伊俱優多羅，爾時 彼佛以增一之法囑累此人，使諷誦讀。 |
At that time, the name of this Uttara bhikkhu was Iku Uttara. At that time, the Buddha asked this person to recite it with the method of increasing one. |
自 此以後三十一劫，次復有佛名式詰如來、 至真、等正覺。 |
Thirty-one kalpas from this time on, there will be times when the Buddha’s name, form, and form are expounded by the Tathagata, the Supreme Enlightenment, and the Perfect Enlightenment. |
爾時，此優多羅比丘名目伽優 多羅。 |
At that time, the monk Uttara was named Kayudara. |
式詰如來復以此法囑累其人，使諷 誦讀。 |
Tathagata Shijie again used this method to instruct his people to recite it satirically. |
即彼三十一劫中，毘舍婆如來、至真、等 正覺，復出於世。 |
That is to say, during the thirty-first kalpa, the Tathagata Vaisheva, the Supreme True Enlightenment, reappeared in the world. |
爾時，此優多羅比丘名龍 優多羅，復以此法囑累其人，使諷誦讀。 |
At that time, this Uttara bhikkhu was named Dragon Uttara, and he again asked his people to recite the satire in this way. |
「迦 葉當知，此賢劫中有拘留孫如來、至真、等正 覺，出現於世。 |
"Kashyapa should know that during this virtuous kalpa, the Tathagata Tathagata, the Supreme Being, and other enlightened beings will appear in the world. |
爾時，優多羅比丘名雷電優 多羅，復以此法囑累其人，使諷誦讀。 |
At that time, Bhikkhu Uttara, whose name was Thunderbolt Uttara, again instructed his fellow monks to recite it in satire. |
此賢 劫中次復有佛，名拘那含如來、至真、等正 覺，出現於世。 |
During this virtuous kalpa, a Buddha named Kunagami Tathagata, the most truly enlightened, appears in the world. |
爾時，優多羅比丘名天優多 羅，復以此法囑累其人，使諷誦讀。 |
At that time, Bhikkhu Utara, named Tian Utara, again asked his people to recite it in this way. |
此賢 劫中次復有佛，名迦葉如來、至真、等正覺， 出現於世。 |
During this sage kalpa, a Buddha named Kassapa Tathagata, the Supreme True Enlightenment, etc. appeared in the world. |
爾時，優多羅比丘名梵優多羅， 復以此法囑累其人，使諷誦讀。 |
At that time, Bhikkhu Uttara, whose name was Brahma Uttara, again instructed his fellow monks to recite and recite it in this way. |
「迦葉當知， 今釋迦文如來、至真、等正覺，出現於世。 |
"Kasyapa should know that now the Tathagata Sakyamuni, the most truly enlightened, has appeared in the world. |
今此 比丘名優多羅，釋迦文佛雖般涅槃，比丘 阿難猶存於世。 |
Today, this bhikkhu is named Uttara. Although Sakyamuni Buddha has passed into parinirvana, bhikkhu Ananda still exists in the world. |
世尊以法盡以囑累我，我 今復以此法授與優多羅。 |
The World-Honored One has entrusted me with all the Dharma. Now I will teach Uttara this Dharma again. |
所以者何？ |
So what? |
當觀 其器，察知原本，然後授法。 |
You should observe the instrument, understand its origin, and then teach the Dharma. |
何以故？ |
Why? |
過去 時於此賢劫中，拘留孫如來、至真、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，出現於世。 |
Past tense In this sage kalpa, I detained Sun Tathagata, the Supreme True One, the Perfect Enlightenment, the Perfect One, the Good Passion, the Worldly Understander, the Supreme One, the Protector of the Way and Dharma, the Master of Heaven and Man, named Buddha, and the Blessing of All, to appear in the world. . |
爾時，有王名摩訶提婆， 以法治化，未曾阿曲，壽命極長，端正無雙， 世之希有，八萬四千歲中於童子身而自遊 戲，八萬四千歲中以太子身以法治化，八 萬四千歲中復以王法治化天下。 |
At that time, there was a king named Mahadev, who was governed by the law and had no Aqu. His life span was extremely long and upright. He was rare in the world. For eighty-four thousand years, he played by himself in the body of a boy. For eighty-four thousand years, he played as a prince. The rule of law was restored. At the age of 84,000, the king restored the rule of law and governed the world. |
「迦葉當 知，爾時世尊遊甘梨園中，食後如昔常法 中庭經行，我及侍者，爾時世尊便笑，口出五 色光。 |
"Kasyapa should know that at that time the World-Honored One was visiting the Sweet Pear Garden, and after eating, he was meditating in the courtyard as usual. I and the attendants were there, and at that time the World-Honored One smiled, and five-colored light came out of his mouth. |
我見已，前長跪白世尊曰： |
When I saw him, the leader knelt down and said to the Lord: |
『佛不妄笑， 願聞本末。 |
Buddha does not laugh foolishly, but is willing to hear the whole story. |
如來、至真、等正覺，終不妄笑。』 |
The Tathagata, the most truly enlightened, never laughs in vain. 』 |
爾時， 迦葉！佛告我言： |
At that time, Kasyapa! The Buddha told me: |
『過去世時於此賢劫中，有 如來名拘留孫至真、等正覺，出現於世， 復於此處為諸弟子而廣說法。 |
"In the past life, during this virtuous kalpa, there were Tathagatas named Sun Zhizhen and others who were fully enlightened and appeared in the world. They came here again and preached the Dharma widely to all their disciples. |
復次，於 此賢劫中，復有拘那含如來、至真、等正覺， 出現於世，爾時彼佛亦於此處而廣說法。 |
Again, during this virtuous kalpa, the Tathagata Kunagami, the Supreme True Enlightenment, and others will appear in the world, and at that time that Buddha will also preach the Dharma widely here. |
次復，此賢劫中迦葉如來、至真、等正覺，出現 於世，迦葉如來亦於此處而廣說法。』 |
Next time, during this virtuous kalpa, Kassapa Tathagata, the Supreme True Enlightenment, etc., appeared in the world, and Kassapa Tathagata also preached the Dharma widely here. 』 |
「爾時， 迦葉！我於佛前長跪白佛言： |
"At that time, Kassapa! I knelt before the Buddha and said to the Buddha: |
『願令後釋迦 文佛亦於此處，與諸弟子具足說法，此處 便為四如來金剛之座，恒不斷絕。』 |
"I wish that the later Sakyamuni Buddha may also be here to speak the Dharma to all his disciples. This place will be the seat of the Vajra of the Four Tathagatas forever and ever." 』 |
「爾時，迦葉！ 釋迦文佛於彼坐，便告我言： |
"At that time, Kassapa! Shakyamuni Buddha was sitting there and told me: |
『阿難！昔者此 坐，賢劫之中有王出世，名摩訶提婆。 |
"Ananda!" In the past, while I was sitting here, a king was born during the virtuous kalpa, named Mahadev. |
乃至八 萬四千歲以王法教化，訓之以德，經歷年 歲，便告劫比言： |
Even at the age of 84,000, he was taught by the king's method and taught virtue. After passing through the years, he told Jiebi: |
「若見我首有白髮者，便 時告吾。」 |
If you see any gray hair on my head, tell me immediately. |
爾時，彼人聞王教令，復經數年，見 王首上有白髮生，便前長跪白大王曰： |
At that time, after hearing the king's order, the man saw white hair on the king's head after several years. He knelt down in front of the king and said: |
「大 王當知，首上已生白髮。」 |
Your Majesty, you should know that gray hair has grown on your head. |
時王告彼人言： |
The king of that time told the people: |
「捉取金鑷，拔吾白髮，著吾手中。」 |
"Take the golden tweezers, pull out my gray hair, and hold them in my hands." |
爾時，彼人 受王教令，便執金鑷，前拔白髮。 |
At that time, after receiving the king's instructions, the man took the golden tweezers and pulled out the white hair. |
「『爾時，大王 見白髮已，便說此偈： |
"'At that time, when the king saw that his hair had turned gray, he said this verse: |
「『「於今我首上， 已生衰耗毛； |
""Now on my head, the hair has grown and faded; |
天使已來至， 宜當時出家。 |
The angel has arrived, it is time to become a monk. |
「『「我今已食人中之福，宜當自勉昇天之德， 剃除鬚髮，著三法衣，以信堅固，出家學道， 離於眾苦。」 |
"Now that I have devoured the blessings among people, I should encourage myself to ascend to the heavenly virtues, shave off my beard and hair, wear the three dharma robes, strengthen my faith, become a monk and learn the Tao, and stay away from all suffering. |
「『爾時，王摩訶提婆便告第一太子， 名曰長壽： |
"'At that time, King Mahadev told the first prince, named Longevity: |
「卿今知不？ |
"Do you know this now? |
吾首已生白髮，意欲 剃除鬚髮，著三法衣，以信堅固，出家學道， 離於眾苦。 |
My hair has grown gray, and I want to shave off my beard and hair, put on the three Dharma robes, strengthen my faith, become a monk and learn the Tao, and stay away from all kinds of suffering. |
汝紹吾位，以法治化，勿令有失， 違吾言教，造凡夫行。 |
You have entrusted me with the throne and governed by law. Do not let me make mistakes, disobey my words and teach you, or create ordinary people's behavior. |
所以然者，若有斯 人，違吾言者，便為凡夫之行。 |
Therefore, if there are people like this who disobey my words, they are doing the same thing as ordinary people. |
凡夫者，長 處三塗、八難之中。」 |
Ordinary people have three strengths and eight difficulties. " |
爾時，王摩訶提婆以王之 位授太子已，復以財寶賜與劫比，便於 彼處剃除鬚髮，著三法衣，以信堅固，出家 學道，離於眾苦。 |
At that time, King Mahadev had conferred the title of king on the prince, and also gave him treasures for Kalbi, so that he could shave off his beard and hair, put on the three dharma robes, strengthen his faith, become a monk and learn the Tao, and be free from all sufferings. |
於八萬四千歲善修梵行， 行四等心，慈、悲、喜、護，身逝命終，生梵天上。 |
At the age of 84,000, he cultivated the Brahma line well and practiced the four qualities of kindness, compassion, joy, and protection. After his death, he was reborn in the Brahma heaven. |
「『時， 長壽王憶父王教，未曾暫捨。 |
"'At that time, the longevity king recalled his father's teachings and never gave up for a while. |
以法治化，無 有阿曲，未經旬日，便復得作轉輪聖王，七 寶具足。 |
With the rule of law, there is no Aqu. Within ten days, he will be reincarnated as a wheel-turning holy king, equipped with the seven treasures. |
所謂七寶者，輪寶、象寶、馬寶、珠寶、玉 女寶、典藏寶、典兵寶，是謂七寶。 |
The so-called seven treasures are wheel treasures, elephant treasures, horse treasures, jewels, jade girl treasures, collection treasures, and military treasures. These are the seven treasures. |
復有千子， 勇猛智慧，能除眾苦，統領四方。 |
There will be a thousand sons again, brave and wise, capable of eradicating all suffering and commanding the four directions. |
「『時，長壽王 以前王法，如上作偈： |
"'At that time, King Longevity, the king before him, composed a verse as above: |
「『「敬法奉所尊， 不忘本恩報； |
""Respect the Dharma and serve those you respect, and never forget the repayment of your kindness; |
復能崇三業， 智者之所貴！」』 |
Recovering the ability to respect the three industries is the most valuable thing for the wise! 』』 |
「我觀此義已，以此增一阿含授與優多羅 比丘。 |
"Having considered this meaning, I gave it to Bhikkhu Uttara with the addition of one agama. |
何以故？ |
Why? |
一切諸法皆有所由。」 |
All laws have their origin. " |
時，尊者 阿難告優多羅曰： |
At that time, the Venerable Ananda told Uttara: |
「汝前作轉輪聖王時，不 失王教，今復以此法而相囑累，不失正教， 莫作凡夫之行。 |
"When you were the Holy Wheel-turning King, you did not lose the king's teachings. Now you are entrusted with this method again. You do not lose the orthodox teachings and do not behave like ordinary people. |
汝今當知，若有違失如來 善教者，便墮凡夫地中。 |
You should know now that anyone who disobeys the Tathagata's good teachings will fall into the realm of ordinary people. |
何以故？ |
Why? |
時，王摩訶 提婆不得至竟解脫之地，未得解脫至安 隱處； |
At that time, King Maha Deva could not reach the place of ultimate liberation, nor could he reach the place of peace and tranquility; |
雖受梵天福報，猶不至究竟； |
Even though he receives blessings from Brahma, he still does not reach the ultimate goal; |
如來善 業，乃名究竟安隱之處，快樂無極，天、人所 敬，必得涅槃。 |
The good deeds of the Tathagata are called the place of ultimate peace and endless happiness. They are respected by gods and humans, and they will surely achieve nirvana. |
以是之故，優多羅！當奉持 此法，諷誦讀念： |
For this reason, Utara! You should uphold this Dharma and recite: |
莫令缺漏。」 |
Don't let anything go missing. " |
爾時，阿難便說 偈曰： |
At that time, Ananda said a verse: |
「於法當念故， 如來由是生； |
"Because you should remember the Dharma, the Tathagata is born from this; |
法興成正覺， 辟支羅漢道。 |
When the Dharma arises, enlightenment will be achieved, and the Path of the Arhat will be established. |
法能除眾苦， 亦能成果實； |
The Dharma can eliminate all suffering and can also bear fruit; |
念法不離心， 今報後亦受。 |
If you recite the Dharma without leaving your mind, you will receive retribution now and in the future. |
若欲成佛者， 猶如釋迦文； |
If you want to become a Buddha, you are like Sakyamuni; |
受持三藏法， 句逗不錯亂。 |
If you accept and uphold the Tripitaka Dharma, your sentences will not be confused. |
三藏雖難持， 義理不可窮； |
Although the Tipitaka is difficult to uphold, its meaning is inexhaustible; |
當誦四阿含， 便斷天人徑。 |
When you recite the Four Agamas, you will cut off the path between heaven and man. |
阿含雖難誦， 經義不可盡； |
Although Agama is difficult to recite, the meaning of the sutra is inexhaustible; |
戒律勿令失， 此是如來寶。 |
Don't let the precepts slip, this is the Tathagata treasure. |
禁律亦難持， 阿含亦復然； |
The prohibitions are also difficult to maintain, and so is Agama; |
牢持阿毘曇， 便降外道術。 |
If you stick to Abhitan, you will be able to cast down the magic of outsiders. |
宣暢阿毘曇， 其義亦難持； |
Proclaiming Abhitan, its meaning is also difficult to uphold; |
當誦三阿含， 不失經句逗。 |
You should recite the three Agamas without losing sight of the verses. |
契經阿毘曇， 戒律流布世； |
According to Abhitan, the precepts spread throughout the world; |
天人得奉行， 便生安隱處。 |
If gods and humans follow it, they will live in a safe place. |
設無契經法， 亦復無戒律； |
If there is no contract, there will be no precepts; |
如盲投於冥， 何時當見明？ |
If you cast yourself blindly into the dark, when will you see the light? |
以是囑累汝， 并及四部眾， |
Therefore, I enjoin you and the four tribes, |
當持勿輕慢， 於釋迦文尼！」 |
Don't be arrogant and arrogant, for Sakyamuni! " |
尊者阿難說是語時，天地六反震動，諸尊神 天在虛空中，手執天華而散尊者阿難上， 及散四部之眾。 |
When the Venerable Ananda said these words, the heavens and the earth were shaken. The gods were in the sky, holding heavenly flowers in their hands, and dispersed the Venerable Ananda, and the people of the four tribes. |
一切天、龍、鬼神、乾沓和、阿須 倫、加留羅、甄陀羅、摩休勒等，皆懷歡喜而 悉歎曰： |
All the gods, dragons, ghosts and gods, Gan Dahe, Ashulun, Karura, Chandala, Mashuela, etc., all sighed with joy and said: |
「善哉！善哉！尊者阿難！上中下言，悉無 不善，於法當恭敬。 |
Excellent! Excellent! Venerable Ananda! There is nothing unwholesome in what you say, whether it is upper, middle or lower. You should respect the Dharma. |
誠如所說，諸天、世人無 不從法而得成就。 |
As it is said, all gods and people in the world can achieve success by following the Dharma. |
若有行惡，便墮地獄、餓 鬼、畜生。」 |
If you do evil, you will fall into hell, hungry ghosts, and animals. " |
爾時，尊者阿難於四部眾中而師子 吼，勸一切人，奉行此法。 |
At that time, the Venerable Ananda was in the midst of the four tribes and the Master shouted, urging everyone to follow this Dharma. |
爾時，座上三萬天、 人得法眼淨。 |
At that time, people in the thirty thousand heavens on the throne will have pure Dharma eyes. |
爾時，四部之眾、諸天、世人，聞尊 者所說，歡喜奉行。 |
At that time, the people of the four tribes, gods, and people in the world heard what the Venerable said and followed it with joy. |
Ekottarāgama 增壹阿含經 |
Ekottarāgama |
Chapter 2 增壹阿含經十念品第二 |
Chapter 2 The Second of the Ten Remembrances of the Agama Sutra |
2.1 （一）念佛 |
2.1 (1) Chanting Buddha’s name |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當 廣布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，去眾亂想，逮沙門果， 自致涅槃。 |
Then he will develop supernatural powers, get rid of all the wild thoughts, catch the ascetic fruit, and achieve nirvana on his own. |
云何為一法？ |
What is a method? |
所謂念佛，當善 修行，當廣演布，便成神通，去眾亂想，逮 沙門果，自致涅槃。 |
The so-called recitation of the Buddha's name should be practiced well and recited widely, and then one can achieve supernatural powers, get rid of all the wild thoughts, catch the fruit of ascetics, and lead to nirvana. |
是故，諸比丘！當修行一 法，當廣布一法。 |
Therefore, monks! You should practice one Dharma and spread the same Dharma widely. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
2.2 （二）念佛 |
2.2 (2) Chanting Buddha’s name |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，去眾亂想，逮沙門果， 自致涅槃。 |
Then he will develop supernatural powers, get rid of all the wild thoughts, catch the ascetic fruit, and achieve nirvana on his own. |
云何為一法？ |
What is a method? |
所謂念法，當善修 行，當廣演布，便成神通，去眾亂想，逮沙 門果，自致涅槃。 |
The so-called chanting method should be practiced well and widely recited, and it will become a magical power, get rid of all the random thoughts, catch the fruit of recluse, and lead to nirvana. |
是故，諸比丘！當修行一法， 當廣布一法。 |
Therefore, monks! You should practice one Dharma and spread the same Dharma widely. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
2.3 （三）念眾 |
2.3 (3) Thinking of others |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，去眾亂想，獲沙門果， 自致涅槃。 |
Then he will develop supernatural powers, get rid of all the wild thoughts, obtain the fruit of Samana, and lead to Nirvana. |
云何為一法？ |
What is a method? |
所謂念眾。 |
The so-called Nianzhong. |
當善修 行，當廣演布，便成神通，除眾亂想，逮 沙 門 果，自致涅槃。 |
If you practice well and practice widely, you will achieve magical powers, get rid of all the random thoughts, catch the fruit of ascetics, and lead to nirvana. |
是故，諸比丘！當修行一法，當 廣演布一法。 |
Therefore, monks! One should practice one Dharma and one should widely perform and spread one Dharma. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾 時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
2.4 （四）念戒 |
2.4 (4) Meditation |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，除眾亂想，逮沙門果， 自致涅槃。 |
Then he will develop supernatural powers, get rid of all the wild thoughts, catch the ascetic fruit, and lead to Nirvana. |
云何為一法？ |
What is a method? |
所謂念戒。 |
The so-called precepts. |
當善修 行，當廣演布，便成神通，除去眾想，逮沙 門果，自致涅槃。 |
If you practice well and spread your teachings widely, you will achieve supernatural powers, get rid of all thoughts, catch the fruit of recluseship, and achieve nirvana on your own. |
是故，諸比丘！當修行一法， 當廣布一法。 |
Therefore, monks! You should practice one Dharma and spread the same Dharma widely. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
是 時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
2.5 （五）念施 |
2.5 (5) Thoughts on giving |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，去眾亂想，逮沙門果， 自致涅槃。 |
Then he will develop supernatural powers, get rid of all the wild thoughts, catch the ascetic fruit, and achieve nirvana on his own. |
云何為一法？ |
What is a method? |
所謂念施。 |
The so-called giving of thoughts. |
當善修 行，當廣演布，便成神通，除眾亂想，逮沙門 果，自致涅槃。 |
If you practice well and practice widely, you will develop supernatural powers, get rid of all the random thoughts, catch the fruit of ascetics, and lead to nirvana. |
如是，諸比丘！當修行一法， 當廣布一法。 |
So it is, monks! You should practice one Dharma and spread the same Dharma widely. |
如是。 |
If so. |
諸比丘！當作是學。」 |
Monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
2.6 （六）念天 |
2.6 (6) Mindfulness of Heaven |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，除諸亂想，獲沙門果，自 致涅槃。 |
Then he will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to Nirvana. |
云何為一法？ |
What is a method? |
所謂念天。 |
The so-called thinking of heaven. |
當善修 行，當廣演布，便成神通，除去諸想，獲沙 門果，自致涅槃。 |
If you practice well and practice Buddhism widely, you will achieve supernatural powers, get rid of all thoughts, obtain the fruit of Samana, and lead to Nirvana. |
是故，諸比丘！當修行一法， 當廣布一法。 |
Therefore, monks! You should practice one Dharma and spread the same Dharma widely. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾 時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
2.7 （七）念休息 |
2.7 (7) Rest in thought |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，除諸亂想，獲沙門果，自 致涅槃。 |
Then he will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to Nirvana. |
云何為一法？ |
What is a method? |
所謂念休息。 |
The so-called mind rest. |
當善修 行，當廣演布，便成神通，去諸亂想，獲沙 門果，自致涅槃。 |
If you practice well and practice Buddhism widely, you will achieve supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and achieve Nirvana. |
是故，諸比丘！當修行一法， 當廣布一法。 |
Therefore, monks! You should practice one Dharma and spread the same Dharma widely. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
2.8 （八）念安般 |
2.8 (8) Reciting Anpan |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，除諸亂想，獲沙門果，自 致涅槃。 |
Then he will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to Nirvana. |
云何為一法？ |
What is a method? |
所謂念安般。 |
The so-called peace of mind. |
當善修 行，當廣演布，便成神通，去諸亂想，獲沙 門果，自致涅槃。 |
If you practice well and practice Buddhism widely, you will achieve supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and achieve Nirvana. |
是故，諸比丘！當修行一法， 當廣布一法。 |
Therefore, monks! You should practice one Dharma and spread the same Dharma widely. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
2.9 （九）念身 |
2.9 (9) Mindfulness of the body |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，除諸亂想，逮沙門果，自 致涅槃。 |
Then he will develop supernatural powers, get rid of all random thoughts, catch the fruit of asceticism, and achieve nirvana on his own. |
云何為一法？ |
What is a method? |
所謂念身非常。 |
The so-called mindfulness of the body is very important. |
當善 修行，當廣演布，便成神通，去眾亂想，得沙 門果，自致涅槃。 |
When you practice well and practice widely, you will develop supernatural powers, get rid of all the wild thoughts, obtain the fruit of Samana, and lead to Nirvana. |
是故，諸比丘！當修行一法， 當廣布一法。 |
Therefore, monks! You should practice one Dharma and spread the same Dharma widely. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
2.10 （一〇）念死 |
2.10 (10) Want to die |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，除諸亂想，獲沙門果，自 致涅槃。 |
Then he will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to Nirvana. |
云何為一法？ |
What is a method? |
所謂念死。 |
The so-called thinking about death. |
當善修行， 當廣演布，便成神通，去眾亂想，得沙門 果，自致涅槃。 |
If you practice well and practice it widely, you will develop supernatural powers, get rid of all the wild thoughts, obtain the fruit of Samana, and lead to Nirvana. |
是故，諸比丘！當修行一法， 當廣布一法。 |
Therefore, monks! You should practice one Dharma and spread the same Dharma widely. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾 時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
佛、法、聖眾念 戒、施及天念 |
Thoughts of Buddha, Dharma, Saints, Precepts, Giving and Thoughts of Heaven |
休息、安般念 身、死念在後 |
Rest, be at ease, think about the body, and think about death later |
增壹阿含經卷第一 |
The first volume of the Agama Sutra |
「『「於今我首上， 已生衰耗毛； |
""Now on my head, the hair has grown and faded; |
天使已來至， 宜當時出家。 |
The angel has arrived, it is time to become a monk. |
「『「我今已食人中之福，宜當自勉昇天之德， 剃除鬚髮，著三法衣，以信堅固，出家學道， 離於眾苦。」 |
"Now that I have devoured the blessings among people, I should encourage myself to ascend to the heavenly virtues, shave off my beard and hair, wear the three dharma robes, strengthen my faith, become a monk and learn the Tao, and stay away from all suffering. |
「『時，長壽王告第一太子善觀曰： |
"'At that time, King Changshou told the first prince Shan Guan: |
「卿今知不？ |
"Do you know this now? |
吾已首上生白髮，意欲剃除鬚 髮，著三法衣，以信堅固，出家學道，離於眾 苦。 |
I have white hair on my head, so I want to shave off my beard and hair, put on the three Dharma robes, strengthen my faith, become a monk and learn the Tao, and stay away from all kinds of suffering. |
汝紹吾位，以法治化，勿令有失，違吾言 教，造凡夫行。 |
You have entrusted me with the throne and governed by law. Do not make mistakes, disobey my words and teachings, or create ordinary people's behavior. |
所以然者，若有斯人，違吾言 者，為凡夫之行。 |
Therefore, if there are people like this who disobey my words, it is the behavior of ordinary people. |
夫凡夫者，長處三塗、八難 之中。」 |
Ordinary people have three strengths and eight difficulties. " |
時，王長壽八萬四千歲善修梵行，行 四等心，慈、悲、喜、護，身逝命終，生梵天上。 |
At that time, the king lived a long life of 84,000 years and practiced the Brahma life well. He practiced the four qualities of kindness, compassion, joy, and protection. He passed away and was reborn in the Brahma heaven. |
時， 王善觀憶父王教，未曾暫捨，以法治化，無 有阿曲。』 |
At that time, Wang Shanguan recalled his father's teachings and never gave up for a while. He used the law to rule and transform, and there was no Aqu. 』 |
「迦葉！知不？ |
"Kasyapa! Do you know? |
爾時摩訶提婆，豈異人 乎？ |
At that time, Mahadev, was he a stranger? |
莫作是觀，爾時王者，今釋迦文是； |
Don’t think like this. The king at that time is the king of Sakyamuni today; |
時長 壽王者，今阿難身是； |
The King of Longevity and Longevity, Ananda is now in the body; |
爾時善觀者，今優多 羅比丘是； |
At that time, those who were good at observing, this is Bhikkhu Uttara; |
恒受王法未曾捨忘，亦不斷絕。 |
The Dharma of the King of Eternal Reception has never been forgotten, nor will it be discontinued. |
時，善觀王復興父王勅，以法治化，不斷王 教。 |
At that time, King Shangguan revived his father's imperial edict, governed by law, and continued the king's teachings. |
所以然者，以父王教，難得違故。」 |
Therefore, it is rare to go against the rules according to the teachings of the father. " |
爾時，尊 者阿難便說偈曰： |
At that time, the Venerable Ananda said a verse: |
Ekottarāgama 增壹阿含經 |
Ekottarāgama |
Chapter 3 廣演品第三 |
Chapter 3 Third Place in Broadcast Performance |
3.1 （一）念佛 |
3.1 (1) Chanting Buddha’s name |
增壹阿含經卷第二 |
The second volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
已修行一法，便有名譽，成大果報， 諸善普至，得甘露味，至無為處，便成神 通，除諸亂想，逮沙門果，自致涅槃。 |
Once you have practiced a method, you will have a good reputation and achieve great results. All good deeds will be universal. You will get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, eliminate all random thoughts, catch the fruit of Samana, and lead to nirvana. |
云何 為一法？ |
Why is it a method? |
所謂念佛。」 |
The so-called chanting Buddha’s name. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修行 念佛，便有名譽，成大果報，諸善普至，得 甘露味，至無為處，便成神通，除諸亂想，獲 沙門果，自致涅槃？」 |
How is it that if you practice chanting Buddha's name, you will have a good reputation, achieve great results, achieve universal good deeds, and get the taste of nectar? When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to Nirvana? |
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「諸法之本，如來所說。 |
"The origin of all dharmas is what the Tathagata said. |
唯願世尊為諸比丘 說此妙義，諸比丘從如來聞已，便當受持。」 |
I only wish that the World-Honored One could expound this wonderful meaning to all the bhikkhus, so that the bhikkhus, having heard it from the Tathagata, would accept and uphold it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念之，吾 當為汝廣分別之。」 |
Listen carefully! Listen carefully! Think of it carefully, and I will distinguish it for you. |
答曰： |
Answer: |
「如是。 |
"That's right. |
世尊！」諸比 丘前受教已。 |
World Honored One! "The monks have come to receive instruction. |
世尊告曰： |
The World Honored One said: |
「若有比丘正身 正意，結跏趺坐，繫念在前，無有他想，專 精念佛。 |
"Suppose there is a bhikkhu who has a straight body and a straight mind, sitting in lotus position with his mind in front of him, thinking nothing of other things, and concentrating on chanting the Buddha's name. |
觀如來形，未曾離目； |
Contemplating the Tathagata's form, never leaving my eyes; |
已不離 目，便念如來功德： |
Without leaving his eyes, he recited the merits and virtues of the Tathagata: |
如來體者，金剛所成，十力 具足，四無所畏，在眾勇健。 |
The body of the Tathagata is made of diamond, possesses the ten powers, is fearless in all four aspects, and is brave and strong among others. |
如來顏貌，端正 無雙，視之無厭； |
The Tathagata's appearance is upright and unparalleled, and one cannot tire of looking at it; |
戒德成就，猶如金剛，而不 可毀，清淨無瑕，亦如琉璃。 |
The attainment of moral virtue is like a diamond, indestructible, pure and flawless, like glass. |
如來三昧，未 始有減，已息永寂，而無他念； |
Tathagata's samadhi has not yet diminished, it has ceased forever and has no other thoughts; |
憍慢強梁，諸情 憺怕，欲意、恚想、愚惑之心、猶豫網結，皆悉 除盡。 |
Arrogance and pride, all emotions and fears, desires, thoughts, delusions, and webs of hesitation are all eliminated. |
如來慧身，智無崖底，無所罣礙。 |
The Tathagata has a wisdom body, and his wisdom has no cliff bottom and no boundaries. |
如 來身者，解脫成就，諸趣已盡，無復生分，言我 當更墮於生死。 |
In the Tathagata body, liberation has been achieved, all realms have been exhausted, and there is no possibility of rebirth, so I will fall further into life and death. |
如來身者，度知見城，知 他人根，應度不度，此死生彼，周旋往來生 死之際，有解脫者，無解脫者，皆具知之。 |
The Tathagata, who knows how to see the city, knows the roots of others, whether they should be saved or not, this life and death, and the other, going around and around in life and death, there are those who are liberated, and there are those who are not liberated. They all know it. |
是 謂修行念佛，便有名譽，成大果報，諸善普 至，得甘露 味 ，至無為處，便成神通，除諸 亂想，獲沙門果，自致涅槃。 |
This means that if you practice chanting Buddha's name, you will have a good reputation, achieve great results, perform all kinds of good deeds, and get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to nirvana. |
是故，諸比丘！常 當思惟，不離佛念，便當獲此諸善功德。 |
Therefore, monks! If you always think about it and never leave the mind of the Buddha, you will be able to obtain all these good merits. |
如 是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所 說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
3.2 （二）念法 |
3.2 (2) Thoughts |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行、廣布一法已，便有名譽，成大 果報，諸善普至，得甘露味，至無為處，便 成神通，除諸亂想，逮沙門果，自致涅槃。 |
Once you practice and spread a Dharma widely, you will have a reputation, achieve great results, and achieve universal good deeds. You will get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, catch the fruit of Samana, and lead to Nirvana. |
云 何為一法？ |
Yun What is a method? |
所謂念法。」 |
The so-called thinking method. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修 行念法，便有名譽，成大果報，諸善普至， 得甘露味，至無為處，便成神通，除諸亂想， 獲沙門果，自致涅槃？」 |
How is it that by cultivating the Dharma, you will have a reputation, achieve great results, achieve universal good deeds, get the taste of nectar, reach the place of inaction, develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to Nirvana? |
爾時，諸比丘白世尊 曰： |
At that time, the monks came to the World-Honored One and said: |
「諸法之本，如來所說。 |
"The origin of all dharmas is what the Tathagata said. |
唯願世尊為諸比 丘說此妙義，諸比丘從如來聞已，便當受 持。」 |
I only hope that the World-Honored One will expound this wonderful meaning to the bhikkhus, and that the bhikkhus, having heard it from the Tathagata, will accept and uphold it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念 之，吾當為汝廣分別說。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you. |
對曰： |
To say: |
「如是。 |
"That's right. |
世尊！」諸 比丘前受教已。 |
World Honored One! ” All the monks have come to receive instruction. |
佛告之曰： |
The Buddha told him: |
「若有比丘正身 正意，結跏趺坐，繫念在前，無有他想，專精 念法。 |
"Suppose a bhikkhu has his body straight and his mind straight, sitting in lotus position with his mind in front of him, thinking nothing of other things, and concentrating on his mind. |
除諸欲愛，無有塵勞，渴愛之心，永不 復興。 |
Apart from sensual love, there is no worldly labor, and the heart of thirst will never be revived. |
夫正法者，於欲至無欲，離諸結縛、諸 蓋之病。 |
The one who practices the true Dharma has no desire for desire, and is free from all the knots and all the diseases of hindrance. |
此法猶如眾香之氣，無有瑕疵亂 想之念。 |
This method is like the scent of many fragrances, without any flaws or distracting thoughts. |
是謂，比丘！修行念法者，便有名 譽，成大果報，諸善普至，得甘露味，至無 為處，便成神通，除諸亂想，逮沙門果，自 致涅槃。 |
That’s right, bhikkhu! Those who practice chanting will gain fame, achieve great results, achieve universal good deeds, and gain the taste of nectar. When they reach the place of inaction, they will develop supernatural powers, get rid of all random thoughts, seize the fruit of Samana, and lead to Nirvana. |
是故，諸比丘！常當思惟，不離法念， 便當獲此諸善功德。 |
Therefore, monks! If you always think about it and never leave the Dharma, you will be able to obtain all these good merits. |
如是，諸比丘！當作是 學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
3.3 （三）念眾 |
3.3 (3) Thinking of others |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當 廣布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法已，便有名譽，成大功 德，諸善普至，得甘露味，至無為處，便成神 通，除諸亂想，逮沙門果，自致涅槃。 |
Once you have practiced a method, you will have a reputation, achieve great merits, achieve universal good deeds, and get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, catch the fruit of Samana, and lead to Nirvana. |
云何 為一法？ |
Why is it a method? |
所謂念僧。」 |
The so-called Nian Seng. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修 行念僧，便有名譽，成大果報，諸善普至， 得甘露味，至無為處，便成神通，除諸亂想， 獲沙門果，自致涅槃？」 |
How is it that by cultivating and reciting the name of a monk, you will gain a reputation, achieve great results, achieve all kinds of good deeds, get the taste of nectar, reach the place of inaction, develop supernatural powers, get rid of all random thoughts, obtain the fruit of recluseship, and lead to nirvana? |
爾時，諸比丘白世尊 曰： |
At that time, the monks came to the World-Honored One and said: |
「諸法之本，如來所說。 |
"The origin of all dharmas is what the Tathagata said. |
唯願世尊為諸比 丘說此妙義，諸比丘從如來聞已，便當受 持。」 |
I only hope that the World-Honored One will expound this wonderful meaning to the bhikkhus, and that the bhikkhus, having heard it from the Tathagata, will accept and uphold it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念 之，吾當為汝廣分別說。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you. |
對曰： |
To say: |
「如是。 |
"That's right. |
世尊！」諸 比丘前受教已。 |
World Honored One! ” All the monks have come to receive instruction. |
世尊告曰： |
The World Honored One said: |
「若有比丘正身 正意，結跏趺坐，繫念在前，無有他想，專精 念眾。 |
"Suppose a bhikkhu has his body upright and his mind upright, sitting in lotus position with his mindfulness in front of him, thinking nothing of other things, and concentrating solely on his mindfulness. |
如來聖眾，善業成就，質直順義，無有 邪業，上下和穆，法法成就。 |
Tathagata's saints, their good deeds have been accomplished, their character is upright and righteous, they have no evil deeds, they are in harmony with each other, and their Dharma has been accomplished. |
如來聖眾，戒成就， 三昧成就，智慧成就，解脫成就，度知見成 就。 |
Tathagata, saints, have attained precepts, attained samadhi, attained wisdom, attained liberation, attained knowledge and vision. |
聖眾者，所謂四雙八輩，是謂如來聖眾， 應當恭敬，承事禮順。 |
The saints, the so-called four pairs and eight generations, refer to the saints of the Tathagata. They should be respectful and serve with courtesy. |
所以然者，是世福田 故。 |
Therefore, this is the land of blessings in this world. |
於此眾中，皆同一器，亦以自度，復度他人 至三乘道，如此之業名曰聖眾。 |
Among these people, all have the same instrument, and they also use it to save themselves and save others to reach the Three Vehicle Path. This kind of deeds is called the Holy People. |
是謂，諸比 丘！若念僧者，便有名譽，成大果報，諸善普 至，得甘露味，至無為處，便成神通，除諸亂 想，逮沙門果，自致涅槃。 |
That is to say, monks! If one meditates on the monk, he will have a good reputation, achieve great results, perform good deeds universally, and get the taste of nectar. When he reaches the place of inaction, he will develop supernatural powers, get rid of all random thoughts, catch the fruit of recluse, and lead to nirvana. |
是故，諸比丘！常當 思惟，不離僧念，便當獲此諸善功德。 |
Therefore, monks! If you always think about it and never leave the mind of the Sangha, you will gain all these good merits. |
如是， 諸比丘！當作是學。」 |
So, bhikkhus! Think of it as learning. " |
爾時，諸比丘聞佛所說， 歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
3.4 （四）念戒 |
3.4 (4) Meditation |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法已，便有名譽，成大果報， 諸善普至，得甘露味，至無為處，便成神 通，除諸亂想，逮沙門果，自致涅槃。 |
Once you have practiced a method, you will have a good reputation and achieve great results. All good deeds will be universal. |
云何為 一法？ |
Why is it a method? |
所謂念戒。」 |
The so-called precepts. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修行念 戒，便有名譽，成大果報，諸善普至，得甘 露味，至無為處，便成神通，除諸亂想，獲 沙門果，自致涅槃？」 |
How can it be said that by practicing the precepts of mindfulness, you will have a reputation, achieve great results, achieve universal good deeds, get the taste of nectar, reach the place of inaction, develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to nirvana? |
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「諸法之本，如來所說。 |
"The origin of all dharmas is what the Tathagata said. |
唯願世尊為諸比丘 說此妙義，諸比丘從如來聞已，便當受持。」 |
I only wish that the World-Honored One could expound this wonderful meaning to all the bhikkhus, so that the bhikkhus, having heard it from the Tathagata, would accept and uphold it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念之，吾 當為汝廣分別說。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 諸比丘前受教已。 |
World Honored One! ” The monks have come to receive instruction. |
世尊告曰。 |
The World Honored One said. |
「若有比丘正 身正意，結跏趺坐，繫念在前，無有他想，專 精念戒。 |
"Suppose there is a bhikkhu who has a straight body and a straight mind. He sits in lotus position with his mind in front of him. He has no other thoughts and concentrates on reciting the precepts. |
所謂戒者，息諸惡故。 |
The so-called precepts are to put an end to all evil. |
戒能成道，令 人歡喜，戒纓絡身，現眾好故。 |
Precepts can lead to enlightenment and make people happy. Precepts are attached to the body and bring good things to all. |
夫禁戒者，猶 吉祥瓶，所願便剋，諸道品法，皆由戒成。 |
The person who abstains from the precepts is like an auspicious bottle, which can overcome whatever he wishes. All the Taoism and Dharma are achieved by the precepts. |
如 是，比丘！行禁戒者，成大果報，諸善普至， 得甘露味，至無為處，便成神通，除諸亂想， 獲沙門果，自致涅槃。 |
If so, bhikkhu! Those who practice the precepts will achieve great results, all good deeds will be universal, and they will get the taste of nectar. When they reach the place of inaction, they will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to nirvana. |
是故，諸比丘！常當思 惟，不離戒念，便當獲此諸善功德。 |
Therefore, monks! If you always think about it and never leave the precepts, you will be able to obtain all these good merits. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
3.5 （五）念施 |
3.5 (5) Thoughts on giving |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法已，便有名譽，成大果報， 諸善普至，得甘露味，至無為處，便成神 通，除諸亂想，逮沙門果，自致涅槃。 |
Once you have practiced a method, you will have a reputation and achieve great results. All good deeds will be universal. You will get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, catch the fruit of Samana, and lead to nirvana. |
云何為 一法？ |
Why is it a method? |
所謂念施。」 |
The so-called giving of thoughts. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修行念 施，便有名譽，成大果報，諸善普至，得甘 露味，至無為處，便成神通，除諸亂想，獲 沙門果，自致涅槃？」 |
How is it that by cultivating mindfulness and giving, you will have a reputation, achieve great results, achieve all kinds of good deeds, and get the taste of nectar? When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to nirvana? |
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「諸法之本，如來所說。 |
"The origin of all dharmas is what the Tathagata said. |
唯願世尊為諸比丘 說此妙義，諸比丘從如來聞已，便當受持。」 |
I only wish that the World-Honored One could expound this wonderful meaning to all the bhikkhus, so that the bhikkhus, having heard it from the Tathagata, would accept and uphold it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念之， 吾當為汝廣分別說。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世 尊！」諸比丘前受教已。 |
World Honored One! "The monks have come to receive instruction. |
世尊告曰： |
The World Honored One said: |
「若有比丘 正身正意，結跏趺坐，繫念在前，無有他想， 專精念施。 |
"If there is a bhikkhu who is upright in body and mind, sitting in cross-legged position with his mind in front of him, without thinking of anything else, he concentrates on his mindfulness and giving. |
我今所施，施中之上，永無悔心， 無返報想，快得善利。 |
What I give now is the best in giving. I will never regret it, have no thought of repayment, and will gain good benefits quickly. |
若人罵我，我終不 報； |
If someone scolds me, I will never retaliate; |
設人害我，手捲相加，刀杖相向，瓦石相 擲，當起慈心，不興瞋恚。 |
If someone harms me, I will throw scrolls of hands at each other, swords and sticks at each other, and rocks and stones thrown at each other. I should be compassionate and avoid anger. |
我所施者，施意 不絕。 |
To those I give, my intention to give will never cease. |
是謂，比丘！名曰大施，便成大果報，諸 善普至，得甘露味，至無為處，便成神通， 除諸亂想，獲沙門果，自致涅槃。 |
That’s right, bhikkhu! It is called great charity, and it will achieve great results. All good deeds will be universal, and you will get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all the wild thoughts, obtain the fruit of Samana, and lead to Nirvana. |
是故，諸比 丘！常當思惟，不離施念，便當獲此諸善功 德。 |
Therefore, monks! If you always think about it and never leave the thought of giving, you will be able to obtain all these good merits. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞 佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
3.6 （六）念天 |
3.6 (6) Mindfulness of Heaven |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法已，便有名譽，成大果報， 諸善普至，得甘露法，至無為處，便成神 通，除諸亂想，逮沙門果，自致涅槃。 |
Once you have practiced a method, you will have a reputation, achieve great results, and achieve universal good deeds. You will obtain the nectar of the Dharma. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, seize the fruit of Samana, and lead to nirvana. |
云何 為一法？ |
Why is it a method? |
所謂念天。」 |
The so-called thinking of heaven. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修行 念天，便有名譽，成大果報，諸善普至，得 甘露味，至無為處，便成神通，除諸亂想，獲 沙門果，自致涅槃？」 |
How is it that if you practice mindfulness of heaven, you will have a reputation, achieve great results, achieve universal good deeds, get the taste of nectar, reach the place of inaction, develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to Nirvana? |
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「諸法之本，如來所說。 |
"The origin of all dharmas is what the Tathagata said. |
唯願世尊為諸比丘 說此妙義，諸比丘從如來聞已，便當受持。」 |
I only wish that the World-Honored One could expound this wonderful meaning to all the bhikkhus, so that the bhikkhus, having heard it from the Tathagata, would accept and uphold it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念之，吾 當為汝廣分別說。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 諸比丘前受教已。 |
World Honored One! ” The monks have come to receive instruction. |
世尊告曰： |
The World Honored One said: |
「若有比丘 正身正意，結跏趺坐，繫念在前，無有他 想，專精念天。 |
"If there is a bhikkhu who has a straight body and a straight mind, sitting in lotus position with his mind in front of him, thinking nothing of other things, he concentrates on minding heaven. |
身、口、意淨，不造穢行，行戒 成身； |
Keep your body, speech, and mind pure, refrain from filthy behavior, and practice moral conduct to perfect your body; |
身放光明，無所不照，成彼天身； |
The body emits light, illuminating everything, becoming the heavenly body; |
善果 報，成彼天身； |
The retribution of good deeds will lead to the attainment of the heavenly body; |
眾行具足，乃成天身。 |
If all the actions are complete, you will become a heavenly body. |
如是，諸 比丘！名曰念天，便得具足，成大果報，諸善 普至，得甘露味，至無為處，便成神通，除 諸亂想，獲沙門果，自致涅槃。 |
So, monks! It is called mindfulness of heaven, and you will be able to achieve great results, all good deeds will be universal, you will get the taste of nectar, and when you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to nirvana. |
是故，諸比丘！ 常當思惟，不離天念，便當獲此諸善功德。 |
Therefore, monks! If you always think about it and keep your mind on heaven, you will be able to obtain all these good merits. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛 所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
3.7 （七）念休息 |
3.7 (7) Rest in thought |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法已，便有名譽，成大果報， 諸善普至，得甘露味，至無為處，便成神 通，除諸亂想，逮沙門果，自致涅槃。 |
Once you have practiced a method, you will have a reputation and achieve great results. All good deeds will be universal. You will get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, catch the fruit of Samana, and lead to nirvana. |
云何為 一法？ |
Why is it a method? |
所謂念休息。」 |
The so-called mind rest. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修行 念休息，便有名譽，成大果報，眾善普至，得 甘露味，至無為處，便成神通，除諸亂想，獲 沙門果，自致涅槃？」 |
How is it that if you practice mindfulness and rest, you will have a reputation, achieve great results, achieve universal good deeds, get the taste of nectar, and achieve supernatural powers when you reach the place of inaction, get rid of all random thoughts, obtain the fruit of Samana, and lead to nirvana? |
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「諸法之本，如來所說。 |
"The origin of all dharmas is what the Tathagata said. |
唯願世尊為諸比丘說 此妙義，諸比丘從如來聞已，便當受持。」 |
I only wish that the World-Honored One could expound this wonderful meaning to all the bhikkhus, so that the bhikkhus, having heard it from the Tathagata, would accept and uphold it. " |
爾 時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念之，吾 當為汝廣分別說。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 諸比丘前受教已。 |
World Honored One! ” The monks have come to receive instruction. |
世尊告曰： |
The World Honored One said: |
「若有比丘正 身正意，結跏趺坐，繫念在前，無有他想，專 精念休息。 |
"Suppose a bhikkhu has his body straight and his mind right, sitting in lotus position with his mind in front of him, thinking nothing of other things, concentrating on his mind and resting. |
所謂休息者，心意想息，志性詳諦， 亦無卒暴，恒專一心，意樂閑居，常求方便， 入三昧定。 |
The so-called resting person means that the mind wants to rest, the will is detailed, and there is no violence, the mind is always focused, the mind is happy to live in leisure, always seeks convenience, and enters samadhi concentration. |
常念不貪，勝光上達。 |
Always be mindful and not greedy, and the victorious light will reach the sky. |
如是，諸比 丘！名曰念休息，便得具足，成大果報，諸善 普至，得甘露味，至無為處，便成神通，除 諸亂想，獲沙門果，自致涅槃。 |
So it is, monks! It is called resting in thoughts, and you will be able to achieve great results, all good deeds will be universal, you will get the taste of nectar, and when you reach the place of inaction, you will develop supernatural powers, eliminate all random thoughts, obtain the fruit of Samana, and lead to Nirvana. |
是故，諸比丘！ 常當思惟，不離休息念，便當獲此諸善功 德。 |
Therefore, monks! If you always think about it and never leave the mind of rest, you will gain all these good merits. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞 佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
3.8 （八）念安般 |
3.8 (8) Reciting Anpan |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法已，便有名譽，成大果報， 諸善普具，得甘露味，至無為處，便成神 通，除諸亂想，逮沙門果，自致涅槃。 |
Once you have practiced a method, you will have a reputation, achieve great results, possess all kinds of good deeds, and get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, catch the fruit of recluseship, and lead to nirvana. |
云何 為一法？ |
Why is it a method? |
所謂念安般。」 |
The so-called peace of mind. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修 行念安般，便有名譽，成大果報，眾善普具， 得甘露味，至無為處，便成神通，除諸亂 想，獲沙門果，自致涅槃？」 |
How can it be said that by cultivating the practice of reciting peace, one will gain a reputation, achieve great results, be endowed with good deeds, acquire the taste of nectar, reach the point of inaction, develop supernatural powers, get rid of all random thoughts, obtain the fruit of recluseship, and lead to nirvana? |
爾時，諸比丘白世 尊曰： |
At that time, the monks came to the World Honored One and said: |
「諸法之本，如來所宣。 |
"The origin of all dharmas is proclaimed by the Tathagata. |
唯願世尊為諸 比丘說此妙義，諸比丘從如來聞已，便當 受持。」 |
I only hope that the World-Honored One will expound this wonderful meaning to all the bhikkhus, so that the bhikkhus, having heard it from the Tathagata, will accept it and uphold it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思 念之，吾當為汝廣分別說。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you. |
諸比丘對曰： |
The monks said to each other: |
「如 是。 |
"That's right. |
世尊！」諸比丘前受教已。 |
World Honored One! "The monks have come to receive instruction. |
世尊告曰： |
The World Honored One said: |
「若有 比丘正身正意，結跏趺坐，繫念在前，無有 他想，專精念安般。 |
"Suppose there is a bhikkhu who is upright in body and mind, sitting in lotus position with his mind in front of him, without thinking of anything else, and concentrating on his mindfulness of peace. |
所謂安般者。 |
The so-called peaceful person. |
若息長時，亦 當觀知我今息長； |
If your breath is long, you should also note that my breath is long now; |
若復息短，亦當觀知我 今息短； |
If the next breath is short, you should also note that my current breath is short; |
若息極冷，亦當觀知我今息冷； |
If your breath is extremely cold, you should also note that my breath is cold now; |
若 復息熱，亦當觀知我今息熱。 |
If the fever returns, you should also note that I am hot now. |
具觀身體，從 頭至足皆當觀知。 |
Observe the body, from head to feet. |
若復息有長短，亦當 觀息有長有短，用心持身，知息長短，皆悉 知之，尋息出入，分別曉了。 |
If the breath is long or short, you should also observe whether the breath is long or short, hold the body with your mind, know the length of the breath, and know it all. Look for the breath coming in and out, and know the difference. |
若心持身知息 長短，亦復知之，數息長短，分別曉了。 |
If the mind holds the body and knows the length of the breath, it will know it again, count the length of the breath, and know the difference. |
如 是，諸比丘！名曰念安般，便得具足，成大果 報，諸善普至，得甘露味，至無為處，便成 神通，除諸亂想，獲沙門果，自致涅槃。 |
So it is, monks! It is called the mindfulness of peace, and it will be sufficient, and it will achieve great results. All good deeds will be universal, and you will get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, obtain the fruit of recluse, and lead to nirvana. |
是故， 諸比丘！常當思惟，不離安般念，便當獲此 諸善功德。 |
Therefore, monks! If you always think about it and never leave peace of mind, you will gain all these good merits. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
3.9 （九）念身 |
3.9 (9) Mindfulness of the body |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法已，便有名譽，成大果報， 諸善普至，得甘露味，至無為道，便成神 通，除諸亂想，逮沙門果，自致涅槃。 |
Once you have practiced a method, you will have a reputation and achieve great results. You will receive all kinds of good deeds and taste nectar. When you reach the path of inaction, you will develop supernatural powers, get rid of all your wild thoughts, catch the Samana fruit, and lead to nirvana. |
云何為 一法？ |
Why is it a method? |
所謂念身。」 |
The so-called mindfulness of the body. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修行念 身，便有名譽，成大果報，諸善普至，得甘 露味，至無為處，便成神通，除諸亂想，獲沙 門果，自致涅槃？」 |
How can it be said that if you practice mindfulness of the body, you will have a reputation, achieve great results, achieve universal good deeds, get the taste of nectar, and achieve supernatural powers when you reach the place of inaction, get rid of all random thoughts, obtain the fruit of recluseship, and lead to nirvana? |
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「諸 法之本，如來所宣。 |
"The origin of all dharmas is proclaimed by the Tathagata. |
唯願世尊為諸比丘說 此妙法，諸比丘從如來聞法已，便當受持。」 |
I only hope that the World-Honored One will preach this wonderful Dharma to all the bhikkhus. After hearing the Dharma from the Tathagata, all the bhikkhus should accept and uphold it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念之， 吾當為汝廣分別說。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世 尊！」諸比丘前受教已。 |
World Honored One! "The monks have come to receive instruction. |
世尊告曰： |
The World Honored One said: |
「若有比丘 正身正意，結跏趺坐，繫念在前，無有他想， 專精念身。 |
"Suppose a bhikkhu has a straight body and a straight mind. He sits in lotus position with his mind in front of him. He has no other thoughts and concentrates on mindfulness of his body. |
所謂念身者，髮、毛、爪、齒、皮、肉、筋、 骨、膽、肝、肺、心、脾、腎、大腸、小腸、白 ［月＊直］ 、膀胱、屎、 尿、百葉、滄、蕩、脾、泡、溺、淚、唾、涕、膿、血、肪脂、 ［泳－永＋羡］ 、 髑髏、腦。 |
The so-called mindfulness of the body includes hair, hair, claws, teeth, skin, flesh, tendons, bones, gallbladder, liver, lungs, heart, spleen, kidneys, large intestine, small intestine, white [lunar * straight], bladder, feces, urine, Venetian leaves, Cang, Dang, spleen, bubbles, drowning, tears, saliva, mucus, pus, blood, fat, [Yong-Yong + Xian], skull, brain. |
何者是身為？ |
What is the body? |
地種是也？ |
Is it land cultivation? |
水種是也？ |
Is it a water species? |
火 種是耶？ |
Fire is it? |
風種是也？ |
Is it a wind species? |
為父種、母種所造耶？ |
Created from the father’s seed and the mother’s seed? |
從 何處來？ |
From where? |
為誰所造？ |
Who was it made for? |
眼、耳、鼻、口、身、心，此終當 生何處？ |
Eyes, ears, nose, mouth, body, mind, where will they be born? |
如是。 |
If so. |
諸比丘！名曰念身，便得具 足，成大果報，諸善普至，得甘露味，至無 為處，便成神通，除諸亂想，獲沙門果，自致 涅槃。 |
Monks! It is called mindfulness of the body, and it will be sufficient, and it will achieve great results. All good deeds will be universal, and you will get the taste of nectar. |
是故，諸比丘！常當思惟，不離身念，便 當獲此諸善功德。 |
Therefore, monks! If you always think about it and never leave your body, you will gain all these good qualities. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
3.10 （一〇）念死 |
3.10 (10) Want to die |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法已，便有名譽，成大果報， 諸善普至，得甘露味，至無為處，便成神 通，除諸亂想，逮沙門果，自致涅槃。 |
Once you have practiced a method, you will have a reputation and achieve great results. All good deeds will be universal. You will get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, catch the fruit of Samana, and lead to nirvana. |
云何為 一法？ |
Why is it a method? |
所謂念死。」 |
The so-called thinking about death. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修行念 死，便有名譽，成大果報，諸善普至，得甘 露味，至無為處，便成神通，除諸亂想，獲沙 門果，自致涅槃？」 |
How can it be said that if you practice contemplation of death, you will have a reputation, achieve great results, achieve universal good deeds, get the taste of nectar, and achieve supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to Nirvana? |
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「諸 法之本，如來所宣。 |
"The origin of all dharmas is proclaimed by the Tathagata. |
唯願世尊為諸比丘說 此妙法，諸比丘從如來聞法已，便當受持。」 |
I only hope that the World-Honored One will preach this wonderful Dharma to all the bhikkhus. After hearing the Dharma from the Tathagata, all the bhikkhus should accept and uphold it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念之，吾 當為汝廣分別說。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 諸比丘前受教已。 |
World Honored One! ” The monks have come to receive instruction. |
世尊告曰： |
The World Honored One said: |
「若有比丘正 身正意，結跏趺坐，繫念在前，無有他想，專 精念死。 |
"Suppose a bhikkhu has his body straight and his mind straight, sitting in lotus position with his mind in front of him, thinking nothing of other things, and concentrating solely on the thought of death. |
所謂死者，此沒生彼，往來諸趣，命逝 不停，諸根散壞，如腐敗木，命根斷絕，宗族分 離，無形無響，亦無相貌。 |
The so-called dead people are not born here, they come and go in various realms, their lives are constantly passing away, their roots are scattered and broken, like rotten wood, their life roots are cut off, their clans are separated, they are invisible, soundless, and have no appearance. |
如是，諸比丘！名 曰念死，便得具足，成大果報，諸善普至， 得甘露味，至無為處，便成神通，除諸亂想， 獲沙門果，自致涅槃。 |
So it is, monks! It is called thinking about death, and then you will have enough, achieve great results, and all good deeds will be universal. You will get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to nirvana. |
是故，諸比丘！常當思 惟，不離死念，便當獲此諸善功德。 |
Therefore, monks! If you always think about it and never give up the thought of death, you will gain all these good qualities. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
佛、法及聖眾， 乃至竟死念， |
Buddha, Dharma, and saints, even to the point of thinking of death, |
雖與上同名， 其義各別異。 |
Although they have the same name as above, their meanings are different. |
增壹阿含經卷第二 |
The second volume of the Agama Sutra |
Ekottarāgama 增壹阿含經 |
Ekottarāgama |
Chapter 4 弟子品第四 |
Chapter 4 The fourth disciple |
4.1 （一） |
4.1 (1) |
增壹阿含經卷第三 |
The third volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我聲聞中第一比丘， 寬仁博識，善能勸化，將養聖眾，不失威儀， 所謂阿若拘隣比丘是。 |
"I am the first bhikkhu among the sravakas. I am a tolerant and knowledgeable bhikkhu. I am good at persuading. I will nourish the saints without losing my majesty. I am the so-called Bhikkhu Aroko. |
初受法味，思惟四 諦，亦是阿若拘隣比丘。 |
When he first received the taste of the Dharma and meditated on the Four Noble Truths, he was also a bhikkhu named Araja. |
善能勸導，福度人民， 所謂優陀夷比丘是。 |
A bhikkhu who is good at persuading people and bringing blessings to the people is what is called Udayi Bhikkhu. |
速成神通，中不有誨， 所謂摩訶男比丘是。 |
Quickly attaining magical powers without teachings is what the so-called Maha male bhikkhu is. |
恒飛虛空，足不蹈地， 善肘比丘是。 |
Always flying in the sky, never touching the ground, this is the good elbow monk. |
乘虛教化，意無榮冀，所謂婆 破比丘是。 |
Taking advantage of empty teachings without any hope of glory is what is called a bhikkhu. |
居樂天上，不處人中，所謂牛跡 比丘是。 |
Living in the heaven of bliss, not among people, this is what is called a cow-track bhikkhu. |
恒觀惡露不淨之想，善勝比丘是。 |
Constantly contemplating the thoughts of lochia and impurity, this is a good victorious bhikkhu. |
將養聖眾，四事供養，所謂優留毘迦葉比 丘是。 |
He will support the saints and make offerings in four ways. This is what Bhikkhu Urupikassapa is called. |
心意寂然，降伏諸結，所謂江迦葉比丘 是。 |
The mind is calm and all knots are subdued. This is what Bhikkhu Jangkasyapa is called. |
觀了諸法，都無所著，所謂象迦葉比丘 是。」 |
After contemplating all dharmas, there is nothing to grasp. This is what is called like Bhikkhu Kassapa. " |
拘隣、陀夷、男 善肘、婆第五 |
Ku Lin, Tuo Yi, male, Shan Zhu, Po Wu |
牛跡及善勝 迦葉三兄弟 |
The Traces of Oxen and the Good Victory The Three Brothers of Kassapa |
4.2 （ 二 ） |
4.2 (Two) |
「我聲聞中第一比丘，威容端正，行步庠序， 所謂馬師比丘是。 |
"I am the first bhikkhu among the sravakas. I have a dignified appearance and an orderly walk. I am the so-called horse master bhikkhu. |
智慧無窮，決了諸疑，所謂 舍利弗比丘是。 |
Bhikkhu has infinite wisdom and can resolve all doubts. This is what Bhikkhu Shariputra is. |
神足輕舉，飛到十方，所謂 大目揵連比丘是。 |
With a light move of his divine legs, he can fly to all directions. This is what the so-called Bhikkhu Mahamokhara is. |
勇猛精進，堪任苦行，所 謂二十億耳比丘是。 |
Brave and diligent, worthy of asceticism, this is what is called a monk with two billion ears. |
十二頭陀，難得之行，所 謂大迦葉比丘是。 |
The Twelve Tutu, a rare journey, is the so-called Great Bhikkhu Kassapa. |
天眼第一，見十方域，所 謂阿那律比丘是。 |
The celestial eye is the first to see the realms of the ten directions. This is the so-called Bhikkhu Anaruddha. |
坐禪入定，心不錯亂，所 謂離曰比丘是。 |
When you sit in meditation and enter concentration, your mind will not be distracted. This is what is called a monk. |
能廣勸率，施立齋講，陀羅 婆摩羅比丘是。 |
Bhikkhu Dharma is the one who can widely persuade and lead people, Shi Lizhai and others. |
安造房舍，興招提僧，所 謂小陀羅婆摩羅比丘是。 |
He built a house and recruited monks, the so-called Little Dharma Bodhisattva. |
貴豪種族，出家學 道，所謂羅吒婆羅比丘是。 |
A noble and noble race, a monk who became a monk and learned Taoism, the so-called Bhikkhu Lodala. |
善分別義，敷演 道教，所謂大迦旃延比丘是。」 |
He is good at distinguishing meanings and practicing Taoism. He is the so-called Great Kaccayana Bhikkhu. " |
馬師、舍利弗 拘律、耳、迦葉 |
Horse Master, Shariputra, Kolu, Er, Kasyapa |
阿那律、離曰 摩羅、吒、旃延 |
Analu, Liyue, Moro, Zha, Zhanyan |
4.3 （三） |
4.3 (3) |
「我聲聞中第一比丘，堪任受籌，不違禁 法，所謂軍頭 波漢 比丘是。 |
"I am the number one bhikkhu among the sravakas. He is worthy of his duties and does not violate the forbidden laws. I am the so-called military leader, Bhikkhu Bohan. |
降伏外道，履行 正法，所謂賓頭盧比丘是。 |
Subduing the heretics and performing the righteous Dharma, this is what is called Bintou Luqiu. |
瞻視疾病，供給 醫藥，所謂識比丘是。 |
Seeing the disease and providing medicine, this is the so-called knowledge bhikkhu. |
四事供養衣被、飲食， 亦是識比丘。 |
The four things of offering clothes, blankets, food and drink are also the knowledge of a bhikkhu. |
能造偈頌，嘆如來德，鵬耆 舍比丘是。 |
A bhikkhu who can compose verses and praise the virtues of the Tathagata is a bhikkhu. |
言論辯了而無疑滯，亦是鵬耆 舍比丘。 |
A person who is well-argued and stagnant in his speech is also a bhikkhu of Pengqishe. |
得四辯才，觸難答對，所謂摩訶拘 絺羅比丘是。 |
He has the fourth level of eloquence, but it is difficult to answer questions correctly. This is what the so-called Bhikkhu Mahakushira is. |
清淨閑居，不樂人中，所謂堅牢 比丘是。 |
Living in peace and leisure, not enjoying being among others, this is what is called a strong monk. |
乞食耐辱，不避寒暑，所謂難提比丘 是。 |
Begging for food and enduring humiliation, not avoiding the cold and heat, this is the so-called hard-to-lift bhikkhu. |
獨處靜坐，專意念道，所謂今毘羅比丘 是。 |
Sitting quietly in solitude, concentrating on the Tao, this is what Bhikkhu Bhikkhu is doing today. |
一坐一食，不移乎處，所謂施羅比丘是。 |
Sitting and eating without moving from one place to another, this is what a monk is called. |
守持三衣，不離食、息，所謂浮彌比丘是。」 |
Keeping the three robes, never leaving food and rest, this is what is called a bhikkhu. " |
軍頭、賓頭盧 識、鵬、拘絺羅 |
Juntou, Bintou Lu Shi, Peng, Kujianluo |
善牢及難提 今毘、施羅、彌 |
Good Lao and Difficult to Lift Jinbi, Shiluo and Mi |
4.4 （四） |
4.4 (4) |
「我聲聞中第一比丘，樹下坐禪，意不移轉， 所謂狐疑離曰比丘是。 |
"I, the first bhikkhu among the sravakas, sit under a tree and meditate without changing my mind. This is what I call a bhikkhu who is doubtful. |
苦身露坐，不避風雨， 所謂婆嗟比丘是。 |
Sitting naked without shelter from the wind and rain is the so-called bhikkhu. |
獨樂空閑，專意思惟，所 謂陀素比丘是。 |
Being alone, happy and idle, concentrating on thoughts, this is what is called Tuosu Bhikkhu. |
著五納衣，不著榮飾，所謂 尼婆比丘是。 |
Wearing five-toned robes and no royal ornaments, this is what is called a nun. |
常樂塚間，不處人中，所謂優 多羅比丘是。 |
Among the tombs of Changle, he is not among the people, the so-called monk Uttara is. |
恒坐草蓐，日福度人，所謂盧 醯甯比丘是。 |
He always sits on the grass and brings blessings to people every day. This is what is called Bhikkhu Lu Xingning. |
不與人語，視地而行，所謂優 鉗摩尼江比丘是。 |
Not speaking to others, but walking along looking at the ground, this is the so-called excellent Bhikkhu Manijan. |
坐起行步，常入三昧，所 謂刪提比丘是。 |
Sitting up, walking, and always entering samadhi, this is what is called a bhikkhu. |
好遊遠國，教授人民，所謂 曇摩留支比丘是。 |
He likes to travel to distant lands and teach people, so-called Tamariuzhi Bhikkhu. |
喜集聖眾，論說法味，所 謂迦淚比丘是。」 |
He is happy to gather the saints and discuss the teachings. He is called Bhikkhu Kali. " |
狐疑、婆蹉離 陀蘇、婆、優多 |
Suspicion, Pocaili Tuosu, Po, Udo |
盧醯、優迦摩 息、曇摩留、淚 |
Lu Xi, Yogama, Xi, Tan Moliu, Tears |
4.5 （五） |
4.5 (five) |
「我聲聞中第一比丘，壽命極長，終不中夭， 所謂婆拘羅比丘是。 |
"I, the first bhikkhu among the sravakas, live an extremely long life and never die in infancy. I am the so-called bhikkhu Bakulu. |
常樂閑居，不處眾中， 所謂婆拘羅比丘是。 |
Living happily and leisurely without being in the crowd, this is what is called a Bhikkhu Bakulu. |
能廣說法，分別義 理，所謂滿願子比丘是。 |
A bhikkhu who can preach the Dharma widely and discern the meaning is what is called a wish-fulfilling bhikkhu. |
奉持戒律，無所觸 犯，優波離比丘是。 |
Upholding the precepts without violating them, Bhikkhu Upali is like this. |
得信解脫，意無猶豫，所 謂婆迦利比丘是。 |
Having faith and being liberated without any hesitation is what is called a Bhikkhu Bākāli. |
天體端正，與世殊異， 所謂難陀比丘是。 |
The celestial body is upright and different from the world, so-called Nanda Bhikkhu. |
諸根寂靜，心不變易，亦 是難陀比丘。 |
All the faculties are still and the mind is unchanging. This is also the Nanda Bhikkhu. |
辯才卒發，解人疑滯，所謂婆 陀比丘是。 |
His eloquence is waning and his ability to solve people's doubts is stagnant. This is what the so-called Bhikkhu Potuo is. |
能廣說義，理不有違，所謂斯尼 比丘是。 |
Bhikkhu Sini is one who can express the meaning widely without violating the principles. |
喜著好衣，行本清淨，所謂天須菩提 比丘是。 |
A monk who likes to wear good clothes and behaves in a pure way is called Demisubhuti. |
常好教授諸後學者，難陀迦比丘 是。 |
Bhikkhu Nandaka is always good at teaching scholars of later generations. |
善誨禁戒比丘尼僧，所謂須摩那比丘是。」 |
A bhikkhu and nun who is good at teaching and abstaining from precepts is called Sumana Bhikkhu. " |
婆拘、滿、波離 婆迦利、難陀 |
Paku, Man, Pali, Pakali, Nanda |
陀、尼、須菩提 難陀、須摩那 |
Tuo, Ni, Subhuti, Nanda, Sumana |
4.6 （六） |
4.6 (six) |
「我聲聞中第一比丘，功德盛滿，所適無短， 所謂尸婆羅比丘是。 |
"I am the first bhikkhu among the sravakas. I am full of merits and has no shortcomings in my abilities. I am the so-called bhikkhu Sibhara. |
具足眾行道品之法，所 謂優波先迦蘭陀子比丘是。 |
The so-called bhikkhu Upasanga Lantako is the one who possesses the Dharma of all people's path. |
所說和悅，不傷 人意，所謂婆陀先比丘是。 |
The so-called harmoniousness does not offend anyone's feelings. This is what the so-called Bhikkhu Bodhisattva said. |
修行安般，思惟 惡露，所謂摩訶迦延那比丘是。 |
Practicing Anpan and thinking about lochia, this is what Bhikkhu Maha Kayana is called. |
計我無常， 心無有想，所謂優頭槃比丘是。 |
I am impermanent and have no thoughts in my heart. This is what Bhikkhu Yutupham is like. |
能雜種論， 暢悅心識，所謂拘摩羅迦葉比丘是。 |
He is capable of hybrid theory and can delight his mind. This is what is called Bhikkhu Kasyapa of Koumara. |
著弊 惡衣，無所羞恥，所謂面王比丘是。 |
Wearing bad clothes and having no shame, this is what is called the King of Faces Bhikkhu. |
不毀禁 戒，誦讀不懈，所謂羅雲比丘是。 |
He who does not break the forbidden precepts and recites them relentlessly is what is called Luoyun Bhikkhu. |
以神足 力能自隱曀，所謂般兔比丘是。 |
A bhikkhu who is able to hide himself with sufficient spiritual power is called a Bhikkhu. |
能化形 體，作若干變，所謂周利般兔比丘是。」 |
Able to transform the body and make certain changes, this is the so-called Zhouli Pantu Bhikkhu. " |
尸婆、優波先 婆陀、迦延那 |
Shiba, Upasana, Bhadra, Gayana |
優頭、王、迦葉 羅雲、二般兔 |
Yutou, Wang, Kasyapa, Luo Yun, Erbantu |
4.7 （七） |
4.7 (seven) |
「我聲聞中第一比丘，豪族富貴，天性柔 和 ， 所謂釋王比丘是。 |
"I am the first bhikkhu among the sravakas. I am a wealthy and noble man with a gentle nature. I am the so-called Bhikkhu Sakyamuni. |
乞食無厭足，教化無窮， 所謂婆提婆羅比丘是。 |
A bhikkhu who has endless begging and endless enlightenment is what is called a bhikkhu. |
氣力強盛，無所畏 難，亦是婆提婆羅比丘是。 |
Strong in strength and fearless in all difficulties, this is also what Bhikkhu Bhativāra is like. |
音響清徹，聲至 梵天，所謂羅婆那婆提比丘是。 |
The sound is clear and clear, and the sound reaches Brahma. It is called Bhikkhu Ravanabhati. |
身體香潔， 熏乎四方，鴦迦闍比丘是。 |
The body is fragrant and clean, and it permeates all directions. This is Bhikkhu Yangkaja. |
我聲聞中第一 比丘，知時明物，所至無疑，所憶不忘，多聞 廣遠，堪任奉上，所謂阿難比丘是。 |
I am the first bhikkhu among the sravakas. I know the time and the things clearly. I have no doubts about what I have seen. I cannot forget what I have learned. I have heard widely and far. I am worthy of being entrusted to you. I am called Bhikkhu Ananda. |
莊嚴服 飾，行步顧影，所謂迦持利比丘是。 |
Wearing solemn attire and looking at shadows while walking, this is what is called Bhikkhu Katri. |
諸王敬 待，群臣所宗，所謂月光比丘是。 |
All kings treat him with respect, and all ministers respect him. He is the so-called Moonlight Bhikkhu. |
天人所奉， 恒朝侍省，所謂輸提比丘是。 |
Enshrined by gods and humans, he has served as a minister to the everlasting dynasty. He is the so-called bhikkhu, Shuti. |
以捨人形，像 天之貌，亦是輸提比丘。 |
If he gives up his human form and resembles the appearance of heaven, he is also a bhikkhu. |
諸天師導，旨授正 法，所謂天比丘是。 |
The teachers in the heavens teach and teach the true Dharma. They are the so-called monks in the heavens. |
自憶宿命無數劫事，所謂 菓衣比丘是。」 |
Remembering the fate of countless kalpas, this is what the so-called fruit-robed bhikkhu is. " |
釋王、婆提波 羅婆、鴦迦闍 |
King Sakyamuni, Potippa, Luo Po, Yangkaja |
阿難、迦、月光 輸提、天、婆醯 |
Ananda, Jia, Moonlight, Shuti, Tian, Poji |
4.8 （八） |
4.8 (eight) |
「我聲聞中第一比丘，體性利根，智慧淵 遠，所謂鴦掘魔比丘是。 |
"I am the number one bhikkhu among the sravakas. I have a sharp body and a profound wisdom. I am the so-called bhikkhu who is a demon. |
能降伏魔外道邪 業，所謂僧迦摩比丘是。 |
Being able to subjugate the evil karma of demons and outsiders, this is what the so-called Bhikkhu Sangkaramo is. |
入水三昧，不以為 難，所謂質多舍利弗比丘是。 |
Entering water samadhi does not find it difficult. This is what Bhikkhu Shariputra is said to be. |
廣有所識，人 所敬念，亦是質多舍利弗比丘是。 |
He is widely known and respected by people, and he is also Bhikkhu Zhitao Sariputta. |
入火三昧， 普照十方，所謂善來比丘是。 |
Entering the Fire Samadhi, illuminating the ten directions, this is the so-called Shanlai Bhikkhu. |
能降伏龍，使 奉三尊，所謂那羅陀比丘是。 |
The one who can subdue the dragon and make him serve three deities is called Narada Bhikkhu. |
降伏鬼神，改 惡修善，所謂鬼陀比丘是。 |
Subduing ghosts and gods, reforming evil and cultivating good deeds, this is what is called a ghost monk. |
降乾沓和，懃 行善行，所謂毘盧遮比丘是。 |
He who descends from Gan Dahe and diligently performs good deeds is called Bhikkhu Vairocya. |
恒樂空定，分 別空義，所謂須菩提比丘是。 |
Eternal bliss, emptiness, and meaning of distinction are what Bhikkhu Subhuti is called. |
志在空寂，微妙 德業，亦是須菩提比丘。 |
Aiming at emptiness and tranquility, and practicing subtle virtues, this is also Bhikkhu Subhuti. |
行無想定，除去諸 念，所謂耆利摩難比丘是。 |
To practice non-thinking concentration and get rid of all thoughts is what is called Jilimanan Bhikkhu. |
入無願定，意不 起亂，所謂焰盛比丘是。」 |
Entering the samadhi of no will, the mind will not be disturbed, this is what is called a bhikkhu in full glory. " |
鴦掘、僧迦摩 質多、婆、那羅 |
Yanggui, Sangama, Zhidao, Po, Nala |
閱叉、浮盧遮 善業及摩難 |
Yuecha, Fuluzha Good deeds and difficulties |
4.9 （九） |
4.9 (Nine) |
「我聲聞中第一比丘，入慈三昧，心無恚 怒，梵摩達比丘是。 |
"I am the first bhikkhu among the sravakas who has entered the samadhi of loving-kindness and has no anger or anger in his heart. This is Bhikkhu Brahmada. |
入悲三昧，成就本業，所 謂須深比丘是。 |
Entering the Samadhi of Compassion and accomplishing one’s true deeds is what is called a monk, Xu Shen. |
得喜行德，無若干想，所謂 娑彌陀比丘是。 |
When one is happy and performs virtuous conduct, there are few thoughts. This is what Bhikkhu Samitabha means. |
常守護心，意不捨離，所謂 躍波迦比丘是。 |
Always guard your heart and never let go of your mind. This is what Bhikkhu Yuepokya is. |
行焰盛三昧，終不解脫，所 謂曇彌比丘是。 |
The traveling flames are full of samadhi and will never be liberated. This is what Bhikkhu Tanmi is like. |
言語麁獷，不避尊貴，所謂 比利陀婆遮比丘是。 |
He speaks boldly and does not shy away from nobility. This is what Bhikkhu Bitravacha is. |
入金光三昧，亦是比利 陀婆遮比丘。 |
Entering the golden light samadhi, he is also the bhikkhu Predopaja. |
入金剛三昧，不可沮壞，所謂 無畏比丘是。 |
When you enter vajra samadhi, you cannot be discouraged. This is what is called a fearless bhikkhu. |
所說決了，不懷怯弱，所謂須 泥多比丘是。 |
What is said is that the decision is made without any cowardice. This is what Bhikkhu Xu Niduo is saying. |
恒樂靜寂，意不處亂，所謂陀 摩比丘是。 |
Permanent happiness and tranquility, with no confusion of mind, this is what Bhikkhu Tomo is. |
義不可勝，終不可伏，所謂須羅 陀比丘是。」 |
The righteousness is invincible, and ultimately it cannot be subdued. This is what Bhikkhu Suradha means. " |
梵 摩 達、須深 娑彌、躍、曇彌 |
Brahmanda, Xu Shen, Sami, Yue, Tanmi |
毘利陀、無畏 須泥陀、須羅 |
Virita, Wuwei, Suda, Sura |
4.10 （一〇） |
4.10 (10) |
「我聲聞中第一比丘，曉了星宿，預知吉 凶，所謂那伽波羅比丘是。 |
"I am the first bhikkhu among the sravakas. He knows the stars and foretells good and bad fortunes. I am the so-called bhikkhu Nagapala. |
恒喜三昧，禪悅 為食，所謂婆私吒比丘是。 |
Eternally rejoicing in samadhi, eating the joy of Zen, this is what Bhikkhu Posita is. |
常以喜為食，所 謂須夜奢比丘是。 |
He always feeds on happiness, so he is a bhikkhu. |
恒行忍辱，對至不起，所 謂滿願盛明比丘是。 |
A bhikkhu who always endures humiliation and cannot bear to be sorry is the so-called bhikkhu who fulfills his wishes and becomes bright. |
修習日光三昧，所謂彌 奚比丘是。 |
Practicing Sunlight Samadhi is called Mi Xi Bhikkhu. |
明算術法，無有差錯，所謂尼拘 留比丘是。 |
A bhikkhu who understands arithmetic and has no mistakes is what is called a nun. |
分別等智，恒不忘失，所謂鹿頭 比丘是。 |
The wisdom of distinguishing between equals and never forgetting is what the deer-headed bhikkhu is. |
得雷電三昧者，不懷恐怖，所謂地 比丘是。 |
Those who have attained thunder and lightning samadhi do not harbor fear. This is what is called a ground bhikkhu. |
觀了身本，所謂頭那比丘是。 |
After observing the body itself, the so-called Touna bhikkhu is. |
最後 取證得漏盡通，所謂須拔比丘是。」 |
In the end, the person who obtains the evidence and clears up all the leakages is called Bhikkhu Subha. " |
那迦、吒、舍那 彌奚、尼拘留 |
Naga, Zha, Shena, Mixi and Ni are detained |
鹿頭、地、頭那 須拔最在後 |
The deer's head, the ground, and the head must be plucked last. |
此百賢聖，悉應廣演。 |
These hundreds of sages should be widely performed. |
Ekottarāgama 增壹阿含經 |
Ekottarāgama |
Chapter 5 增壹阿含經比丘尼品第五 |
Chapter 5 The Fifth Bhikshuni Order of the Agama Sutra |
5.1 （一） |
5.1 (1) |
「我聲聞中第一比丘尼，久出家學，國王所 敬，所謂大愛道瞿曇彌比丘尼是。 |
"I am the number one bhikshuni among the sravakas. I have been a monk for a long time and am respected by the king. I am the so-called bhikshuni Qudammi, the path of great love. |
智慧聰 明，所謂讖摩比丘尼是。 |
Wisdom and cleverness, the so-called Chanmo bhikshuni is. |
神足第一，感致諸神， 所謂優鉢華色比丘尼是。 |
The divine foot is the first, and the inspiration to the gods is the so-called Upasaka Bhikshuni. |
行頭陀法，十一限 礙，所謂機梨舍瞿曇彌比丘尼是。 |
There are eleven obstacles to practicing the Dharma, the so-called Bhikshuni Jili Shegodammi. |
天眼第一， 所照無礙，所謂奢拘梨比丘尼是。 |
The celestial eye is the first, and what it illuminates is unobstructed. This is what Bhikshuni Shekuli is. |
坐禪入定， 意不分散，所謂奢摩比丘尼是。 |
Sitting in meditation and entering concentration, the mind is not distracted, this is what Bhikshuni Sama is. |
分別義趣， 廣演道教，所謂波頭蘭闍那比丘尼是。 |
Differentiating meanings and interests, practicing Taoism widely, the so-called bhikshuni Botou Lanjana is. |
奉持 律教，無所加犯，所謂波羅遮那比丘尼是。 |
A bhikshuni who adheres to the dharma without committing any offense is called a Bhikshuni Parajana. |
得信解脫，不復退還，所謂迦旃延比丘尼 是。 |
Those who gain faith and are liberated will never return it. This is what the Bhikshuni of Kaccanyana means. |
得四辯才，不懷怯弱，所謂最勝比丘尼 是。」 |
Having acquired the four skills of eloquence and not being timid is what is said to be the most superior bhikshuni. " |
大愛及讖摩 優鉢、機曇彌 |
Great Love and Prophecy, Ubo and Jidammi |
拘利、奢、蘭闍 那羅、迦旃、勝 |
Koli, She, Lancha, Nara, Kachan, Sheng |
5.2 （二） |
5.2 (2) |
「我聲聞中第一比丘尼，自識宿命無數劫 事，所謂拔陀迦毘離比丘尼是。 |
"I am the first bhikshuni among the voice-hearers. I know my destiny for countless kalpas. I am the so-called bhikshuni Bhatakapili. |
顏色端正， 人所敬愛，所謂醯摩闍比丘尼是。 |
If the color is correct, people will respect and love her, so she is a bhikshuni. |
降伏外 道，立以正教，所謂輸那比丘尼是。 |
Subduing the heretics and establishing orthodox teachings, this is what is called losing the bhikshuni. |
分別義 趣，廣說分部，所謂曇摩提那比丘尼是。 |
Distinguishing meanings and interests, widely speaking about the divisions, the so-called bhikshuni Tanmatina is. |
身 著麁衣，不以為愧，所謂優多羅比丘尼是。 |
Wearing robes and not feeling ashamed, this is what is called a Uttara bhikshuni. |
諸根寂靜，恒若一心，所謂光明比丘尼是。 |
All the faculties are silent and remain as single as one mind. This is what is called a bright bhikshuni. |
衣服齊整，常如法教，所謂禪頭比丘尼是。 |
The clothes are neat and tidy, and they always follow the teachings of the Dharma. This is what is called a Zen-headed bhikshuni. |
能雜種論，亦無疑滯，所謂檀多比丘尼是。 |
The theory of being able to be a hybrid is also unquestionable, as is the so-called Bhikshuni Tando. |
堪 任造偈，讚如來德，所謂天與比丘尼是。 |
I can compose verses and praise the virtues of the Tathagata. This is what the gods and bhikshunis are like. |
多聞 博知恩慧接下，所謂瞿卑比丘尼是。」 |
Duowen Bozhi Enhui took over, the so-called Qubei bhikshuni. " |
拔陀、闍、輸那 曇摩那、優多 |
Bhatta, Chai, Sonna, Tamana, Uta |
光明、禪、檀多 天與及瞿卑 |
Guangming, Zen, Tanduo, Tianyu and Qubei |
5.3 （三） |
5.3 (3) |
「我聲聞中第一比丘尼，恒處閑靜，不居 人間，所謂無畏比丘尼是。 |
"I am the first bhikshuni among the sravakas. I am always quiet and do not live in the human world. I am the so-called fearless bhikshuni. |
苦體乞食，不擇貴 賤，所謂毘舍佉比丘尼是。 |
A miserable person begging for food, not choosing between high and low, this is what the so-called bhikshuni Vaisaka is. |
一處一坐，終不 移易，所謂拔陀婆羅比丘尼是。 |
Sitting in one place and never moving, this is what Bhikshuni Bhattabhava is. |
遍行乞求，廣 度人民，所謂摩怒呵利比丘尼是。 |
She travels everywhere begging and helping people extensively. She is the so-called bhikshuni Monuhori. |
速成道 果，中間不滯，所謂陀摩比丘尼是。 |
The person who achieves the path and fruition quickly without any stagnation in the middle is the so-called Bhikshuni Dharma. |
執持三 衣，終不捨離，所謂須陀摩比丘尼是。 |
Holding on to the three robes and never letting them go, this is what Bhikshuni Sotama is. |
恒坐 樹下，意不改易，所謂珕須那比丘尼是。 |
She always sits under a tree and her mind does not change. This is what is called a bhikshuni Kishuna. |
恒 居露地，不念覆蓋，所謂奢陀比丘尼是。 |
A bhikshuni who lives in the open air without thinking is what is called a bhikshuni. |
樂 空閑處，不在人間，所謂優迦羅比丘尼是。 |
Happy leisure place, not in the human world, the so-called Yukara Bhikshuni is. |
長坐草蓐，不著服飾，所謂離那比丘尼是。 |
Sitting on the grass for a long time without wearing any clothes, this is what is called a bhikshuni from Lina. |
著五納衣，以次分越，所謂阿奴波摩比丘 尼是。」 |
Wearing five robes and dividing the country into different parts, this is what is called Bhikshuni Anubamo. " |
無畏、多毘舍 婆陀、阿奴波 |
Fearless, Davisha, Batuo, Anupha |
檀、須檀、奢多 優迦、離、阿奴 |
Tan, Xutan, Sheduo Yujia, Li, Anu |
5.4 （四） |
5.4 (4) |
「我聲聞中第一比丘尼，樂空塚間，所謂 優迦摩比丘尼是。 |
"I am the first bhikshuni among the sravakas. I am the so-called bhikshuni Yogama in the tomb of Lekong. |
多遊於慈，愍念生類，所 謂清明比丘尼是。 |
Traveling more in compassion and caring about living beings, this is what is called a Qingming bhikshuni. |
悲泣眾生，不及道者，所 謂素摩比丘尼是。 |
Those who weep for sentient beings and are not as good as the Tao are called Somo Bhikshunis. |
喜得道者，願及一切，所 謂摩陀利比丘尼是。 |
Those who are happy to attain the Tao and are willing to achieve everything are called Bhikshunis Madari. |
護守諸行，意不遠離， 所謂迦羅伽比丘尼是。 |
Guarding all actions and keeping the mind from wandering away, this is what is called Bhikshuni Kalaka. |
守空執虛，了之無 有，所謂提婆修比丘尼是。 |
Holding on to the emptiness and clinging to the emptiness, eliminating the existence of nothingness, this is what the so-called Devashu Bhikshuni is. |
心樂無想，除去 諸著，所謂日光比丘尼是。 |
A happy mind with no thoughts and no attachments is what is called Sunlight Bhikshuni. |
修習無願，心恒廣 濟，所謂末那婆比丘尼是。 |
Practicing without aspiration, with a constant and broad mind, this is what is called Manava bhikshuni. |
諸法無疑，度人無 限，所謂毘摩達比丘尼是。 |
There is no doubt that all dharma can save people infinitely, this is what Bhimada Bhikshuni is called. |
能廣說義，分別 深法，所謂普照比丘尼是。」 |
A bhikshuni who can expound the meaning widely and distinguish the deep Dharma is called a universally enlightened bhikshuni. " |
優迦、明、素摩 摩陀、迦、提婆 |
Yuga, Ming, Suma, Madha, Jia, Deva |
日光、摩那婆 毘摩達、普照 |
Sunlight, Manava, Vimoda, Universal Light |
5.5 （五） |
5.5 (five) |
「我聲聞中第一比丘尼，心懷忍辱，如地 容受，所謂曇摩提比丘尼是。 |
"I am the first bhikshuni among the sravakas. She is patient and endures humiliation like the earth. She is the so-called bhikshuni Tamadhi. |
能教化人，使 立檀會，所謂須夜摩比丘尼是。 |
The person who can teach and convert people and make them establish Tanhui is called Bhikshuni Suyama. |
辦具床座， 亦是須夜摩比丘尼是。 |
The bed seat is also made by Bhikshuni Suyama. |
心已永息，不興亂 想，所謂因陀闍比丘尼是。 |
The mind has ceased forever and is free from wandering thoughts. This is what Bhikshuni Indraja is. |
觀了諸法，而無 厭足，所謂龍比丘尼是。 |
Having meditated on all dharmas without ever getting tired of them, this is what is called a Naga Bhikshuni. |
意強勇猛，無所染 著，所謂拘那羅比丘尼是。 |
A Bhikshuni of Kunara is said to have a strong and courageous mind and is untainted. |
入水三昧，普潤 一切，所謂婆須比丘尼是。 |
Entering the water samadhi, purifying everything, this is what the so-called Vasu Bhikshuni is. |
入焰光三昧，悉照 萠類，所謂降提比丘尼是。 |
Entering the samadhi of flame light, it illuminates all kinds of insects, which is what is called a descending bhikshuni. |
觀惡露不淨，分 別緣起，所謂遮波羅比丘尼是。 |
Observing the impurity of lochia and distinguishing the origins, this is what the so-called Jaipura Bhikshuni is. |
育養眾人， 施與所乏，守迦比丘尼是。 |
Nurturing everyone, giving to those who are lacking, she is a bhikshuni. |
我聲聞中最後 第一比丘尼，拔陀軍陀羅拘夷國比丘尼是。」 |
The last and first bhikshuni among my sravakas is the bhikshuni of the Kingdom of Bhatakhundara Kuyi. " |
曇摩、須夜摩 因提、龍、拘那 |
Dama, Suyama, Inti, Long, Kuna |
婆須、降、遮波 守迦、拔陀羅 |
Posu, Jiang, Zhabo, Shoujia, and Badra |
此五十比丘尼，當廣說如上。 |
These fifty bhikkhunis should spread the word as above. |
Ekottarāgama 增壹阿含經 |
Ekottarāgama |
Chapter 6 增壹阿含經清信士品第六 |
Chapter 6 The Sixth Rank of Pure Believers in the Agama Sutra |
6.1 （一） |
6.1 (1) |
「我弟子中，初聞法藥，成賢聖證，三果 商客是。 |
"Among my disciples, who first heard the Dharma and medicine, became virtuous saints, and attained the Three Fruits, this is the merchant. |
第一智慧，質多長者是。 |
The first wisdom is that he who has more quality is the best. |
神德第一， 所謂犍提阿藍是。 |
Divine virtue is the first, so-called Ganti Alam is. |
降伏外道，所謂掘多長 者是。 |
Subduing the heretics is the so-called digging many experts. |
能說深法，所謂優波掘長者是。 |
The one who can speak the deep Dharma is the so-called superior master. |
恒坐禪 思，呵侈阿羅婆是。 |
Sitting and meditating all the time, this is what Aluo Po is. |
降伏魔宮，所謂勇健 長者是。 |
The so-called brave and healthy elders are those who conquer the devil's palace. |
福德盛滿，闍利長者是。 |
Full of merit and virtue, the elder is lucky. |
大檀越主， 所謂須達長者是。 |
The master of Da Tan Yue is the so-called Elder Xu Da. |
門族成就，泯兔長者 是。」 |
The achievement of the clan is the elder Mintu. " |
三果、質、乾提 掘、波及羅婆 |
Three fruits, quality, dryness, excavation, wave and Luo Po |
勇、闍利、須達 泯兔是謂十 |
Yong, Chali, Xuda. Mintu is called ten. |
6.2 （二） |
6.2 (2) |
「我弟子中第一優婆塞，好問義趣，所謂 生漏婆羅門是。 |
"The greatest Upasaka among my disciples is fond of asking questions about meaning. He is the so-called Brahman who gives birth to leaks. |
利根通明，所謂梵摩俞是。 |
The sharp roots are clear and bright, which is called Brahma Su. |
諸佛信使，御馬摩納是。 |
The messenger of the Buddhas is the royal horse Mana. |
計身無我，喜聞 笒婆羅門是。 |
Having no self in mind, I am happy to hear that the Brahman is. |
論不可勝，毘裘婆羅門是。 |
In terms of being invincible, Viju Brahman is. |
能造誦偈，優婆離長者是。 |
The elder Upali is the one who can compose and recite verses. |
言語速疾，亦是 優波離長者。 |
He speaks quickly and is also an elder Upali. |
喜施好寶，不有悋心，所謂殊 提長者是。 |
He likes to give good things and has no regrets. This is the so-called special promotion of elders. |
建立善本，所謂優迦毘舍離是。 |
Establishing a good foundation is called Yuga Vaishali. |
能說妙法，所謂最上無畏優婆塞是。 |
Being able to speak wonderful Dharma is the so-called supreme fearless Upasaka. |
所說無 畏，善察人根，所謂頭摩大將領毘舍離是。」 |
It is said that he is fearless and good at observing people's roots. This is what the great general Touma said is Vaisali. " |
生漏、梵摩俞 御馬及聞笒 |
Shenglu, Fanmoyu, Yuma and Wenji |
毘裘、優波離 殊提、優、畏、摩 |
Piqiu, Upali Shuti, You, Wei, Mo |
6.3 （三） |
6.3 (3) |
「我弟子中第一優婆塞，好喜惠施，所謂 毘沙王是。 |
"The greatest Upasaka among my disciples is a man who likes to give charity. He is the so-called King Bisha. |
所施狹少，光明王是。 |
The gift is small and narrow, but the King of Light is. |
建立善 本，王波斯匿是。 |
To establish a rare book, Wang Boshid is. |
得無根善信，起歡喜心，所 謂王阿闍世是。 |
Gaining rootless good faith and arousing a happy heart, this is what is called King Ajasa. |
至心向佛，意不變易，所謂優 填王是。 |
The sincere heart is devoted to the Buddha, and the mind does not change. This is the so-called king of excellence. |
承事正法，所謂月光王子是。 |
To uphold the righteousness of the Dharma, he is the so-called Moonlight Prince. |
供奉 聖眾，意恒平等，所謂造祇洹王子是。 |
Worshiping the saints means equality, and this is what is called the Prince of Jihuan. |
常喜 濟彼，不自為己，師子王子是。 |
I am always happy to help others, but not for myself. This is the master and prince. |
善恭奉人， 無有高下，無畏王子是。 |
A person who is kind and respectful to others, no one is superior or inferior, this is the prince who is fearless. |
顏貌端正，與人 殊勝，所謂雞頭王子是。」 |
He has a good appearance and is distinguished by others. He is the so-called chicken-headed prince. " |
毘沙王、光明 波斯匿、闍王 |
King Bisha, Guangming, Pasenadi, King Cha |
月、祇桓、優填 師子、畏、雞頭 |
Yue, Zhihuan, Youtian, Shizi, Wei, Jitou |
6.4 （四） |
6.4 (4) |
「我弟子中第一優婆塞，恒行慈心，所謂不 尼長者是。 |
"The greatest Upasaka among my disciples is a man who always practices loving-kindness. He is the so-called Buni elder. |
心恒悲念一切之類，所謂摩訶 納釋種是。 |
The mind is always filled with compassion and thoughts of all things, which is the so-called Mahanassus. |
常行喜心，所謂拔陀釋種是。 |
Always practice joyful mind, which is called the seed of Buddhism. |
恒 行護心，不失善行，所謂毘闍先優婆塞是。 |
To protect one's mind constantly and never lose good deeds, this is what is called Vajrayana Upasaka. |
堪任行忍，所謂師子大將是。 |
He who is worthy of his duties and practices forbearance is the so-called master and general. |
能雜種論，所 謂毘舍御優婆塞是。 |
The theory of being able to be a hybrid is the so-called Vaishya Upasaka. |
賢聖默然，難提婆羅 優婆塞是。 |
The wise sages are silent, and it is difficult to mention Brahma and Upasaka. |
懃修善行，無有休息，所謂優多 羅優婆塞是。 |
Practicing good deeds diligently without rest is what is called Uttara Upasaka. |
諸根寂靜，所謂天摩優婆塞是。 |
All the faculties are silent, which is called Heavenly Maha Upasaka. |
我弟子中最後受證，所謂拘夷那摩羅是。」 |
The last one of my disciples to receive enlightenment is the so-called Kusināmāra. " |
不尼、摩訶納 拔陀、優多羅 |
Buni, Mahana, Bhatta, Uttara |
師子、毘舍、離 優多、天、摩羅 |
Shizi, Vaishya, Li, Uta, Deva, Mara |
四十優婆塞盡，當廣說如上。 |
When the forty upas are exhausted, you should speak widely as above. |
Ekottarāgama 增壹阿含經 |
Ekottarāgama |
Chapter 7 增壹阿含經清信女品第七 |
Chapter 7 The Seventh Edition of the Agama Sutra for Pure Faithful Women |
7.1 （一） |
7.1 (1) |
「我弟子中第一優婆斯，初受道證，所謂難 陀難陀婆羅優婆斯是。 |
"The first Upas among my disciples received enlightenment for the first time, the so-called Nanda Nanda Para Upas. |
智慧第一，久壽多 羅優婆斯是。 |
Wisdom is the first, longevity is long. This is Rayupas. |
恒喜坐禪，須毘耶女優婆斯 是。 |
Hengxi sits in meditation, Subya Upas. |
慧根了了，毘浮優婆斯是。 |
The faculties of wisdom have been established, and Bivu Upas is here. |
堪能說法，鴦 竭闍優婆斯是。 |
Kanneng can speak the Dharma, and this is what Yang Jiecha Upas is. |
善演經義，跋陀娑羅須 焰摩優婆斯是。 |
Good at reciting the meaning of sutras, Bhattasarasu Flamema Upas is the one. |
降伏外道，婆修陀優婆斯是。 |
Subduing the heretics, Vasudha Upas is the one. |
音響清徹，無優優婆斯是。 |
The sound is clear and clear, without any ups and downs. |
能種種論，婆 羅陀優婆斯是。 |
Able to discuss all kinds of things, this is Bharata Upas. |
勇猛精進。 |
Be brave and diligent. |
所謂須頭優婆 斯是。」 |
This is the so-called Xutou Upasana. " |
難陀陀、久壽 須、毘、鴦竭闍 |
Nanda Tuo, Jiu Shou Xu, Bi, Yuan Jicha |
須焰及無優 婆羅陀、須頭 |
Xuyan and Wuyou, Brada and Xutou |
7.2 （二） |
7.2 (2) |
「我弟子中第一優婆斯，供養如來，所謂摩 利夫人是。 |
"The first Upas among my disciples, the one who makes offerings to the Tathagata, is the so-called Lady Mari. |
承事正法，所謂須賴婆夫人是。 |
To carry out the Dharma, the so-called Mrs. Xulai Po is. |
供養聖眾，捨彌夫人是。 |
To make offerings to the saints, this is Lady Sami. |
瞻視當來過去賢 士，所謂月光夫人是。 |
Looking at the wise men who have come and gone, the so-called Moonlight Lady is. |
檀越第一，雷電夫人 是。 |
Tan Yue is the first, and Lady Thunder is the best. |
恒行慈三昧，所謂摩訶光優婆斯是。 |
The samadhi of constant loving-kindness is the so-called Maha-Light Upas. |
行 悲哀愍，毘提優婆斯是。 |
I am sad and sorry, Vitiupas is here. |
喜心不絕，拔提優 婆斯是。 |
The joy is endless, Bati Youvasi is. |
行守護業，難陀母優婆斯是。 |
Performing protective deeds, Nanda Mother Upas is like this. |
得 信解脫，照曜優婆斯是。」 |
Gain faith and be liberated, and see what Upas is like. " |
摩利、須賴婆 捨彌、光月、雷 |
Mori, Suraiva, Sami, Guangyue, Lei |
大光、毘提、陀 難陀及照曜 |
Da Guang, Piti, Tuo, Nanda and Zhaoyao |
7.3 （三） |
7.3 (3) |
「我弟子中第一，恒行忍辱，所謂無優優 婆斯是。 |
"I am the first among my disciples to persevere and endure humiliation. This is the so-called "no superiority". |
行空三昧，所謂毘讎先優婆斯是。 |
Practicing emptiness samadhi is what is called Virtuoso Upasana. |
行 無想三昧，所謂優那陀優婆斯是。 |
The practice of non-contemplation samadhi is what is called Unada Upas. |
行無願三 昧，無垢優婆斯是。 |
Practicing the Samadhi without Wish, this is the unsullied upas. |
好教授彼，尸利夫人優婆 斯是。 |
He is a good professor, Mrs. Shri Upasana is like this. |
善能持戒，鴦竭摩優婆斯是。 |
Those who are good at keeping the precepts are like Yang Jie Mo Upas. |
形貌端 正，雷焰優婆斯是。 |
The appearance is correct, and the thunder flame Upas is. |
諸根寂靜，最勝優婆斯 是。 |
The silence of all faculties is the most superior to Upas. |
多聞博知，泥羅優婆斯是。 |
Well-informed and well-informed, this is Nila Upas. |
能造頌偈， 脩摩迦提須達女優婆斯是。 |
He is able to compose verses, and he is the one who practices Mogatishudha Upas. |
無所怯弱，亦是 須達女優婆斯是。 |
There is no need to be timid, and this is also the case for Suda Upas. |
我聲聞中最後取證優婆 斯者，所謂藍優婆斯是。」 |
The last one among my sravakas to obtain evidence of upas is the so-called blue upas. " |
無優、毘讎先 優那、無垢、尸 |
Wuyou, Bixian, Youna, Wugou, Zhi |
鴦竭、雷焰、勝 泥、脩、藍摩女 |
Yang Jie, Lei Yan, Sheng Ni, Xiu, Lan Mo Nu |
此三十優婆斯，廣說如上。 |
These thirty upas are widely expounded as above. |
Ekottarāgama 增壹阿含經 |
Ekottarāgama |
Chapter 8 增壹阿含經阿須倫品第八 |
Chapter 8 The Eighth Edition of the Agama Sutra, Ashulun Chapter 8 |
8.1 （一）須偷 |
8.1 (1) Must steal |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「受形大者，莫過阿須 倫王。 |
"There is no greater person than King Ashulun. |
比丘當知，阿須倫形廣長八萬四千由 延，口縱廣千由旬。 |
Bhikkhus, you should know that Ashulun's shape is eighty-four thousand leagues long and his mouth is a thousand leagues wide in length. |
比丘當知，或有是時， 阿須倫王欲觸犯日時，倍復化身十六萬八 千由旬，往日月前。 |
Bhikkhus, you should know that there may be a time when King Ashulunda wishes to offend the sun, and he will reincarnate twice as many as 168,000 yojanas, before the sun and the moon. |
日月王見已，各懷恐 怖，不寧本處。 |
Seeing this, the kings of the sun and moon were each filled with fear and restless in their own places. |
所以然者，阿須倫形甚可畏 故。 |
Therefore, Ashulun's appearance is extremely terrifying. |
彼日月王以懷恐懼，不復有光明； |
On that day, the king of the sun and moon was filled with fear, and there was no more light; |
然阿 須倫不敢前捉日月。 |
However, Asulun did not dare to step forward to catch the sun and moon. |
何以故？ |
Why? |
日月威德有 大神力，壽命極長，顏色端正，受樂無窮。 |
The mighty virtue of the sun and moon has great divine power, extremely long lifespan, correct color, and endless happiness. |
欲 知壽命長短者，住壽一劫。 |
If you want to know the length of your life, live a calamity. |
復是此間眾生 福祐，令日月王不為阿須倫所見觸惱。 |
Again, the blessings of all living beings here prevent the King of the Sun and Moon from being upset by what Ashulun sees. |
爾 時，阿須倫便懷愁憂，即於彼沒。 |
At that time, Ashulun became filled with sorrow and died there. |
「如是。 |
"That's right. |
諸比 丘！弊魔波旬恒在汝後，求其方便，壞敗善 根。 |
Monks! The bad demons are always behind you, seeking their convenience and destroying your good roots. |
波旬便化極妙奇異色、聲、香、味、細滑之法， 欲迷亂諸比丘意。 |
In the tenth wave, he transformed into extremely wonderful and strange colors, sounds, fragrances, tastes, and smooth textures, trying to confuse the minds of the bhikkhus. |
波旬作是念： |
Bo Xun thought: |
『我當會遇 得比丘眼便，亦當得耳、鼻、口、身、意之便。』 |
"I should meet a monk who has the eyesight, and I should also have the ears, nose, mouth, body, and mind." 』 |
爾 時，比丘雖見極妙六情之法，心不染著。 |
At that time, although the bhikkhu saw the wonderful Dharma of the six emotions, his mind was not stained. |
爾 時，弊魔波旬便懷愁憂，即退而去。 |
At that time, the evil demon Bo Xun became sad and retreated. |
所以然 者，多薩阿竭、阿羅呵威力所致。 |
Therefore, it is caused by the power of Dosa Ajie and Aluohe. |
何以故？ |
Why? |
諸比 丘不近色、聲、香、味、細滑法。 |
Bhikkhus are not close to sight, sound, smell, taste, and fine and smooth things. |
爾時，比丘恒作 是學，受人信施，極為甚難，不可消化，墮 墜五趣，不得至無上正真之道。 |
At that time, the bhikkhu has been studying this for a long time and has been trusted and given by others. It is extremely difficult and cannot be digested. He has fallen into the five realms and cannot reach the supreme and true path. |
要當專意， 未獲者獲，未得者得，未度者度，未得證者 教令成證。 |
You must concentrate on those who have not yet achieved, gain those who have not achieved, save those who have not achieved, and teach those who have not achieved enlightenment to become enlightened. |
是故，諸比丘！未有信施，不起 想念； |
Therefore, monks! If you don’t have faith and charity, you can’t afford to think about it; |
以有信施，便能消化，不起染著。 |
If you have faith and give, you will be able to digest it and not get infected. |
如 是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所 說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
8.2 （二）益 |
8.2 (2) Benefits |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現於 世，多饒益人，安隱眾生，愍世群萌，欲使 天、人獲其福祐。 |
"If a person appeared in the world, he would benefit many people, bring peace to all sentient beings, show sympathy to the world's creatures, and wish to bring blessings to heaven and humans. |
云何為一人？ |
Why is Yun a person? |
所謂多薩阿 竭、阿羅呵、三耶三佛。 |
The so-called three Buddhas of Dosa Aja, Aloha and Sanye. |
是謂一人出現於世， 多饒益人，安隱眾生，愍世群萌，欲使天、人 獲其福祐。 |
This means that a person appears in the world, benefits others a lot, comforts all living beings, shows sympathy for the world's cute people, and wants to bring blessings to heaven and humans. |
是故，諸比丘！常興恭敬於如來 所。 |
Therefore, monks! Always respect the Tathagata. |
是故，諸比丘！當作是學。」 |
Therefore, monks! Think of it as learning. " |
爾時，諸比丘聞 佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
8.3 （三）一道 |
8.3 (3) One course |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現於 世，便有一人入道在於世間，亦有二諦、三 解脫門、四諦真法、五根、六邪見滅、七覺意、賢 聖八道品、九眾生居、如來十力、十一慈心 解脫，便出現於世。 |
"If a person appears in the world, there is a person who has entered the Tao in the world. There are also two truths, three doors of liberation, four truths, five faculties, six evil views, seven awakened thoughts, eight qualities of sages, and nine living beings. The Tathagata's ten powers and eleven loving hearts are liberated and appear in the world. |
云何為一人？ |
Why is Yun a person? |
所謂多薩 阿竭、阿羅呵、三耶三佛。 |
The so-called Dosa Aja, Aluoha and Sanye are the three Buddhas. |
是謂一人出現於 世，便有一人入道在於世間，亦有二諦、三 解脫門、四諦真法、五根、六邪見滅、七覺意、賢 聖八道品、九眾生居、如來十力、十一慈心 解脫，便出現於世。 |
This means that when one person appears in the world, there is a person who enters the Tao in the world. There are also two truths, three doors of liberation, four truths, five roots, six evil views, seven awakened thoughts, eight qualities of sages, nine living beings, and the Tathagata. The liberation of the ten powers and the eleven loving-kindness appears in the world. |
是故，諸比丘！常興恭敬 於如來所，亦當作是學。」 |
Therefore, monks! Always show respect to the Tathagata and treat it as a lesson. " |
爾時，諸比丘聞佛 所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
8.4 （四）光明 |
8.4 (4) Brightness |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現於 世，便有智慧光明出現於世。 |
"If a person appears in the world, wisdom and light will appear in the world. |
云何為一人？ |
Why is Yun a person? |
所謂多薩阿竭、阿羅呵、三耶三佛。 |
The so-called three Buddhas, Dosa Aja, Aloha and Sanye. |
是謂一人 出現於世，便有智慧光明出現於世。 |
This means that when one person appears in the world, wisdom and light will appear in the world. |
是故， 諸比丘！當信心向佛，無有傾邪。 |
Therefore, monks! When you have faith in the Buddha, there will be no evil. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜 奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
8.5 （五）闇冥 |
8.5 (5) Darkness |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現於 世，無明大冥便自消滅。 |
"If one person appears in the world, the great darkness of ignorance will be destroyed by itself. |
爾時，凡愚之士為 此無明所見纏結，生死所趣，如實不知， 周旋往來今世、後世，從劫至劫，無有解 已； |
At that time, all foolish people are tangled up in this ignorance, and do not know the true meaning of life and death. They go around in this world and the next life, from calamity to calamity, without any solution; |
若多薩阿竭、阿羅呵、三耶三佛出現世時， 無明大闇便自消滅。 |
If the three Buddhas Dosa Aja, Aloha and Sanye appear in the world, the great darkness of ignorance will disappear by itself. |
是故，諸比丘！當念承 事諸佛。 |
Therefore, monks! Remember to serve all Buddhas. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比 丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
8.6 （六）道品 |
8.6 (6) Taoism |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現於 世，便有三十七品出現於世。 |
"If one person appears in the world, thirty-seven qualities will appear in the world. |
云何三十七 品道？ |
Yunhe Thirty-Seven Tao? |
所謂四意止、四意斷、四神足、五根、五 力、七覺意、八真行，便出現於世。 |
The so-called four mind cessation, four mind cessation, four spiritual feet, five faculties, five powers, seven enlightened thoughts, and eight true actions have appeared in the world. |
云何為一 人？ |
Why is Yun a person? |
所謂多薩阿竭、阿羅呵、三耶三佛。 |
The so-called three Buddhas, Dosa Aja, Aloha and Sanye. |
是故，諸 比丘！常當承事於佛，亦當作是學。」 |
Therefore, monks! You should always serve the Buddha and learn from it. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
8.7 （七）沒盡 |
8.7 (7) Endless |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人沒盡於 世，人民之類多懷愁憂，天及人民普失廕 覆。 |
"If one person does not die in this world, the people will be filled with sorrow and sorrow, and the sky and the people will lose their shade. |
云何為一人？ |
Why is Yun a person? |
所謂多薩阿竭、阿羅呵、三耶 三佛。 |
The so-called three Buddhas, Dosa Aja, Aloha and Sanye. |
是謂一人沒盡於世，人民之類多懷 愁憂，天及人民普失廕覆。 |
This means that one person will not die in the world, the people will be full of sorrow, and the heaven and the people will generally lose their shade. |
所以然者，若多 薩阿竭於世滅盡，三十七品亦復滅盡。 |
Therefore, if Dosa'a is completely destroyed in this world, the thirty-seventh level will also be destroyed again. |
是故， 諸比丘！常當恭敬於佛。 |
Therefore, monks! Always respect the Buddha. |
如是，諸比丘！當作 是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
8.8 （八）信 |
8.8 (eight) letter |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現於世， 爾時天及人民便蒙光澤，便有信心於戒、 聞、施、智慧，猶如秋時月光盛滿而無塵穢，普 有所照。 |
"If a person appears in the world, then the sky and the people will be illuminated, and they will have confidence in precepts, hearing, giving, and wisdom, just like the full moonlight in autumn without dust and dirt, shining everywhere. |
此亦如是。 |
This is also true. |
若多薩阿竭、阿羅呵、三耶 三佛出現世間，天及人民便蒙光澤，有信 心於戒、聞、施、智慧，如月盛滿，普照一切。 |
If the three Buddhas Dosa Aja, Aloha, and Sanye appear in the world, the heavens and the people will be illuminated, and they will have confidence in precepts, hearing, giving, and wisdom, and they will be like the full moon, illuminating everything. |
是 故，諸比丘！興恭敬心於如來所。 |
Yes, therefore, monks! Be respectful to the Tathagata. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜 奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
8.9 （九）熾盛 |
8.9 (9) Fierce |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現於世， 爾時天及人民皆悉熾盛，三惡眾生便自減 少。 |
"If a person appears in the world, the sky and the people will be in full bloom, and the three evil sentient beings will naturally decrease. |
猶如國界聖王治化時，彼城中人民熾盛， 隣國力弱。 |
Just like when the holy king of the country is ruling and transforming, the people in that city are prosperous and the neighboring countries are weak. |
此亦如是。 |
This is also true. |
若多薩阿竭出現世 時，三惡趣道便自減少。 |
If Dosa Aja appears in this world, the three lower realms will be reduced. |
如是，諸比丘！當信 向佛。 |
So it is, monks! Believe in the Buddha. |
是故，諸比丘！當作是學。」 |
Therefore, monks! Think of it as learning. " |
爾時，諸比丘 聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
8.10 （一〇）無與等 |
8.10 (10) Nothing and equality |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現於 世，無與等者，不可摸則，獨步無侶，無有 儔匹，諸天、人民無能及者，信、戒、聞、施、智慧，無 能及者。 |
"If there is a person who appears in the world, who has no equals, who cannot be touched, who walks alone without a partner, who has no companions, the heavens and the people cannot reach him. Faith, precepts, hearing, charity, and wisdom cannot reach him. |
云何為一人？ |
Why is Yun a person? |
所謂多薩阿竭、阿羅呵、三 耶三佛。 |
The so-called three Buddhas, Dosa Aja, Aloha and Sanye. |
是謂一人出現於世，無與等者，不 可摸則，獨步無伴，無有儔匹，諸天、人民無 能及者，信、戒、聞、施、智慧，皆悉具足。 |
This means that when a person appears in the world, there is no equal, he is intangible, he walks alone without companions, he has no companions, and the heavens and people cannot reach him. He has faith, precepts, hearing, charity, and wisdom. |
是故，諸比 丘！當信敬於佛。 |
Therefore, monks! Believe in and respect the Buddha. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾 時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
須倫、益一道 光明及闇冥 |
Xu Lun, Yi Yi Dao, light and darkness |
道品、沒盡、信 熾盛、無與等 |
Taoism, endless, faith, blazing, unparalleled, etc. |
增壹阿含經卷第三 |
The third volume of the Agama Sutra |
Ekottarāgama 增壹阿含經 |
Ekottarāgama |
Chapter 9 一子品第九 |
Chapter 9 The ninth grade of one child |
9.1 （一）優婆斯 |
9.1 (1) Upas |
增壹阿含經卷第四 |
The fourth volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「猶如母人，心懷篤 信，唯有一子，恒作是念： |
"Like a mother who has deep faith in her heart and only has one son, she always thinks: |
『云何當教，使成 為人？』 |
"Why should we teach and make people become human beings?" 』 |
」 |
|
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「我等，世尊！不 解此義。 |
"We, World Honored One, do not understand this meaning. |
世尊是諸法之本，如來所陳，靡不 承受。 |
The World-Honored One is the root of all dharma. What the Tathagata has set forth cannot be tolerated. |
唯願世尊與諸比丘說此深法，聞已 奉行。」 |
I only hope that the World-Honored One will preach this profound Dharma to all the monks and practice it after hearing it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念 之，吾當為汝分別其義。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will distinguish its meaning for you. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」爾時，諸比丘從佛受教。 |
World Honored One! "At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「猶 彼優婆斯心懷篤信，作是教訓： |
"Juppi Upas, with great faith in his heart, gave this teaching: |
『汝今在家， 當如質多長者，亦如象童子。 |
Now that you are at home, you should be like an elder with many qualities, and like a child. |
所以然者，此 是其限，此是其量。 |
Therefore, this is its limit, this is its quantity. |
世尊受證弟子，所謂質多 長者、象童子也。』 |
As a disciple of the World Honored One, the so-called elder with many qualities is like a boy. 』 |
若童子意欲剃除鬚髮， 著三法衣，出家學道，當如舍利弗、目犍連 比丘。 |
If a boy wants to shave off his beard and hair, wear the three dharma robes, and become a monk to learn Taoism, he should be like the monks Shariputra and Moggallāna. |
所以然者，此是其限，此是其量。 |
So, this is its limit, this is its quantity. |
所謂 舍利弗、目犍連比丘！好學正法，莫作邪業， 興起非法； |
The so-called Shariputra and Monk Moggallāna! Be eager to learn the righteous Dharma, and do not commit evil deeds or cause illegal acts; |
設汝生此染著之想，便當墜墮 三惡趣中。 |
If you have such thoughts, you will fall into the three lower realms. |
善念專心，不得者得，不獲者獲， 未得證者，今當受證。 |
If you concentrate on good thoughts, those who don't get it will get it, and those who don't get it will get it. Those who haven't got it will get it now. |
所以然者，諸比丘！ 信施之重，實不可消，令人不得至道。 |
So, monks! The importance of faith and charity cannot be eliminated, and it makes people unable to reach the right path. |
是故， 諸比丘！莫生染著之意，已生當滅。 |
Therefore, monks! Don't be attached to the idea, it has been born and should be destroyed. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
9.2 （二）優婆斯 |
9.2 (2) Upas |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「篤信優婆斯唯有一 女，彼當云何教訓成就？」 |
I firmly believe that Upas has only one daughter. How can I achieve this by teaching him? |
爾時，諸比丘白世 尊曰： |
At that time, the monks came to the World Honored One and said: |
「我等，世尊！不解此義。 |
"We, World Honored One, do not understand this meaning. |
世尊是諸法之 本，如來所陳，靡不承受。 |
The World-Honored One is the root of all dharma. What the Tathagata has set forth cannot be accepted by anyone. |
唯願世尊與諸比 丘說此深法，聞已奉行。」 |
I only wish that the World-Honored One could preach this profound Dharma to all the monks and practice it after hearing it. " |
爾時，世尊告諸比 丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念之，吾當為汝分別其 義。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will distinguish its meaning for you. |
諸比丘對曰： |
The monks said to each other: |
「如是。」 |
That's right. |
爾時，諸比丘從佛受 教。 |
At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「猶彼篤信優婆斯教訓女曰： |
"Jupai believed in Upas' teachings to his daughter, saying: |
『汝今在家者，當如拘讎多羅優婆斯、難陀母。 |
“You who are at home now should be like Kudorara Upas and Nanda Mother. |
所以然者，此是其限，此是其量。 |
So, this is its limit, this is its quantity. |
世尊受證 弟子，所謂拘讎多羅優婆斯、難陀母是。』 |
The disciples of the World-honored One who have received enlightenment are the so-called Kujūdāra Upas and Nanda Mothers. 』 |
若女 意欲剃除鬚髮，著三法衣，出家學道者，當 如讖摩比丘尼、優鉢花色比丘尼。 |
If a woman wants to shave off her beard and hair, wear the three dharma robes, and become a monk and learn Taoism, she should become a bhikshuni such as Chanmo or Upasana. |
所以然 者，此是其量，此是其限。 |
So, this is its quantity, this is its limit. |
所謂讖摩比丘尼、優 鉢華色比丘尼，好學正法，莫作邪業，興起 非法； |
The so-called Chanmo bhikshunis and Ubohuase bhikshunis love to learn the righteous Dharma and do not engage in evil deeds or engage in illegal activities; |
設汝生此染著之想， 便 當墜 墮 三惡 趣中。 |
If you have this thought of being infected, you will fall into the three lower realms. |
善念專心，不果者果，不獲者獲，未得 證者，今當受證。 |
If you concentrate on good thoughts, if they don't bear fruit, they will bear fruit; if you don't get it, you will get it; if you don't get it, you will get it now. |
所以然者，諸比丘！信施 之重，實不可消，令人不得至道之趣。 |
So, monks! The importance of trust and charity cannot be eliminated, and it makes people lose the interest of the Tao. |
是故， 諸比丘！莫生染著之想，已生當滅。 |
Therefore, monks! Don't have any thoughts of contamination, as they are already born and should be destroyed. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
9.3 （三）心 |
9.3 (3) Heart |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我不見一法疾於 心者，無譬可喻，猶如獼猴捨一取一，心 不專定。 |
“I don’t see a single thing that harms the mind, and I have no analogy to describe it. It’s like a macaque giving up one thing to take another, and the mind is not focused. |
心亦如是，前想、後想所不同者，以 方便法不可摸則，心迴轉疾。 |
The same is true for the mind. If the previous thoughts and later thoughts are different, if the convenient method cannot be touched, then the mind will turn quickly. |
是故，諸比丘！ 凡夫之人不能觀察心意。 |
Therefore, monks! Ordinary people cannot observe the mind. |
是故，諸比丘！常 當降伏心意，令趣善道，亦當作是學。」 |
Therefore, monks! You should always subdue your mind and follow the good path, and learn from it. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
9.4 （四）心 |
9.4 (4) Heart |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我不見一法疾於心 者，無譬可喻，猶如獼猴捨一取一，心不 專定。 |
"I don't see a single thing that harms the mind. I have no analogy to describe it. It's like a macaque giving up one thing to take another, without a single-minded mind. |
心亦如是，前想、後想所念不同，是故， 諸比丘！凡夫之人不能觀察心意所由。 |
The same is true in the mind. What you think before and what you think after are different. Therefore, bhikkhus! Ordinary people cannot observe where the mind is. |
是 故，諸比丘！常當降伏心意，得趣善道，是 故，諸比丘！當作是學。」 |
Yes, therefore, monks! You should always subdue your mind and attain the good path. Therefore, bhikkhus! Think of it as learning. " |
爾時，諸比丘聞佛所 說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
9.5 （五）墮 |
9.5 (5) Fall |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我恒觀見一人心中 所念之事，此人如屈伸臂頃墮泥 黎 中。 |
"I have always observed that what is in a person's mind is like a person who bends his arms and falls into the mud and dawn. |
所以然者，由惡心故，心之生病墜墮地 獄。」 |
Therefore, due to nausea, the heart becomes sick and falls into hell. " |
爾時，世尊便說偈言： |
At that time, the World-Honored One spoke a verse: |
「猶如有一人， 心懷瞋恚想， |
"It is like a man who harbors angry thoughts, |
今告諸比丘， 廣演其義趣。 |
Now I tell all the bhikkhus to expound its meaning. |
今正是其時， 設有命終者， |
Now is the time, and those who are destined to die, |
假令入地獄， 由心穢行故。 |
If you are destined to go to hell, it is because of your evil heart. |
「是故，諸比丘！當降伏心，勿生穢行。 |
"Therefore, bhikkhus, you should subdue your mind and refrain from filthy behavior. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
9.6 （六）生天 |
9.6 (6) Birthday |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我恒觀見一人心中 所念之事，如屈伸臂頃而生天上。 |
"I have always observed that the things that are on one's mind appear in the sky just like bending and stretching one's arms. |
所以 然者，由善心故； |
Therefore, it is because of a kind heart; |
已生善心，便生天上。」 |
Once you have a kind heart, you will be born in heaven. " |
爾 時，世尊便說偈言： |
At that time, the World-Honored One spoke a verse: |
「設復有一人， 而生善妙心， |
"Suppose there is a person who has a good and wonderful mind. |
今告諸比丘， 廣演其義趣。 |
Now I tell all the monks to expound its meaning. |
今正是其時， 設有命終者， |
Now is the time, and those who are destined to die, |
便得生天上， 由心善行故。 |
Then he will be reborn in heaven because of his good deeds. |
「是故，諸比丘！當發淨意，勿生穢行。 |
"Therefore, bhikkhus, you should develop a pure mind and avoid filthy behavior. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
9.7 （七）男女 |
9.7 (7) Men and women |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我於此眾中，不見一 法最勝最妙，眩惑世人，不至永寂，縛著牢 獄，無有解已。 |
"Among all the people, I don't see a Dharma that is the most supreme and most wonderful. It dazzles the world, does not lead to eternal silence, and is bound to a prison with no solution. |
所謂男子見女色已，便起 想著，意甚愛敬，令人不至永寂，縛著牢獄， 無有解已，意不捨離，周旋往來，今世後世， 迴轉五道，動歷劫數。」 |
It is said that when a man sees a woman's lust, he starts to think about it, which means he loves and respects her so much that he will not be in eternal silence. He is bound to a prison with no solution. Doom. " |
爾時，世尊便說偈曰： |
At that time, the World-Honored One spoke a verse: |
「梵音柔軟聲， 如來說難見； |
"The soft sound of Sanskrit sounds is difficult to see, as the Tathagata says; |
或復有時見， 繫念在目前。 |
Maybe we'll see you again, but I'll keep my thoughts in mind now. |
亦莫與女人， 往來與言語； |
Don’t interact or talk to women; |
恒羅伺捕人， 不得至無為。 |
Heng Luo is waiting to catch people, but he cannot do anything. |
「是故，諸比丘！當除諸色，莫起想著。 |
"Therefore, bhikkhus, when you get rid of all forms, don't think about it. |
如是， 諸比丘！當作是學。」 |
So, bhikkhus! Think of it as learning. " |
爾時，諸比丘聞佛所說， 歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
9.8 （八）想受樂 |
9.8 (8) Want to have fun |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我於此眾中，不見 一法最勝最妙，眩惑世人，不生永寂，縛 著牢獄，無有解已。 |
"Among all the people, I don't see a single Dharma that is the most supreme and most wonderful. It dazzles the world, does not give birth to eternal silence, and is bound to a prison with no solution. |
所謂女見男子色已， 便起想著，意甚愛敬，令人不至永寂，縛著 牢獄，無有解已。 |
It is said that when a woman sees a man's lust, she starts to think of him, which means she loves and respects him so much that he will not be in eternal silence. He is bound to a prison with no solution. |
意不捨離，周旋往來，今 世後世，迴轉五道，動歷劫數。」 |
The mind never abandons it, going back and forth, going through the five paths of this life and the next, and going through many calamities. " |
爾時，世尊便 說偈曰： |
At that time, the World-Honored One spoke a verse: |
「若生顛倒想， 興念恩愛心， |
"If you think upside down, think of kindness and love, |
除念意染著， 便無此諸穢。 |
Except for the contamination of thoughts and thoughts, there will be no such impurities. |
「是故，諸比丘！當除諸色，莫起想著。 |
"Therefore, bhikkhus, when you get rid of all forms, don't think about it. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
9.9 （九）欲想 |
9.9 (9) Desire |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我於此眾中，不見 一法，無欲想便起欲想； |
"I don't see a single dharma in this crowd, and I have no desire to think about it. |
已起欲想便增益。 |
Once you have the desire, you will gain. |
無瞋恚想便起瞋恚； |
If there is no anger, anger will arise when you think about it; |
已起瞋恚便增多。 |
Anger will increase when anger arises. |
無 睡眠想便起睡眠； |
None: Wake up when you think of sleep; |
已起睡眠便增多。 |
Sleep increases after waking up. |
無調 戲想便起調戲； |
No Tiao: Teasing occurs whenever one thinks of teasing; |
已起調戲便增多。 |
The teasing increases as soon as it starts. |
無疑想 便起疑想； |
Without a doubt, doubts arose; |
已起疑想便增多。 |
Suspicions have increased. |
亦當觀惡露 不淨想，設作亂想，無欲想便有欲想； |
You should also observe lochia, impure thoughts, and random thoughts. If there are no desirous thoughts, then there will be desirous thoughts; |
已 有欲想便增多。 |
Desires and thoughts will increase. |
瞋恚、睡眠，本無疑想便起 疑想； |
Anger, sleep, and doubts arise from thoughts; |
疑想已起便增多。 |
Suspicions have arisen and increased. |
是故，諸比丘！莫作 亂想，常當專意。 |
Therefore, monks! Don't have random thoughts, and always be attentive. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾 時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
9.10 （一〇）欲想 |
9.10 (10) Desire |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我於此法中，不見 一法，未有欲想便不生欲想； |
"I don't see a single dharma in this Dharma. If there is no desire, there will be no desire; |
已生欲想 便能滅之。 |
Once desires have arisen, they can be extinguished. |
未生瞋恚想便不生，已生瞋恚 想便能滅之。 |
If anger has not yet arisen, thoughts will not arise; if anger has arisen, thoughts can be extinguished. |
未生睡眠想便不生； |
Before sleep occurs, thoughts will not arise; |
已生 睡眠想便能滅之。 |
Once the thought of sleep has occurred, it can be extinguished. |
未生調戲想便不生； |
If you think about teasing before it happens, it won’t happen; |
已 生調戲想便能滅之。 |
Once the thought of teasing has arisen, it can be extinguished. |
未生疑想便不生； |
If there is no doubt, there will be no doubt; |
已生疑想便能滅之。 |
If you have any doubts, you can put them to rest. |
亦當觀惡露不淨，已 觀惡露不淨，未生欲想便不生； |
You should also observe that lochia is impure. Having observed that lochia is impure, desires will not arise before they arise; |
已生便能 滅之。 |
Once it is born, it can be destroyed. |
未生瞋恚便不生； |
Anger will not arise before it arises; |
已生瞋恚便能 滅之。 |
Once anger has arisen, it can be extinguished. |
乃至疑，未生疑想便不生； |
Even doubts will not arise before doubts arise; |
已生疑 想便能滅之。 |
If you have any doubts, you can eliminate them just by thinking about them. |
是故，諸比丘！常當專意觀不 淨想。 |
Therefore, monks! Always concentrate on observing without thinking. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘 聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
二斯及二心 一墮一生天 |
Two things and two minds, one will fall into heaven for the rest of his life |
男女想受樂 二欲想在後 |
Men and women want to feel happy, but their desires come later |
10.1 （一）無慢 |
10.1 (1) No slowness |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法，廣布一法已，便得神通， 諸行寂靜，得沙門果，至泥洹界。 |
Once you practice a Dharma and spread it widely, you will gain supernatural powers, your actions will be peaceful, you will gain the fruit of Samana, and you will reach the realm of mud. |
云何為一 法？ |
What is a law? |
所謂無放逸行。 |
The so-called no leisure behavior. |
云何為無放逸行？ |
Why is there no leisure? |
所謂 護心也。 |
The so-called protecting the heart. |
云何護心？ |
How can you protect your heart? |
於是，比丘！常守護心有 漏、有漏法，當彼守護心有漏、有漏法，於有 漏法便得悅豫，亦有信樂，住不移易，恒專 其意，自力勸勉。 |
So, bhikkhu! Always guard the outflows and outflowing dharmas in your mind. When you guard the outflows and outflowing dharmas in your mind, you will gain joy and faith in the outflowing dharmas. |
「如是。 |
"That's right. |
比丘！彼無放逸行，恒 自謹慎。 |
Bhikkhu! He does not act carelessly and is always cautious. |
未生欲漏便不生； |
Desire and leakage will not arise before they arise; |
已生欲漏便能使 滅； |
Desire and outflow can be destroyed once it has arisen; |
未生有漏便不生； |
If there is leakage before it is born, it will not be born; |
已生有漏便能使滅； |
Any leakage that has already arisen can be eliminated; |
未生無明漏便不生； |
If the outflow of ignorance does not arise, it will not arise; |
已生無明漏便能使滅。 |
The outflow of ignorance that has arisen can be eliminated. |
比丘於彼無放逸行，閑靜一處，恒自覺知而 自遊戲，欲漏心便得解脫，有漏心、無明漏心 便得解脫。 |
A bhikkhu does not wander around there, he stays in a quiet place, and always plays with self-awareness. The mind with outflows of desire will be liberated, and the mind with outflows of ignorance and the mind with outflows of ignorance will be liberated. |
已得解脫，便得解脫智，生死已 盡，梵行已立，所作已辦，更不復受有，如實 知之。」 |
Once you have attained liberation, you have attained the wisdom of liberation. Birth and death are over, the holy life has been established, what you have done has been done, and you no longer feel anything, and know it as it really is. " |
爾時，世尊便說斯偈： |
At that time, the World Honored One said this verse: |
「無憍甘露跡， 放逸是死徑； |
"There is no trace of the dew of sorrow, and letting loose is the path to death; |
無慢則不死， 慢者即是死。 |
If you are not slow, you will not die; if you are slow, you will die. |
「是故，諸比丘！當念修行無放逸行。 |
"Therefore, bhikkhus, please remember to practice without hesitation. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
10.2 （二）無慢 |
10.2 (2) No slowness |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣布 一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法，廣布一法已，便得神通，諸 行寂靜，得沙門果，至泥洹處。 |
Once you practice a Dharma and spread it widely, you will gain supernatural powers, become silent in all your actions, attain the fruit of Samana, and reach the place of mud. |
云何為一法？ |
What is a method? |
謂無放逸行於諸善法。 |
It is said that there is no laxity in practicing all good dharma. |
云何無放逸行？ |
Why don't you take a leisurely approach? |
所 謂不觸嬈一切眾生，不害一切眾生，不惱 一切眾生，是謂無放逸行。 |
The so-called not to offend all sentient beings, not to harm all living beings, and not to annoy all living beings is to practice non-relaxation. |
彼云何名善法？ |
What is the name of good law? |
所謂賢聖八道品： |
The so-called eight virtues of sage: |
等見、等方便、等語、等行、等 命、等治、等念、等定，是謂善法。」 |
Such seeing, such expediency, such speech, such conduct, such destiny, such treatment, such mindfulness, and such concentration are called wholesome dharma. " |
爾時，世尊便 說偈曰： |
At that time, the World-Honored One spoke a verse: |
「施一切眾生， 不如法施人； |
"Giving to all sentient beings is not as good as giving the Dharma to others; |
雖施眾生福， 一人法施勝。 |
Even though it benefits all sentient beings, one person’s method of giving is the best. |
「是故，諸比丘！當修行善法。 |
"Therefore, monks, you should practice good deeds. |
如是，諸比丘！當 作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
10.3 （三）念 |
10.3 (3) Thoughts |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當云何觀檀越施 主？」 |
How can I view Tan Yue as the donor? |
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「世尊是諸法之 王，唯願世尊與諸比丘而說此義，聞已盡 當奉持。」 |
The World-Honored One is the King of all Dharmas. I only wish that the World-Honored One and the monks would expound this meaning. After hearing it, they should uphold it. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善 思念之，我當與汝分別其義。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will distinguish its meaning from you. |
對曰： |
To say: |
「如是。 |
"That's right. |
世 尊！」爾時，諸比丘從佛受教。 |
World Honored One! "At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「檀越施 主當恭敬，如子孝順父母，養之、侍之，長益 五陰，於閻浮利地現種種義。 |
"Tan Yue donors should be respectful, like a son who is filial to his parents, raise him, and serve him, so that the five yins will grow and benefit him, and all kinds of righteousness will manifest in Jambuli. |
觀檀越主 能成人戒、聞、三昧、智慧。 |
The Lord of Guantan Yue can achieve moral precepts, hearing, samadhi, and wisdom in adults. |
諸比丘多所饒益， 於三寶中無所罣礙，能施卿等衣被、飲食、 床榻、臥具、病瘦醫藥。 |
The monks have benefited a lot and have nothing in the Three Jewels. They can provide you with clothing, quilts, food and drink, beds, bedding, and medicine for the sick and thin. |
是故，諸比丘！當有慈 心於檀越所，小恩常不忘，況復大者！恒 以慈心向彼檀越，說身、口、意清淨之行，不 可稱量，亦無有限。 |
Therefore, monks! You should have a compassionate heart towards Tan Yue, and never forget small kindnesses, and what will happen if they are great! Constantly address that Tan Yue with loving-kindness and say that the pure conduct of body, speech, and mind is immeasurable and infinite. |
身行慈，口行慈，意行 慈，使彼檀越所施之物，終不唐捐，獲其大 果，成大福祐，有大名稱，流聞世間，甘露法 味。 |
Act kindly with your body, act kindly with your mouth, and act kindly with your mind, so that you can surpass the things you give to others, never give them away, reap great results, achieve great blessings, have a great name, spread throughout the world, and smell the nectar of Dharma. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，世尊便說 偈曰： |
At that time, the World-Honored One spoke a verse: |
「施以成大財， 所願亦成就； |
"Giving money will bring you great wealth, and your wishes will come true; |
王及諸賊盜， 不能侵彼物。 |
The king and all the thieves and thieves cannot invade that thing. |
施以得王位， 紹繼轉輪處； |
Give to get the throne, Shao succeeds at the wheel turning place; |
七寶具足成， 本施之所致。 |
The seven treasures are sufficient, and this is the result of this gift. |
布施成天身， 首著雜寶冠； |
His alms are transformed into a heavenly body, with a crown of miscellaneous treasures on his head; |
與諸妓女遊， 本施之果報。 |
Traveling with prostitutes is the result of this kindness. |
施得天帝釋， 天王威力盛； |
Give to the Heavenly Emperor, and the Heavenly King will be powerful; |
千眼莊嚴形， 本施之果報。 |
The majestic form of Thousand Eyes is the result of this gift. |
布施成佛道， 三十二相具； |
The path to Buddhahood through giving has the thirty-two characteristics; |
轉無上法輪， 本施之果報。」 |
Turning the Supreme Dharma Wheel is the result of this gift. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
10.4 （四）檀 |
10.4 (4) Tan |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「檀越施主當云何 承事、供養，精進、持戒諸賢聖人？」 |
How can the donor of Tanyue serve, support, diligently, and uphold the precepts of all the sages and saints? |
爾時，諸比丘 白世尊曰： |
At that time, the monks came to the World Honored One and said: |
「世尊是諸法之王，唯願世尊與 諸比丘而說此義，盡當奉持。」 |
The World-Honored One is the King of all Dharmas. I only hope that the World-Honored One and all the monks will speak this meaning and uphold it. |
爾時，世尊告 諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念之，我當與汝分 別其義。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will distinguish its meaning from you. |
對曰： |
To say: |
「如是，世尊！」爾時，諸比丘從佛 受教。 |
"So, World Honored One!" At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「檀越施主承事、供養，精進、 持戒諸多聞者，猶如與迷者指示其路，糧 食乏短而給施食，恐怖之人令無憂惱，驚 畏者教令莫懼，無所歸者與作覆護，盲者 作眼目，與病作醫王。 |
"Tan Yue's almsgiver, who carries out services and makes offerings, is diligent and upholds the precepts, and many listeners, is like showing the way to a lost person. He gives food to those who are short of food. He who is frightened makes people worry-free. He who is frightened tells him not to be afraid. He who has nowhere to return. He serves as a protector, serves as eyes for the blind, and serves as a healer for the sick. |
猶如田家農夫修治 田業，除去穢草，便能成就穀食。 |
Just like a farmer who cultivates his fields and removes the filthy weeds, he can produce grain. |
比丘常當 除棄五盛陰病，求入無畏泥洹城中。 |
Bhikkhus should always get rid of the five yin diseases and seek to enter the city of fearless mud. |
如 是，諸比丘！檀越施主承事、供養，精進、持戒諸 多聞者，當施。」 |
So it is, monks! Tanyue almsgiver takes care of things, makes offerings, is diligent and upholds the precepts, and those who have heard of them should give alms. " |
爾時，阿那邠持長者集在彼 眾，爾時長者阿那邠持白世尊曰： |
At that time, the elder Anaphitchi gathered among those people. At that time, the elder Anaphitchi said to the World-Honored One: |
「如是，世尊！ 如是，如來！一切施主及與受者猶吉祥瓶，諸 受施人如毘沙王，勸人行施如親父母，受 施之人是後世良祐，一切施主及與受者猶如 居士。」 |
As it is, World Honored One! As it is, Tathagata! All donors and recipients are like auspicious bottles, and all recipients are like King Bisha. I urge people to give as if they were their own parents. Those who receive donations are blessings in future generations. All donors and recipients are like Lay Buddhist. |
世尊告曰： |
The World Honored One said: |
「如是，長者！如汝所言。」 |
That's right, elder! It's as you said. |
阿那 邠持長者白世尊曰： |
Ana, the elder Pingchi said to the World-Honored One: |
「自今已後，門不安守， 亦不拒逆比丘、比丘尼、優婆塞、優婆斯，及諸 行路乏糧食者。」 |
From now on, I will not guard my door, nor will I refuse to defy bhikkhus, nuns, upasakas, upasas, or anyone who is traveling and lacks food. |
爾時，阿那邠持長者白世 尊曰： |
At that time, the elder Anathara said to the World Honored One: |
「唯願世尊及比丘眾受弟子請。」 |
I only hope that the World Honored One and all the monks will be invited by my disciples. |
爾時，世 尊默然受長者請。 |
At that time, the World Honored One silently accepted the elder's invitation. |
爾時，長者見世尊默然 受請，即禮佛三匝，還歸所在，到舍已，即其 夜辦具甘饌種種飯食，廣敷坐具，自白： |
At that time, the elder saw that the World-Honored One was silently accepting the invitation. He paid homage to the Buddha three times and returned to his place. When he arrived at his home, he prepared a variety of sweet and delicious food for the night, spread the seating utensils widely, and said to himself: |
「時 到，食具已辦，唯願世尊願時臨顧。」 |
The time has come and the tableware has been prepared. I only hope that the World Honored One will come and take care of me. |
爾時，世 尊將諸比丘眾，著衣持鉢，詣舍衛城，至長 者家，到已，各自就座，諸比丘僧亦各隨次 坐。 |
At that time, the World Honored One led all the monks, dressed in robes and holding alms bowls, to the elder's house in the city guard. When they arrived, they each took their seats, and the monks and monks also took their seats. |
爾時，長者見佛、比丘眾坐定，手自斟酌，行 種種飲食。 |
At that time, the elder saw the Buddha and the monks sitting still, thinking with their hands, and doing various kinds of food and drink. |
以行種種飲食，各收鉢坐，更取 卑座，在如來前欲聽聞法。 |
They practiced various kinds of food and drink, each took his alms bowl and sat down, and even took a humble seat, hoping to listen to the Dharma before the Tathagata. |
爾時，長者白 世尊言： |
At that time, the elder said to the World Honored One: |
「善哉！如來！聽諸比丘隨所須物三 衣、鉢盂、鍼筒、尼師壇、衣帶、法澡罐，及餘 一切沙門雜物，盡聽弟子家取之。」 |
Excellent! Tathagata! Listen to the monks and take what you need: three robes, an alms bowl, a syringe, a nun's altar, a belt, a Dharma bath pot, and all the rest of the recluse's miscellaneous things. Listen to your disciples' homes and take them. |
爾時，世尊 告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等若須衣裳、鉢器及尼師壇、法 澡罐，及餘一切沙門雜物，聽使此取，勿 足疑難，起想著心。」 |
If you need clothes, alms bowls, a nun's altar, a bath pot, and all the other relics of the ascetic monks, just listen to me and take them. Don't hesitate to ask questions, just think about them. |
爾時，世尊與長者阿那 邠持說微妙之法。 |
At that time, the World-Honored One and the elder Anāxīchi expounded the subtle Dharma. |
說妙法已，便從坐起 而去。 |
After explaining the wonderful method, he stood up from his seat and left. |
當於爾時，阿那邠持復於四城門而 廣惠施，第五市中，第六在家，須食與食，須 漿與漿，須車乘、妓樂、香熏、瓔珞，悉皆與之。 |
At that time, Anāpī was stationed at the gates of the four cities and gave generous gifts. In the fifth city and the sixth at home, he needed food and drink, drink and drink, carriages, prostitutes, incense, and necklaces. Everyone goes with it. |
爾時，世尊聞長者阿那邠持於四城門中 廣作惠施，復於大市布施貧乏，復於家內 布施無量。 |
At that time, the World-Honored One heard that the elder Anaphitchi was doing charity extensively in the gates of the four cities. He again gave alms to the poor in the big cities, and again gave immeasurable alms at home. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我弟子中第 一優婆塞好喜布施，所謂須達長者是。」 |
The greatest Upasaka among my disciples is fond of giving alms, the so-called Elder Suda. |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
10.5 （五）施 |
10.5 (5) Giving |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，阿那邠持長者便往至世尊所，頭 面禮世尊足，在一面坐。 |
At that time, the elder Anaphitchi went to where the Blessed One was, bowed his head to the Blessed One's feet, and sat down on one side. |
世尊告曰： |
The World Honored One said: |
「云何，長 者！貴家恒布施貧乏耶？」 |
Why, sir! Your family always gives to the poor? |
長者對曰： |
The elder said to him: |
「如是。 |
"That's right. |
世 尊！恒布施貧乏，於四城門而廣布施，復 在家中給與所須。 |
World Honored One! Always give alms to the poor, give widely at the four city gates, and give what is needed at home. |
世尊！我或時作是念，并 欲布施野、飛鳥、猪、狗之屬。 |
World Honored One! Sometimes I have this thought and want to give alms to wild birds, pigs, and dogs. |
我亦無是念，此 應與，此不應與。 |
I also have no thoughts that this should be done and this should not be done. |
亦復無是念，此應與多， 此應與少。 |
There is no longer any thought that this should be more, and this should be less. |
我恒有是念，一切眾生皆由食 而存其命，有食便存，無食便喪。」 |
I have always thought that all living beings rely on food to survive. If they have food, they will survive. If they don’t have food, they will die. " |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！長者！汝乃以菩薩心，專精一意 而廣惠施。 |
"How good! How good! Elder! You have a bodhisattva heart, concentrate on one thought, and benefit widely. |
然此眾生由食得濟，無食便喪。 |
However, all sentient beings benefit from food, but will perish without food. |
長者！汝當獲大果，得大名稱，有大果報， 聲徹十方，得甘露法味。 |
Senior citizens! You should achieve great results, obtain great names, have great retributions, have your voice resounding throughout the ten directions, and receive the taste of nectar from the Dharma. |
所以然者，菩薩之 處恒以平等心而以惠施，專精一意，念眾 生類由食而存，有食便濟，無食便喪。 |
Therefore, a Bodhisattva always gives charity with an equanimity, concentrates on one thought, and thinks that all living beings survive by eating. If they have food, they will be saved, and if they don’t have food, they will lose. |
是謂， 長者！菩薩心所安處而廣惠施。」 |
That is to say, elder! The bodhisattva's heart is at peace and he gives generous benefits. " |
爾時，世尊便 說偈曰： |
At that time, the World-Honored One spoke a verse: |
「盡當普惠施， 終無悋悔心， |
"As much as you can give to others, you will never regret it. |
必當遇良友， 得濟到彼岸。 |
You must meet good friends and be helped to the other side. |
「是故，長者！當平等意而廣惠施。 |
"That's why, elders! We should be equal and willing to give generously. |
如是，長者！ 當作是學。」 |
If so, elder! Think of it as learning. " |
爾時，長者聞佛所說，歡喜奉 行。 |
At that time, the elder heard what the Buddha said and followed it with joy. |
10.6 （六）慳無厭 |
10.6 (6) Insatiable |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「如我今日審知眾 生根原所趣，亦知布施之報。 |
"As I examine today and know the origin of people's roots, I also know the rewards of giving. |
最後一 摶 之 餘，已不自食，惠施他人，爾時不起憎嫉之 心如毛髮許。 |
After the last shovel, he no longer feeds himself and helps others, and now he can no longer feel hatred and jealousy as much as a hair on his head. |
以此眾生不知施之果報，如 我皆悉知之。 |
Therefore, all sentient beings do not know the consequences of giving, just as I know them all. |
施之果報，平等之報，心無有 異。 |
The rewards of giving are equal, and there is no difference in mind. |
是故，眾生不能平等施而自墮落，恒有 慳嫉之心，纏裹心意。」 |
Therefore, all sentient beings cannot be equal in giving and thus fall into depravity. They always have a jealous heart that wraps up their minds. " |
爾時，世尊便說偈曰： |
At that time, the World-Honored One spoke a verse: |
「眾生不自覺， 如來之言教； |
"All living beings are unaware of the Tathagata's words and teachings; |
常當普惠施， 專向真人所。 |
Always be charitable to all, and be dedicated to the true person. |
志性以清淨， 所獲福倍多； |
If your will is pure, you will gain twice as much blessing; |
等共分其福， 後得大果報。 |
Let's share the blessings together and get great rewards later. |
所施今善哉， 心向廣福田； |
What you have done is good now, and my heart is looking towards the field of great blessings; |
於此人間逝， 必生於天上。 |
If you die here on earth, you will be reborn in heaven. |
以到彼善處， 快樂自娛樂； |
By going to that good place, you will be happy and entertained; |
吉祥甚歡悅， 一切無乏短。 |
Auspicious and joyful, nothing short of shortcomings. |
以天威德業， 玉女為營從； |
With the power of God and good deeds, the jade girl is the camp follower; |
平等之施報， 故獲此福祐。」 |
Equality repays, so we receive this blessing. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
10.7 （七）施福 |
10.7 (7) Blessing |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等莫畏福報，所 以然者，此是受樂之應，甚可愛敬。 |
"Don't be afraid of blessings, because this is the response to happiness, and it is very lovely and respectful. |
所以名 為福者，有此大報。 |
Therefore, those who are called blessed will have such great rewards. |
汝等當畏無福。 |
You should be afraid of not being blessed. |
所以 然者，此名苦之原本，愁憂苦惱不可稱記， 無有愛樂，此名無福。 |
Therefore, the origin of this suffering is that sorrow and anguish cannot be remembered, there is no love and joy, and this is not blessed. |
比丘！昔我自念七年 行慈心，復過七劫不來此世，復於七劫 中生光音天，復於七劫生空梵天處為 大梵天，無與等者統百千世界，三十六反 為天帝釋形，無數世為轉輪王。 |
Bhikkhu! In the past, I thought that after seven years of practicing loving-kindness, I would not come back to this world for seven more kalpas. I would be born again in the light and sound heaven during the seven kalpas. I would be born in the sky Brahma heaven again in the seven kalpas and become the Great Brahma heaven. There are no equals to rule hundreds of thousands of worlds. Thirty-six years later, he became the Emperor of Heaven and became the King of Wheels in countless lives. |
是故，諸比丘！ 作福莫惓。 |
Therefore, monks! Don't worry about blessings. |
所以然者，此名受樂之應，甚 可愛敬，是謂名為福。 |
Therefore, this name corresponds to happiness, which is very lovely and respectful, so it is called blessing. |
汝等當畏無福。 |
You should be afraid of not being blessed. |
所 以然者，苦之原本，愁憂苦惱不可稱記，此 名無福。」 |
Therefore, the origin of suffering is that sorrow and pain cannot be remembered, and this name is not blessed. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「快哉福報， 所願者得， 速至滅盡， |
"Happy blessings, those who wish for them will get them, and they will soon be destroyed. |
到無為處。 |
To a place of inaction. |
正使億數， 天魔波旬， |
Just making hundreds of millions of demons wave, |
亦不能嬈， 為福業者。 |
You can't be a lascivious person, just be a blessing person. |
彼恒自求， |
He always seeks for himself, |
賢聖之道， 便盡除苦， 後無有憂。 |
The way of the virtuous and sage eliminates all suffering and leaves you with no worries in the future. |
「是故，諸比丘！為福莫厭。 |
"That's why, bhikkhus, don't be weary of blessings. |
是故，諸比丘！當作 是學。」 |
Therefore, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
10.8 （八）魔波句 |
10.8 (8) Magic Phrase |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有承順一法，不 離一法，魔波旬不能得其便，亦不能來 觸嬈人。 |
"If one adheres to one Dharma and does not deviate from one Dharma, the demon wave will not be able to take advantage of it, and it will not be able to touch people. |
云何為一法？ |
What is a method? |
謂功德福業。 |
It's called meritorious deeds. |
所以然 者，自憶往昔在道樹下，與諸菩薩集在一 處，弊魔波旬將諸兵眾數千萬億，種種形貌， 獸頭人身不可稱計，天、龍、鬼、神、阿須倫、迦留 羅、摩休勒等，皆來運集。 |
Therefore, I recall that in the past, under the Tao tree, I gathered with all the Bodhisattvas, and evil demons gathered tens of thousands of millions of soldiers with various shapes, including beast heads, human bodies, gods, dragons, ghosts, and gods. , Ashulun, Galulu, Mosiule, etc. all came to transport and gather. |
「時，魔波旬而語我 言： |
"At that time, a demonic wave came and spoke to me: |
『沙門速投于地！』佛以福德大力，降伏魔 怨，諸塵垢消，無有諸穢，便成無上正真道。 |
"Throw the Samana to the ground quickly!" ” With the power of merit, the Buddha subdued the demons and resentments, all dust and dirt disappeared, and there was no longer any filth, and he became the supreme true path. |
諸比丘！當觀此義，其有比丘功德具足者， 弊魔波旬不能得其便，壞其功德。」 |
Monks! When looking at this meaning, if a bhikkhu has sufficient merits and virtues, evil demons cannot take advantage of them and destroy their merits. " |
爾時，世 尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「有福快樂， 無福者苦， 今世後世， |
"Those who are blessed are happy; those who are not blessed are miserable; in this world and the next, |
為福受樂。 |
Be happy for the sake of blessing. |
「是故，諸比丘！為福莫惓。」 |
That's why, bhikkhus, don't worry about it. |
爾時，諸比丘聞佛 所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
10.9 （九）惡趣 |
10.9 (9) Bad Destiny |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有比丘修行一 法，便不能壞敗惡趣，一為趣善，一為趣 泥洹。 |
"If a bhikkhu practices one method, he will not be able to destroy the evil realms, one is good and the other is muddy. |
云何修行一法，不能壞敗惡趣？ |
How can one practice one method and not destroy the evil realms? |
所 謂心無篤信，是謂修此一法不壞敗惡 趣。 |
The so-called lack of deep faith in the heart means that practicing this method will not destroy the lower realms. |
云何修行一法趣善處者？ |
How can one practice a Dharma and be good at it? |
所謂心行篤 信，是謂修此一法得趣善處。 |
The so-called sincerity of mind and conduct means practicing this method to achieve good results. |
云何修行一 法得至泥洹？ |
How can one practice a Dharma and reach Nihuan? |
所謂恒專心念，是謂修行此 法得至泥洹。 |
The so-called constant concentration of mind means that practicing this method will lead to the mud. |
是故謂，諸比丘！專精心意， 念諸善本。 |
This is why it is said, monks! Concentrate your mind and memorize all the good books. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
10.10 （一〇）一人 |
10.10 (10) One person |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現於 世，此眾生類便增壽益算，顏色光潤，氣力熾 盛，快樂無極，音聲和雅。 |
"If a person appears in the world, this kind of living beings will have long lifespan, bright color, strong energy, endless happiness, and gentle and elegant voice. |
云何為一人？ |
Why is Yun a person? |
所謂 如來、至真、等正覺。 |
The so-called Tathagata, the Supreme Being, and the Right Enlightenment. |
此謂一人出現於世，此 眾生類便增壽益算，顏色光潤，氣力熾盛，快 樂無極，音聲和雅。 |
This means that when a person appears in the world, all sentient beings will have long lifespan, bright color, strong energy, infinite happiness, and harmonious sound. |
是故，諸比丘！常當專精一 心念佛。 |
Therefore, monks! Always concentrate on reciting the Buddha's name. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比 丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
無慢二、念壇 二施、堅無厭 |
No Arrogance 2. Mindfulness of the Altar The 2. Giving, Persistence and Insatiable |
施福、魔波旬 惡趣及一人 |
Shi Fu, Mo Bo Xun, Bad Destiny and One Person |
增壹阿含經卷第四 |
The fourth volume of the Agama Sutra |
11.1 （一）阿那含 |
11.1 (1) Anagami |
增壹阿含經卷第五 |
The fifth volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當滅一法，我證卿 等成阿那含。 |
"When one dharma is destroyed, I will prove to you that you will become an anagami. |
云何為一法？ |
What is a method? |
所謂貪欲。 |
The so-called greed. |
諸比 丘！當滅貪欲，我證卿等得阿那含。」 |
Monks! When greed is eliminated, I will prove to you that you will obtain Anagami. " |
爾時，世 尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「貪婬之所染， 眾生墮惡趣； |
"Contaminated by greed and sexual immorality, all living beings fall into the lower realms; |
當懃捨貪欲， 便成阿那含。」 |
When you diligently give up greed, you will become an anagami. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
11.2 （二）阿那含 |
11.2 (2) Anagami |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當滅一法，我證汝 等成阿那含。 |
"When one dharma is destroyed, I will realize that you have become an anagami. |
云何為一法？ |
What is a method? |
所謂瞋恚是。 |
The so-called anger is. |
諸 比丘！當滅瞋恚，我證汝等得阿那含。」 |
Monks! When anger is eliminated, I will prove to you that you will obtain Anagami. " |
爾時， 世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「瞋恚之所染， 眾生墮惡趣； |
"Contaminated by anger, all living beings fall into the lower realms; |
當懃捨瞋恚， 便成阿那含。」 |
When you give up anger diligently, you become an anagami. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
11.3 （三）阿那含 |
11.3 (3) Anagami |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當滅一法，捨離一 法，我證汝等成阿那含。 |
"When you destroy one dharma and give up one dharma, I will realize that you have become an anagami. |
云何為一法？ |
What is a method? |
所謂 愚癡。 |
The so-called ignorance. |
是故，諸比丘！當滅愚癡，我與卿等 證阿那含。」 |
Therefore, monks! When ignorance and delusion are eradicated, you and I will realize Anagami. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「愚癡之所染， 眾生墮惡趣； |
"Contaminated by ignorance, all living beings fall into the lower realms; |
當懃捨愚癡， 便成阿那含。」 |
When you are diligent and give up ignorance, you will become an anagami. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
11.4 （四）阿那含 |
11.4 (4) Anagami |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當滅一法，捨離一 法，我證汝等成阿那含。 |
"When you destroy one dharma and give up one dharma, I will realize that you have become an anagami. |
云何為一法？ |
What is a method? |
所謂 慳貪。 |
The so-called greed. |
是故，諸比丘！當滅慳貪，我證汝等 阿那含。」 |
Therefore, monks! When greed is eliminated, I will realize your anagami. " |
爾時，世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「慳貪之所染， 眾生墮惡趣； |
"Contaminated by greed, all living beings fall into the lower realms; |
當懃捨慳貪， 便成阿那含。」 |
When you are diligent and give up greed, you will become an anagami. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
11.5 （五）心 |
11.5 (5) Heart |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我於此眾，初不見 一法不可降伏，難得時宜，受諸苦報，所 謂心是。 |
"For the first time in this group of people, I have never seen that a single method cannot be subdued, that it is rare to find the right time, and that one suffers all sorts of retributions. This is what is called the heart. |
諸比丘！此心不可降伏，難得時宜， 受諸苦報。 |
Monks! This heart cannot be subdued, and it is difficult to find the right time, so it will suffer all sorts of retributions. |
是故，諸比丘！當分別心，當思惟 心，善念諸善本。 |
Therefore, monks! You should distinguish your mind, think about it, and remember all good things. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾 時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
11.6 （六）心 |
11.6 (6) Heart |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我於此眾，初不見 一法易降伏者，易得時宜，受諸善報。 |
"For the first time among all of us, I have never seen anyone who can easily subdue the Dharma, find the right time, and receive all kinds of good rewards. |
所 謂心是。 |
The so-called heart is. |
諸比丘！當分別心，善念諸善本。 |
Monks! You should be discerning and remember all good things. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛 所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
11.7 （七）食 |
11.7 (7) Food |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中，若有一 人而作是念，我悉知之。 |
"If there is one person in this crowd who thinks like this, I am aware of it. |
然後此人不以 飲食，在大眾中而虛妄語。 |
Then this person does not eat or drink, but talks lies among the crowd. |
我或復於異時， 觀見此人，生染著心，念於財物，便於大眾 中而作妄語。 |
I may see this person at another time, with a defiled mind, thinking about property, and telling lies among the public. |
所以然者，諸比丘！財物染著 甚為難捨，令人墜墮三惡道中，不得至 無為之處！是故，諸比丘！已生此心，便當捨 離； |
So, monks! It is difficult to part with property that is stained, causing people to fall into the three evil paths, unable to reach the place of inaction! Therefore, monks! Once you have this heart, you should let it go; |
設未生者，勿復興心染著財物。 |
If you are not yet born, do not rejuvenate your mind with money. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
11.8 （八）食 |
11.8 (8) Food |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中而作是 念： |
"Thinking among these people: |
『正使命斷，不於眾中而作妄語。』 |
"Keep your judgment straight and don't tell lies in public. 』 |
我或復 於異時觀見此人，生染著心，念於財物，便 於大眾中而作妄語。 |
I may see this person at another time, with a defiled mind, thinking about property, and telling lies among the public. |
所以然者，諸比丘！ 財物染著甚為難捨，令人墮三惡道中， 不得至無為之處！是故，諸比丘！已生此 心，便當捨離； |
So, monks! It is difficult to let go of property that is stained, causing people to fall into the three evil paths, unable to reach the place of inaction! Therefore, monks! Once you have this heart, you should let it go; |
若未生者，勿復興心染著財 物。 |
If you are not born yet, do not let your mind become tainted with wealth. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞 佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
11.9 （九）提婆達兜 |
11.9 (9) Devadatou |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，世尊告諸 比丘： |
At that time, the World-Honored One told the monks: |
「云何，諸比丘！頗有見提婆達兜清白 之法乎？ |
"What do you mean, bhikkhus! Have you seen Devadatu's method of innocence? |
然復提婆達兜為惡深重，受罪經 劫不可療治。 |
However, Devadatu's evil deeds were very serious and his sins could not be cured for many eons. |
於我法中，不見毫釐之善 可稱記者。 |
There is not even an iota of goodness in my law, so I can be called a reporter. |
以是之故，我今說提婆達兜諸 罪之原首不可療治。 |
For this reason, I now say that the root cause of Devadatu's sins cannot be cured. |
猶如有人而墮深廁， 形體沒溺，無有一淨處。 |
It is like someone falling into a deep toilet. The body is submerged and there is no pure place. |
有人欲來濟拔其 命，安置淨處，遍觀廁側及彼人身，頗有淨 處，吾欲手捉拔濟出之。 |
Someone wants to come to help pull out his life and place him in a clean place. Looking around the side of the toilet and his body, there is quite a clean place. I want to catch him and pull him out. |
彼人熟視，無一淨 處而可捉者，便捨而去。 |
If they are familiar with it and there is no clear place to catch it, they will leave it alone. |
如是，諸比丘！我觀 提婆達兜愚癡之人，不見毫釐之法而可 記者，受罪經劫不可療治。 |
So it is, monks! I observe that Devadadu is a foolish person who cannot see the slightest bit of dharma but can be a reporter, and suffers from sins that cannot be cured. |
所以然者，提 婆達兜愚癡專意，偏著利養，作五逆罪已， 身壞命終，生惡趣中。 |
Therefore, if Devadatu is foolish and single-minded, partial to profit, and has committed the five treasons, his body will be destroyed and his life will end, and he will be reborn in an evil destiny. |
如是，諸比丘！利養深 重，令人不得至安隱之處。 |
So it is, monks! The benefits are so profound that one cannot find a safe place to hide. |
是故，諸比丘！ 以生利養心，便當捨離； |
Therefore, monks! If you nourish your heart with profit, you should give up; |
若未生者，勿興 染心。 |
If you are not yet born, don’t let your heart be stained. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘 聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
11.10 （一〇）提婆達兜 |
11.10 (10) Devadatou |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，有一比丘 聞如來記別調達，受罪一劫不可療治。 |
At that time, a bhikkhu heard the Tathagata remember that he had suffered a sin that could not be cured. |
時，彼比丘便至尊者阿難所，共相問訊已，在 一面坐。 |
At that time, the bhikkhu went to the residence of the Most Reverend Ananda, and after questioning each other, he sat down on one side. |
爾時，彼比丘問阿難曰： |
At that time, the bhikkhu asked Ananda: |
「云何，阿難！ 如來盡觀提婆達兜原本已，然後記別，受 罪一劫不可療治乎？ |
"Why, Ananda! Does the Tathagata look at the original state of Devadatu and then remember to say goodbye, suffering a single calamity that cannot be cured? |
頗有所由可得而 記耶？」 |
There is quite a reason to remember it? " |
時，阿難告曰： |
At that time, Ananda said: |
「如來所說終不虛設，身 口所行而無有異。 |
"What the Tathagata says is true, and what you do with your body and speech makes no difference. |
如來真實記提婆達兜 別，受罪深重，當經一劫不可療治。」 |
The Tathagata truly remembers that in Devadatu, he suffered deeply and could not be cured for an entire kalpa. " |
爾時， 尊者阿難即從坐起至世尊所，頭面禮足， 在一面住。 |
At that time, the Venerable Ananda stood up from his seat and went to where the World Honored One was, bowing his head, face and feet, and stayed on one side. |
爾時，阿難白世尊曰： |
At that time, Ananda said to the World Honored One: |
「有一比丘 來至我所，而作是說： |
"A bhikkhu came to me and said: |
『云何，阿難！如來盡觀 提婆達兜原本已，然後記別，受罪一劫不 可療治乎？ |
"Why, Ananda!" The Tathagata has a complete view. Devadatu was originally there, and then he remembered his farewell. Is it possible that he has suffered a calamity and cannot be cured? |
頗有因緣可得記別耶？』 |
Is there a good reason why we should remember each other? 』 |
作是 語已，各自捨去。」 |
Having said this, let each of you give it up. " |
世尊告曰： |
The World Honored One said: |
「彼比丘者必晚 暮學出家，未久方來至我法中耳。 |
"That bhikkhu will learn to become a monk late in the evening, and he will soon come to my teachings. |
如來所 說終不虛妄，云何於中復起猶豫？」 |
What the Tathagata said is ultimately not false, so why do you hesitate again? " |
爾時，世 尊告阿難曰： |
At that time, the World-Honored One told Ananda: |
「汝往至彼，語比丘言： |
"When you go there, you say to a bhikkhu: |
『如來 呼卿。』 |
"The Tathagata calls you. 』 |
」 |
|
阿難對曰： |
Ananda replied: |
「如是。 |
"That's right. |
世尊！」是時，阿難受世 尊教，便往至彼比丘所，到已，語彼比丘曰： |
World Honored One! ” At that time, Ananda, after being taught by the Blessed One, went to the bhikkhu. When he arrived, he said to the bhikkhu: |
「如來呼卿。」 |
"The Tathagata calls you." |
彼比丘對曰： |
The bhikkhu replied: |
「如是。 |
"That's right. |
尊者！」爾時，彼 比丘便嚴衣服，共阿難至世尊所。 |
Your Holiness! ” At that time, the bhikkhu put on his clothes and went with Ananda to the presence of the Blessed One. |
到已，禮 世尊足，在一面坐。 |
Having arrived, I bowed to the Master and sat down beside him. |
爾時，世尊告彼比丘： |
At that time, the World-Honored One told that bhikkhu: |
「云 何，愚人！汝不信如來所說乎？ |
"What the hell, fool! Don't you believe what the Tathagata says? |
如來所教無 有虛妄，汝今乃欲求如來虛妄。」 |
What the Tathagata teaches is nothing but falsehood. Now you are seeking the Tathagata in vain. " |
時，彼比丘 白世尊曰： |
At that time, the bhikkhu said to the World Honored One: |
「提婆達兜比丘者，有大神力， 有大威勢。 |
"Bhikkhu Devadatu has great divine power and great power. |
云何世尊記彼一劫受罪重耶？」 |
How can the World Honored One remember that he suffered so much in this calamity? " |
佛告比丘曰： |
The Buddha told the bhikkhu: |
「護汝口語，勿於長夜受苦 無量。」 |
Protect your spoken words and don't suffer immeasurably during the long night. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「遊禪世俗通， 至竟無解脫， |
"Wandering around in Zen to understand the worldly world, there is no liberation at all. |
不造滅盡跡， 復還墮地獄。 |
If you do not create and destroy all traces, you will fall into hell again. |
「若使我當見提婆達兜，身有毫釐之善法 者，我終不記彼提婆達兜受罪一劫不可療 治。 |
"If I were to see Devadappe with any good deeds in his body, I would never remember that Devadabutsu had suffered a calamity that could not be cured. |
是故，愚人！我不見提婆達兜有毫釐 之善法，以是故，記彼提婆達兜受罪一劫不 可療治。 |
That’s why, fool! I don’t see any good dharma in Devadapu, so I remember that Devadatu suffered a calamity and could not be cured. |
所以然者，提婆達兜愚癡，貪著利 養，起染著心，作五逆惡，身壞命終，入地獄 中。 |
Therefore, Devadatu is ignorant, greedy for profit, has a contaminated mind, commits the five evil deeds, and ends up in hell after his body is destroyed. |
所以然者，利養心重，敗人善本，令人不 到安隱之處！是故，諸比丘！設有利養心起， 便當求滅； |
Therefore, those who care about profit and nourishment will destroy people's good nature and make people unable to find a place of peace and tranquility! Therefore, monks! If the mind of profit and nourishment arises, it should be destroyed; |
若不有心，勿興想著。 |
If you don't have the intention, don't think about it. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，彼比丘從坐起，整衣 服，禮世尊足，白世尊曰： |
At that time, the bhikkhu stood up from his seat, straightened his clothes, bowed at the feet of the Blessed One, and said to the Blessed One: |
「今自悔過，唯願 垂恕！愚癡所致，造不善行。 |
"I regret now, and I only wish to be forgiven! I committed bad deeds due to ignorance. |
如來所說，無有 二言，然我愚癡，起猶豫想。 |
The Tathagata said that there are no two words, but I am stupid and hesitate to think. |
唯願世尊受我 悔過，改往修來。」 |
I only hope that the World-Honored One will accept my repentance and change my ways. " |
乃至再三。 |
Even again and again. |
世尊告曰： |
The World Honored One said: |
「善哉！ 比丘！悔汝所念，恕汝不及，莫於如來興 猶豫想。 |
"Excellent! Bhikkhu! I regret what you have thought. I forgive you for not being able to do better. Don't hesitate to think like the Tathagata. |
今受汝悔過，後更莫作。」 |
I apologize to you now and don’t do it again in the future. " |
乃至三四。 |
Even three or four. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「設有作重罪， 悔過更不犯， |
"If you have committed a serious crime, you will not commit it if you repent. |
此人應禁戒， 拔其罪根原。」 |
This person should abstain from discipline and root out the root of his sin. " |
爾時，彼比丘及四部眾聞佛所說，歡喜奉行。 |
At that time, the bhikkhu and the four groups heard what the Buddha said and followed it with joy. |
四種阿那含 二心及二食 |
Four Anagami, Two Minds and Two Foods |
婆達二契經 智者當覺知 |
The Vada Erqi Sutra The wise should be aware |
12.1 （一） |
12.1 (1) |
增壹阿含經 |
EKOTTARIKA-ĀGAMA |
增壹阿含經壹入道品第十二 |
TWELFTH CHAPTER [ENTITLED] ON THE ONE-GOING PATH, [DISCOURSE] ONE10 |
聞如是： |
Thus have I heard. |
一時，佛在舍衛國祇樹給孤獨 園。 |
On one occasion, the Buddha was staying at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有一入道， |
“There is a one-going path |
淨眾生 行， |
for the purification of the actions of living beings, |
除去愁憂， |
for removing worry and sorrow, |
無有諸惱， |
for being without vexations, |
得大智慧， |
for attaining great knowledge and wisdom, |
成泥 |
for accomplishing the realization of Nirvāṇa. |
洹證。所謂當滅五蓋， |
That is: the five hindrances should be abandoned |
思惟四意止。 |
and the four satipaṭṭhānas should be attended to. |
云何名 為一入？ |
“What is the significance of ‘one-going’? |
所謂專一心， |
That is, it is unification of the mind. |
是謂一入。 |
This is reckoned to be ‘one-going’. |
云何為 道？ |
What is the ‘path’? |
所謂賢聖八品道， |
That is, it is the noble eightfold path: |
一名正見， |
[factor] one is called right view, |
二名正治， |
[factor] two is called right thought, |
三名正業， |
[factor] three is called right action, |
四名正命， |
[factor] four is called right livelihood, |
五名正方便， |
[factor] five is called right effort, |
六名正 語， |
[factor] six is called right speech, |
七名正念， |
[factor] seven is called right mindfulness, and |
八名正定， |
[factor] eight is called right concentration. |
是謂名道， |
This is the significance of the ‘path’. |
是謂一 入道。 |
This is reckoned to be the ‘one-going path’. |
「云何當滅五蓋？ |
“What are the five hindrances that should be abandoned? |
所謂貪欲蓋、 |
That is, the hindrance of lustful sensual desire, |
瞋恚蓋、 |
the hindrance of ill will, |
調戲蓋、 |
the hindrance of restlessness[-and-worry], |
眠睡蓋、 |
the hindrance of sloth-and torpor, |
疑蓋， |
and the hindrance of doubt. |
是謂當滅五蓋。 |
These are reckoned to be the five hindrances that should be abandoned. |
「云 何思惟四意止？ |
“How to attend to the four satipaṭṭhānas? |
於是，比丘內自觀身， |
Here [in regard to] his own body a monk contemplates [the body] internally, |
除去 惡念， |
and by removing evil thoughts |
無有愁憂； |
and being free from worry and sorrow [he experiences joy in himself; in regard to the body] |
外自觀身， |
he contemplates the body externally, |
除去惡念， |
and by removing evil thoughts |
無 有愁憂； |
and being free from worry and sorrow [he experiences joy in himself; and in regard to the body] |
內外觀身， |
he contemplates the body internally and externally, |
除去惡念， |
and by removing evil thoughts |
無有愁憂。 |
and being free from worry and sorrow [he experiences joy in himself]. |
內 觀痛痛而自娛樂， |
“[In regard to] feelings he contemplates feelings internally and [by removing evil thoughts and being free from worry and sorrow] he experiences joy in himself; |
外觀痛痛， |
[in regard to] feelings he contemplates feelings externally, |
內外觀痛痛； |
and [by removing evil thoughts and being free from worry and sorrow |
內觀心而自娛樂， |
he experiences joy in himself; |
外觀心， |
[and in regard to] feelings he contemplates feelings internally and externally |
內外觀心； |
[and by removing evil thoughts and being free from worry and sorrow |
內觀 法， |
he experiences joy in himself]. |
外觀法， |
內外觀法而自娛樂。 |
“[In regard to the mind] he contemplates the mind internally and [by removing evil thoughts and being free from worry and sorrow] he experiences joy in himself; [in regard to the mind] he contemplates the mind externally and [by removing evil thoughts and being free from worry and sorrow he experiences joy in himself; and in regard to the mind] he contemplates the mind internally and externally and [by removing evil thoughts and being free from worry and sorrow he experiences joy in himself]. “[In regard to dharmas] he contemplates dharmas internally and [by removing evil thoughts and being free from worry and sorrow he experiences joy in himself; in regard to dharmas] he contemplates dharmas externally and [by removing evil thoughts and being free from worry and sorrow he experiences joy in himself; and in regard to dharmas] he contemplates dharmas internally and externally, and [by removing evil thoughts and being free from worry and sorrow] he experiences joy in himself. |
「云何比丘 內觀身而自娛樂？ |
“How does a monk contemplate the body internally and [by removing evil thoughts and being free from worry and sorrow] experience joy in himself? |
於是，比丘觀此身隨其 性行， |
Here a monk contemplates this body according to its nature and functions, |
從頭至足， |
from head to feet |
從足至頭， |
and from feet to head, |
觀此身中皆悉 不淨，無有可貪。 |
contemplating all in this body that is of an impure [nature] as not worth being attached to. |
復觀此身有毛、髮、爪、齒、 皮、肉、筋、骨、髓、腦、脂膏、腸、胃、心、肝、脾、腎之屬，皆 悉觀知。 |
“He then contemplates that in this body there are body hairs, head hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, brain, fat, intestines, stomach, heart, liver, spleen, kidneys, he contemplates and knows them all. |
屎、尿、生熟二藏、目淚、唾、涕、血脈、肪、膽， |
[There are also] faeces, urine, [whatever else] is produced by digestion in the two receptacles, tears in the eyes, spittle, mucus, blood in the veins, fat, and gall; |
皆當觀知，無可貪者。 |
he contemplates and knows them all as not worth being attached to. |
如是，諸比丘！Rúshì, zhū bǐqiū! |
“In this way, monks, |
當 觀身自娛樂，Dāng guān shēn zì yúlè, |
he should contemplate the body, |
除去惡念，chùqú èniàn, |
experiencing joy in himself by removing evil thoughts and |
無有愁憂。wú yǒu chóu yōu. |
being free from worry and sorrow. |
「復次， 比丘！ |
“Again, a monk |
還觀此身有地種耶？ |
contemplates [reflecting]: ‘In this body, |
水、火、風種耶？ |
is there the earth element, the water [element], the fire [element], and the wind element?’ |
如 是，比丘觀此身。 |
In this way a monk contemplates this body. |
復次，比丘！ |
“Again, [when] a monk |
觀此身， |
contemplates this body |
分別 諸界， |
by distinguishing the elements in this body |
此身有四種， |
as being the four elements, |
猶如巧能屠牛之士、 |
[then] this is just like a capable cow butcher |
若 屠牛弟子， |
or the apprentice of a cow butcher |
解牛節解， |
who divides a cow [into pieces by cutting through] its tendons. |
而自觀見此是脚， |
While dividing it he contemplates and sees for himself that ‘these are the feet’, |
此是 心， |
‘this is the heart’, |
此是節， |
‘these are the tendons’, |
此是頭。 |
and ‘this is the head.’ |
如是，彼比丘分別此界， |
“In this way the monk distinguishes the elements, |
而 自觀察此身有地、水、火、風種。 |
contemplating and examining himself that in this body there are the earth, water, fire, and wind elements. |
如是，比丘觀 身而自娛樂。 |
In this way a monk contemplates the body and experiences joy in himself [by removing evil thoughts and being free from worry and sorrow]. [568b] |
「復次，比丘！ |
“Again, a monk |
觀此身有諸孔，漏 出不淨。 |
contemplates the orifices that are found in this body that discharge impurity. |
猶如彼人觀竹園，若觀葦叢。 |
“It is just as a person who, contemplating a bamboo garden, contemplates clumps of reeds. |
如 是，比丘觀此身有諸孔，漏出諸不淨。 |
In this way a monk contemplates the orifices that are found in this body and that discharge impurity. |
「復次， 比丘！觀死屍，或死一宿，或二宿，或三宿、四 宿，或五宿、六宿、七宿，身體膖脹，臭處不淨。 復自觀身與彼無異，吾身不免此患。 |
“Again, a monk contemplates a corpse that has been dead for one day, two days, three days, four days, five days, six days, or seven days, the body being bloated, a fetid place of impurity. He then contemplates that his own body is not different from that: ‘My body will not escape from this calamity.’ |
若復 比丘觀死屍，烏鵲、鵄鳥所見噉食；或為虎 狼、狗犬、虫獸之屬所見噉食。復自觀身與 彼無異，吾身不離此患。是謂比丘觀身而 自娛樂。 |
“Again, a monk contemplates a corpse that has visibly been fed on by crows, magpies, and owls, or that has visibly been fed on by tigers, wolves, dogs, worms, and [other] beasts. He then contemplates that his own body is not different from that: ‘My body is not free from this calamity.’ This is reckoned how a monk contemplates the body and experiences joy in himself [by removing evil thoughts and being free from worry and sorrow]. |
「復次，比丘！觀死屍，或噉半散落在 地，臭處不淨。復自觀身與彼無異，吾身不 離此法。 |
“Again, a monk contemplates a corpse that has been about half eaten and left scattered on the ground, a fetid place of impurity. He then contemplates that his own body is not different from that: ‘My body is not free from this condition.’ |
復次，觀死屍，肉已盡，唯有骨在， 血所塗染。 |
“Again, he contemplates a corpse whose flesh has disappeared, with only the bones remaining, smeared with blood. Again, he contemplates that this body is not different from that body. In this way a monk contemplates the body. |
復以此身觀彼身亦無有異。 如是，比丘觀此身。復次，比丘！觀死屍筋纏 束薪，復自觀身與彼無異。如是，比丘觀此 身。 |
“Again, a monk contemplates a corpse [whose bones] are held together by the tendons, [like] a bundle of firewood. He then contemplates that his own body is not different from that. In this way a monk contemplates the body. |
「復次，比丘！觀死屍骨節分散，散在異處， 或手骨、脚骨各在一處；或膞骨，或腰骨，或尻 骨，或臂骨，或肩骨，或脇骨，或脊骨，或項骨， 或髑髏。復以此身與彼無異，吾不免此 法，吾身亦當壞敗。如是，比丘觀身而自娛 樂。 |
“Again, a monk contemplates a corpse whose joints have come apart, [with its parts] scattered in different places, here a hand bone, there a foot bone, or a shin bone, or the pelvis, or the coccyx, or an arm bone, or a shoulder bone, or ribs, or the spine, or the neck bones, or the skull. Again he uses the contemplation that his body is not different from that: ‘I will not escape from this condition. My body will also be destroyed.’ In this way a monk contemplates the body and experiences joy in himself [by removing evil thoughts and being free from worry and sorrow]. |
「復次，比丘！觀死屍白色、白珂色。復自觀 身與彼無異，吾不離此法，是謂比丘自觀 身。 |
“Again, a monk contemplates a corpse [whose bones] have become white, the colour of white agate. Again he contemplates that his own body is not different from that: ‘I am not free from this condition.’ This is reckoned how a monk contemplates his own body. |
「復次，比丘！若見死屍、骨青、瘀想，無可貪 者，或與灰土同色不可分別。如是，比丘！自 觀身除去惡念，無有愁憂；此身無常，為分 散法。 |
“Again, a monk sees a corpse whose bones have become bluish, appearing as if they have been bruised, or of a colour that is indistinguishable from that of ash, as not worth being attached to. |
如是，比丘內自觀身，外觀身，內外 觀身，解無所有。 |
“In this way a monk contemplates his own body and [experiences joy in himself] by removing evil thoughts and being free from worry and sorrow: ‘This body is impermanent, of a nature to fall apart.’ In this way a monk contemplates his own body internally, he contemplates the body externally, and he contemplates the body internally and externally, understanding that there is nothing in it that he owns. |
「云何比丘內觀痛痛？ |
“How does a monk [in regard to] feelings contemplate feelings internally? |
於 是，比丘得樂痛時，即自覺知我得樂痛； |
Here, at the time of having a pleasant feeling, a monk is aware of it and knows of himself: ‘I am having a pleasant feeling.’ |
得 苦痛時，即自覺知我得苦痛； |
At the time of having a painful feeling, he is aware of it and knows of himself: ‘I am having a painful feeling.’ |
得不苦不樂 痛時，即自覺知我得不苦不樂痛。 |
At the time of having a neutral feeling, [568c] he is aware of it and knows of himself: ‘I am having a neutral feeling.’ |
若得食 樂痛時，便自覺知我得食樂痛； |
“At the time of having a worldly pleasant feeling, he is aware of it and knows of himself: ‘I am having a worldly pleasant feeling.’ |
若得食苦 痛時，便自覺知我得食苦痛； |
At the time of having a worldly painful feeling, he is aware of it and knows of himself: ‘I am having a worldly painful feeling.’ |
若得食不苦 不樂痛時，亦自覺知我食不苦不樂痛。 |
At the time of having a worldly neutral feeling, he is also aware of it and knows of himself: ‘I am having a worldly neutral feeling.’ |
若 得不食樂痛時，便自覺知我得不食樂痛； |
At the time of having an unworldly pleasant feeling, he is aware of it and knows of himself: ‘I am having an unworldly pleasant feeling.’ |
若得不食苦痛時，亦自覺知我不食苦痛； |
At the time of having an unworldly painful feeling, he is also aware of it and knows of himself: ‘I am having an unworldly painful feeling.’ |
若得不食不苦不樂痛時，亦自覺知我 得不食不苦不樂痛。 |
At the time of having an unworldly neutral feeling, he is also aware of it and knows of himself: ‘I am having an unworldly neutral feeling.’ |
如是，比丘內自觀痛。 |
In this way, [in regard to feelings] a monk contemplates feelings internally. |
「復次。 |
“Again, |
若復比丘得樂痛時，爾時不得苦痛， 爾時自覺知我受樂痛。 |
at the time when a monk then has a pleasant feeling, at that time he does not have a painful feeling; at that time he is aware and knows of himself: ‘I am experiencing a pleasant feeling.’ |
若得苦痛時，爾時 不得樂痛，自覺知我受苦痛。 |
At the time when he has a painful feeling, at that time he does not have a pleasant feeling; he is aware and knows of himself: ‘I am experiencing a painful feeling.’ |
若得不苦 不樂痛時，爾時無苦無樂，自覺知我受不 苦不樂痛。 |
At the time when he has a neutral feeling, at that time there is no pain or pleasure; he is aware and knows of himself: ‘I am experiencing a neutral feeling.’ |
彼習法而自娛樂，亦觀盡法，復 觀習盡之法。 |
“He [contemplates] their nature of arising, experiencing joy in himself [by removing evil thoughts and being free from worry and sorrow], he also contemplates their nature of ceasing, [experiencing joy in himself by removing evil thoughts and being free from worry and sorrow], and he then contemplates their nature of arising and ceasing [experiencing joy in himself by removing evil thoughts and being free from worry and sorrow]. |
或復有痛而現在前可知可 見，思惟原本，無所依倚而自娛樂，不起世 間想； |
“Further, he is able to know and able to see that these are feelings that manifest here and now, giving attention to their origination. Not depending on anything, he experiences joy in himself [by removing evil thoughts and being free from worry and sorrow], not arousing worldly perceptions. |
於其中亦不驚怖，以不驚怖，便得 泥洹： |
“Herein he is also not agitated, and because of not being agitated he attains Nirvāṇa, |
生死已盡，梵行已立，所作已辦，更不 復受有，如真實知。 |
knowing as it really is that ‘birth and death have been extinguished, the holy life has been established, what had to be done has been done, there is no more experiencing of [another] existence.’ |
如是，比丘內自觀痛，除 去亂念，無有愁憂； |
“In this way a monk contemplates his own feelings internally, discarding distracted thoughts and [experiencing joy in himself by removing evil thoughts and] being free from worry and sorrow; he contemplates feelings externally, [discarding distracted thoughts and experiencing joy in himself by removing evil thoughts and being free from worry and sorrow]; |
外自觀痛，內外觀痛， 除去亂念，無有愁憂。 |
he contemplates feelings internally and externally, discarding distracted thoughts [and experiencing joy in himself by removing evil thoughts and] being free from worry and sorrow. |
如是，比丘內外觀痛。 |
In this way a monk contemplates feelings internally and externally. |
「云何比丘觀心心法而自娛樂？ |
“How does a monk [in regard to the mind] contemplate the nature of the mind, experiencing joy in himself [by removing evil thoughts and being free from worry and sorrow]? |
於是，比丘 有愛欲心，便自覺知有愛欲心； |
Here on having a mind with craving for sensual pleasures, a monk is aware of it and knows of himself that he has a mind with craving for sensual pleasures. |
無愛欲心， 亦自覺知無愛欲心。 |
Having a mind without craving for sensual pleasures, he is aware of it and knows of himself that he has a mind without craving for sensual pleasures. |
有瞋恚心，便自覺知 有瞋恚心； |
“Having a mind with anger, he is aware of it and knows of himself that he has a mind with anger. |
無瞋恚心，亦自覺知無瞋恚心。 |
Having a mind without anger, he is aware of it and knows of himself that he has a mind without anger. |
有愚癡心，便自覺知有愚癡心； |
“Having a mind with delusion, he is aware of it and knows of himself that he has a mind with delusion. |
無愚癡心， 便自覺知無愚癡心。 |
Having a mind without delusion, he is aware of it and knows of himself that he has a mind without delusion. |
有愛念心，便自覺知 有愛念心； |
“Having a mind with thoughts of craving, he is aware of it and knows of himself that he has a mind with thoughts of craving. |
無愛念心，便自覺知無愛念心。 |
Having a mind without thoughts of craving, he is aware of it and knows of himself that he has a mind without thoughts of craving. |
有受入心，便自覺知有受入心； |
“Having a mind that has reached an attainment, he is aware of it and knows of himself that he has a mind that has reached an attainment. |
無受入心， 便自覺知無受入心。 |
Having a mind that has not reached an attainment, he is aware of it and knows of himself that he has a mind that has not reached an attainment. |
有亂念心，便自覺知 有亂心； |
“Having a mind that is distracted, he is aware of it and knows of himself that he has a mind that is distracted. [569a] |
無亂心，便自覺知無亂心。 |
Having a mind that is not distracted, he is aware of it and knows of himself that he has a mind that is not distracted. |
有散 落心，亦自覺知有散落心； |
“Having a mind that is scattered, he is aware of it and knows of himself that he has a mind that is scattered. |
無散落心，便自 覺知無散落心。 |
Having a mind that is not scattered, he is aware of it and knows of himself that he has a mind that is not scattered. |
有普遍心，便自覺知有普 遍心； |
“Having a mind that is pervasive, he is aware of it and knows of himself that he has a mind that is pervasive. |
無普遍心，便自覺知無普遍心。 |
Having a mind that is not pervasive, he is aware of it and knows of himself that he has a mind that is not pervasive. |
有大 心，便自覺知有大心； |
“Having a mind that is great, he is aware of it and knows of himself that he has a mind that is great. |
無大心，便自覺知無 大心。 |
Having a mind that is not great, he is aware of it and knows of himself that he has a mind that is not great. |
有無量心，便自覺知有無量心； |
“Having a mind that is boundless, he is aware of it and knows of himself that he has a mind that is boundless. |
無無 量心，便自覺知無無量心。 |
Having a mind that is not boundless, he is aware of it and knows of himself that he has a mind that is not boundless. |
有三昧心，便自 覺知有三昧心； |
“Having a mind that is concentrated, he is aware of it and knows of himself that he has a mind that is concentrated. |
無三昧心，便自覺知無三 昧心。 |
Having a mind that is not concentrated, he is aware of it and knows of himself that he has a mind that is not concentrated. |
未解脫心，便自覺知未解脫心； |
“Having a mind that is not liberated, he is aware of it and knows of himself that he has a mind that is not liberated. |
已解脫 心，便自覺知已解脫心。 |
Having a mind that is already liberated, he is aware of it and knows of himself that he has a mind that is already liberated. |
如是，比丘心相觀 意止。 |
“In this way a monk [in regard to the mind] contemplates the characteristics of the mind as a satipaṭṭhāna. |
「觀習法，觀盡法，并觀習盡之法， |
He contemplates their nature of arising, he contemplates their nature of ceasing, and he contemplates conjointly their nature of arising and ceasing. |
思 惟法觀而自娛樂。 |
He gives attention to contemplating their nature, experiencing joy in himself [by removing evil thoughts and being free from worry and sorrow]. |
可知、可見、可思惟、 |
“He is able to know, able to see, able to give attention [instead of] not being able to give attention, |
不可 思惟，無所猗， |
he does not depend on anything and does not give rise to worldly perceptions. |
不起世間想，已不起想， |
Not having given rise to [worldly] perceptions he is not agitated, |
便 無畏怖；已無畏怖，便無餘； |
not being agitated he has no remainder [of grasping], |
已無餘，便涅 槃：生死已盡， |
not having a remainder [of grasping] he [attains] Nirvāṇa, knowing as it really is that ‘birth and death have been extinguished, |
梵行已立，所作已辦，更不復受 有， |
the holy life has been established, what had to be done has been done, there is no more experiencing of [another] existence.’ |
如實知之。 |
“In this way a monk |
如是，比丘內自觀心心意止， |
[in regard to the] mind contemplates his own mind internally as a satipaṭṭhāna, discarding distracted thoughts and [experiencing joy in himself by removing evil thoughts and] being free from worry and sorrow; |
除去亂念，無有憂愁；外觀心， |
he contemplates the mind externally, [discarding distracted thoughts and experiencing joy in himself by removing evil thoughts and being free from worry and sorrow]; |
內外觀心 心意止。 |
and [in regard to the] mind he contemplates the mind internally and externally as a satipaṭṭhāna [discarding distracted thoughts and experiencing joy in himself by removing evil thoughts and being free from worry and sorrow]. |
如是，比丘心心相觀意止。 |
In this way a monk [in regard to the] mind contemplates the characteristics of the mind as a satipaṭṭhāna. |
「云何比 丘法法相觀意止？ |
“How does a monk in regard to dharmas contemplate the characteristics of dharmas as a satipaṭṭhāna? |
於是，比丘 |
Here a monk |
1🐘 修念覺意， |
cultivates the mindfulness awakening factor |
依 觀、依無欲、依滅盡，捨諸惡法。 |
supported by insight, supported by dispassion, and supported by cessation, discarding evil states. |
2💭🕵️ 修法覺意、 |
“He cultivates the [investigation-of-]dharmas awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states]. |
3🏹 修精進覺意、 |
“He cultivates the energy awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states]. |
4😁 修念覺意、 |
“He cultivates the joy awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states].14 |
5🌊 修猗覺意、 |
“He cultivates the tranquillity awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states]. |
6🌄 修三昧 覺意、 |
“He cultivates the concentration awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states]. |
7🛆👁 修護覺意，依觀、 |
“He cultivates the equanimity awakening factor |
依無欲、依滅盡，捨 諸惡法。 |
supported by insight, supported by dispassion, and supported by cessation, discarding evil states. |
如是，比丘法法相觀意止。 |
In this way a monk [in regard to] dharmas contemplates the characteristics of dharmas as a satipaṭṭhāna. |
「復次，比 丘！Fù cì, bǐqiū! |
“Further more, Bhikkhus! |
於愛欲解脫，Wū àiyù jiětuō, |
free from craving for sensual pleasures, |
除惡不-善法，Chú è bùshàn fǎ, |
removing evil (and) un-wholesome dhamma [qualities], |
有覺、有觀，Yǒu jué, yǒu guān, |
with coarse-thinking (and) with subtle-thinking, |
有猗念，Yǒu yī niàn, |
with tranquility (and) mindfulness, |
樂於初禪而自娛樂。Lèwū chū chán ér zì yúlè. |
(he) delights in first Jhāna, and he experiences delight. |
如是，Rúshì, |
In this way, |
比丘 法 Bǐqiū fǎ |
(a) Bhikkhu [in regard to] dhammas, |
法相 fǎxiāng |
(those) dhamma characteristics |
觀意止。 Guān yì zhǐ. |
(he) contemplates (as a) satipaṭṭhāna. |
「復次，比 丘！Fù cì, bǐqiū! |
“Further more, Bhikkhus! |
捨有覺、有觀，Shě yǒu jué, yǒu guān, |
discarding coarse-thinking (and) subtle-thinking, |
內 發歡喜，Nèi fā huānxǐ, |
Internally arousing joy |
專其一意，Zhuān qí yīyì, |
the mind being unified, |
成無覺、無觀，Chéng wú jué, wú guān, |
achieved no coarse-thinking (and) no subtle-thinking, |
念猗 Niàn yī |
mindful (and) tranquil, |
喜安， xǐ'ān, |
(with) joy (and) ease, |
遊二禪而自娛樂。Yóu èr chán ér zì yúlè. |
(he) travels-to second Jhāna and he-himself (experiences) happy pleasure [sukha]. |
如是，Rúshì, |
In this way, |
比丘 法 Bǐqiū fǎ |
(a) Bhikkhu [in regard to] dhammas, |
法相 fǎxiāng |
(those) dhamma characteristics |
觀意止。 Guān yì zhǐ. |
(he) contemplates (as a) satipaṭṭhāna. |
「復次，比 丘！Fù cì, bǐqiū! |
“Further more, Bhikkhus! |
捨於念，Shě wū niàn, |
discarding [joy] mindfully |
修於護，xiū wū hù, |
(he) cultivates equanimity in this respect, |
恒自覺知 身覺樂，héng zìjué zhī shēn jué lè, |
constantly he experiences (and) knows (with his) body the-experience-of pleasure [sukha]. |
諸賢聖所求，zhūxián shèng suǒ qiú, |
as sought after by noble ones, |
護念清淨，hù niàn qīngjìng, |
equanimity (and) mindfulness, (are) pure-(and)-clean, |
行於三 禪。xíng wū sān chán. |
(he) engages in third Jhāna. |
如是，Rúshì, |
In this way, |
比丘 法 Bǐqiū fǎ |
(a) Bhikkhu [in regard to] dhammas, |
法相 fǎxiāng |
(those) dhamma characteristics |
觀意止。 Guān yì zhǐ. |
(he) contemplates (as a) satipaṭṭhāna. |
「復次，比 丘！Fù cì, bǐqiū! |
“Further more, Bhikkhus! |
捨 苦樂心，Shě kǔ lè xīn, |
discarding pain [dukkha] (and) pleasure [sukha] (of) heart/mind, |
無復憂喜，wú fù yōu xǐ, |
without sadness (and) joy, |
無苦無樂，wú kǔ wú lè, |
without pain [dukkha] (and) without pleasure [sukha], |
護念清淨，hù niàn qīngjìng, |
equanimity (and) mindfulness, (are) pure-(and)-clean, |
樂 於四禪。lèwū sì chán. |
(He) delights in fourth Jhāna. |
如是，Rúshì, |
In this way, |
比丘 法 Bǐqiū fǎ |
(a) Bhikkhu [in regard to] dhammas, |
法相 fǎxiāng |
(those) dhamma characteristics |
觀意止。 Guān yì zhǐ. |
(he) contemplates (as a) satipaṭṭhāna. |
彼行習 法，Bǐ xíng xí fǎ, |
“he practices the venue to [its] origination, |
行盡法，Xíng jǐn fǎ, |
he practices the venue to [its] cessation, |
并行習盡之法 Bìngxíng xí jǐn zhī fǎ |
and he practices the venue to both [its] origination and cessation.” |
而自娛樂， ér zì yúlè, |
experiencing joy in himself [by removing evil thoughts and being free from worry and sorrow]. |
便 得法意止 Biàn défǎ yì zhǐ |
He gains the satipaṭṭhāna of dharmas |
而現在前。 ér xiànzài qián. (pari-mukha) |
and keeps it present in front [of himself]. |
可知可見， |
He is able to see, know, |
除去亂想， |
and abandon dispersion. |
無所依猗， |
He is no longer dependent on anything. |
不起世間想； |
He does not give rise to thoughts of the world. |
已不起想， |
Because he does not have worldly thoughts, |
便無 畏怖； |
he is not afraid. |
已無畏怖， |
When there is no fear, |
生死便盡； |
birth and death no longer exist, |
梵行已立， |
and the holy life has been accomplished, |
所作 已辦， |
what needs to be done has been done, |
更不復受有， |
there is no more rebirth, |
如實知之。 |
and everything is known in its true nature. |
諸比丘！ |
“Bhikkus, |
依一 入道眾生得清淨， |
relying on this one way of entering the path, |
遠愁憂， |
living beings are purified, |
無復喜想， |
freed from sorrow and anxiety, |
便 逮智慧， |
their minds no longer subject to agitation, |
得涅槃證。 |
their understanding stable, and they are able to realize nirvāṇa. |
所謂滅五蓋， |
This one way in is the destruction of the Five Hindrances |
修四意 止也。」 |
and practice of the Four Ways of Stopping and Concentrating the Mind.” |
爾時，諸比丘聞佛所說， |
The bhikkhus who heard the Buddha teach thus, |
歡喜奉行。 |
applied themselves joyfully at that time to the practice. |
12.2 （二） |
12.2 (2) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我於是中不見一 法速磨滅者，憎嫉梵行。 |
"Therefore, I don't see any Dharma disappearing quickly, and I hate the holy life. |
是故，諸比丘！當 修行慈忍，身行慈，口行慈，意行慈。 |
Therefore, monks! You should practice kindness and forbearance, act kindness with your body, act with your mouth, and act with kindness. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
12.3 （三） |
12.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現世 時，諸天、人民、魔及魔天、沙門、婆羅門，最尊最 上，無與等者，福田第一，可事可敬。 |
"If a person appears in the world, among the gods, people, demons, demon gods, ascetics, and brahmans, he is the most respected and supreme, and there is no equal. He will be the first in the field of blessings, and he will be worthy of respect. |
云何為 一人？ |
Why is Yun a person? |
所謂多薩阿竭、阿羅呵、三耶三佛。 |
The so-called three Buddhas, Dosa Aja, Aloha, and Sanye. |
是謂 一人出現世時，過諸天、人民、阿須倫、魔及魔 天、沙門、婆羅門上，最尊最上，無與等者，福田 第一，可事可敬。 |
This means that when a person appears in the world, he will pass through all the gods, people, Ashurans, demons, demon gods, ascetics, and Brahmins. |
如是，諸比丘！常當供養 如來。 |
So it is, monks! Always make offerings to the Tathagata. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘 聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
12.4 （四） |
12.4 (4) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「其有瞻視病者，則 為瞻視我已； |
"If he looks at the sick person, then he looks at me; |
有看病者，則為看我已。 |
If I see a doctor, I do it to see myself. |
所 以然者，我今躬欲看視疾病。 |
So, now I want to look at the disease. |
諸比丘！我 不見一人於諸天、世間、沙門、婆羅門施中， 最上無過是施。 |
Monks! I do not see anyone in the heavens or the world, among the ascetics and brahmans, who gives the highest and most faultless charity. |
其行是施，爾乃為施，獲大 果報，得大功德，名稱普至，得甘露法味。 |
If you do this as a gift, you will receive great rewards, great merits, a universal name, and the taste of nectar. |
所 謂如來、至真、等正覺，知施中最上無過是 施。 |
The so-called Tathagata, the Supreme True Enlightenment, and other enlightened beings know that giving is the highest and most faultless way of giving. |
其行是施，爾乃為施，獲大果報，得大功 德。 |
What he does is giving, and you are giving. You will receive great rewards and great merits. |
我今因此因緣而作是說： |
For this reason, I now say: |
『瞻視病者，則 為瞻視我已而無有異，汝等長夜獲大福 祐。』 |
"Looking at the sick is no different than looking at me. You will be blessed with great blessings throughout the night." 』 |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞 佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
12.5 （五） |
12.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「其有歎譽阿練若 者，則為歎譽我已。 |
"Anyone who praises Ah Lian Ruo is a man who praises me. |
所以然者，我今恒自 歎譽阿練若行； |
Therefore, I will always praise Ah Lian Ruoxing; |
其有誹謗阿練若者，則為 誹謗我已。 |
Anyone who slanders Ah Lianruo is slandering me. |
其有歎說乞食，則為歎譽我 已。 |
If someone sighs and talks about begging for food, then he is sighing and praising me. |
所以然者，我恒歎說能乞食者； |
Therefore, I always lament those who can beg for food; |
其有 謗毀乞食，則為毀我已。 |
If someone slanders me and begs for food, I will be slandering myself. |
其有歎說獨坐 者，則為歎說我已。 |
Some people sigh and say that they are sitting alone, and they sigh and say that they are alone. |
所以然者，我恒歎說能 獨坐者； |
Therefore, I always lament that those who can sit alone; |
其有毀獨坐者，則為毀我已。 |
If someone ruins sitting alone, he will ruin himself. |
其有 歎譽一坐一食者，則為歎譽我已。 |
If someone praises me for sitting and eating, then I am praising myself. |
所以然 者，我恒歎譽一坐一食者； |
Therefore, I always praise those who sit and eat only; |
其有毀者，則為 毀我已。 |
Those who destroy it will destroy me. |
若有歎說坐樹下者，則為歎說 我身無異。 |
If someone sighs and says that he is sitting under a tree, he sighs and says, "My body is no different." |
所以然者，我恒歎譽在樹下 者； |
Therefore, I always admire the person under the tree; |
若有毀彼在樹下者，則為毀我已。 |
If anyone destroys the other person under the tree, he is destroying me. |
其 有歎說露坐者，則為歎說我已。 |
If someone sighs and says that he is sitting naked, then he sighs and says, "I am already." |
所以者 何？ |
So what? |
我恒歎說露坐者； |
I always sigh about those who sit in the open; |
其有毀辱露坐者，則 毀辱我已。 |
If someone ruins and humiliates me and sits in front of me, then I will be ruined and humiliated. |
其有歎說空閑處者，則為歎 說我已。 |
If there is a sigh that says there is no space, then it is a sigh that says "I am already." |
所以者何？ |
So what? |
我恒歎說空閑處者； |
I always sigh about those who have free time; |
其有毀辱空閑處者，則為毀辱我已。 |
If there is any free space for insulting and humiliating, then it is insulting and humiliating myself. |
其有 歎說著五納衣者，則為歎說我已。 |
Some of them sigh and say "Wu Nai Yi", then they sigh and say "I have already". |
所以者 何？ |
So what? |
我恒歎說著五納衣者； |
I always sigh about those who wear five clothes; |
其有毀辱著五 納衣者，則為毀辱我已。 |
Anyone who insults and insults those who wear five-colored clothes is insulting and insulting me. |
「其有歎說持三衣 者，則為歎說我已。 |
If there is a person who sighs and says he is holding three robes, then he sighs and says "I am already. |
何以故？ |
Why? |
我恒歎說持三 衣者； |
I always lament that those who hold three robes; |
其有毀辱持三衣者，則為毀辱我已。 |
If someone insults or insults someone who holds the three robes, then it is insulting and insulting me. |
其有歎說在塚間坐者，則為歎說我已。 |
If someone sighs and says he is sitting among the graves, then he sighs and says "I am already." |
何 以故？ |
Why? |
我恒歎說在塜間坐者； |
I always sigh and say that those who sit in the 塜 room; |
其有毀辱在 塚間坐者，則為毀辱我已。 |
Anyone who insults and insults me by sitting among the graves is insulting and insulting me. |
其有歎一食 者，則為歎說我已。 |
If there is a person who sighs about eating, he sighs and says, "I am done." |
何以故？ |
Why? |
我恒歎說一食 者； |
I always sigh about those who eat only one meal; |
其有毀辱一食者，則為毀辱我已。 |
Anyone who insults and insults me is insulting me. |
其 有歎說日正中食者，則為歎說我已。 |
If there is a person who sighs and says that the sun is eclipsing in the middle of the day, then he sighs and says, "I am already." |
何 以故？ |
Why? |
我恒歎說正中食者； |
I always sigh and say that I am the one who eats the right food; |
其有毀辱正 中食者，則為毀辱我已。 |
If someone insults and insults the person who is eating in the middle of the meal, then he is insulting and insulting me. |
「其有歎說諸頭 陀行者，則為歎說我已。 |
"There are those who sigh and say that all the Tutuo practitioners are practicing, then they sigh and say that I have done it. |
所以然者，我恒 歎說諸頭陀行； |
Therefore, I always sigh and talk about the deeds of the sūtras; |
其有毀辱諸頭陀行者，則 為毀辱我已。 |
Anyone who insults or insults other Buddhist practitioners is insulting and insulting me. |
我今教諸比丘！當如大迦葉 所行，無有漏失者。 |
I will teach you monks now! You should do as the great Kassapa did, without any omissions. |
所以然者，迦葉比丘 有此諸行。 |
Therefore, Bhikkhu Kassapa has these behaviors. |
是故，諸比丘！所學常當如大迦 葉。 |
Therefore, monks! What you learn should always be like the great Kasyapa. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
爾時，諸比丘聞佛 所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
12.6 （六） |
12.6 (Saturday) |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，尊者大迦葉 住阿練若，到時乞食，不擇貧富，一處一坐， 終不移易，樹下，露坐，或空閑處，著五納衣， 或持三衣，或在塚間，或時一食，或正中食， 或行頭陀，年高長大。 |
At that time, the Venerable Kassapa lived in Alianruo. When he came to beg for food, he did not choose between rich and poor. He sat in one place and never moved. He sat in the open under a tree, or in an empty place, wearing five robes or holding three robes. , some are among the graves, some are eating once in a while, some are eating in the middle of the day, some are walking as Toutuo, and they grow up in years. |
爾時，尊者大迦葉食後， 便詣一樹下禪定。 |
At that time, after the Venerable Kassapa had eaten, he went to meditate under a tree. |
禪定已，從坐起，整衣 服，往至世尊所。 |
After meditating, I stood up from my seat, straightened my clothes, and went to where the Blessed One was. |
是時，世尊遙見迦葉來，世 尊告曰： |
At that time, the World-Honored One saw Kassapa coming from afar. The World-Honored One said: |
「善來，迦葉！」 |
Come on, Kasyapa! |
時，迦葉便至世尊所，頭面 禮足，在一面坐。 |
At that time, Kassapa went to the Blessed One and sat on one side with his head bowed and his face bowed. |
世尊告曰： |
The World Honored One said: |
「迦葉！汝今年高 長大，志衰朽弊。 |
"Kasyapa! You have grown up this year, but your aspirations have declined. |
汝今可捨乞食，乃至諸頭陀 行，亦可受諸長者請，并受衣裳。」 |
Now you can go out to beg for alms and go to the sūtras, and you can also be invited by the elders and receive clothes. " |
迦葉對曰： |
Kasyapa replied: |
「我今不從如來教。 |
"I will not follow Tathagata's teachings now. |
所以然者，若當如來 不成無上正真道者，我則成辟支佛。 |
Therefore, if the Tathagata fails to achieve the supreme true path, I will become a Pratyekabuddha. |
然彼 辟支佛盡行阿練若，到時乞食，不擇貧富， 一處一坐，終不移易，樹下，露坐，或空閑處， 著五納衣，或持三衣，或在塚間，或時一食， 或正中食，或行頭陀。 |
However, that Pratyekabuddha went on to beg for alms all the time. He did not choose between rich and poor. He sat in one place, never moving. He sat in the open under a tree, or in an empty place, wearing five robes, or holding three robes, or In the tomb, he may eat once in a while, eat in the middle of the day, or walk as a tutu. |
如今不敢捨本所習， 更學餘行。」 |
Now I don’t dare to give up what I have learned and study other things. " |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！迦葉！多所 饒益，度人無量，廣及一切，天、人得度。 |
"How good! How good! Kassapa! It is of great benefit, it saves countless people, it extends to everything, heaven and man can be saved. |
所以 然者，若，迦葉！此頭陀行在世者，我法亦當 久在於世。 |
So if so, Kasyapa! As long as this tutu lives in the world, my Dharma will also remain in the world for a long time. |
設法在世，益增天道，三惡道便 減，亦成須陀洹、斯陀含、阿那含三乘之道， 皆存於世。 |
If you try to live in this world, you will increase the way of heaven, and the three evil ways will be reduced, and you will also become the path of the three vehicles of Sotapanna, Situagami, and Anagami, all of which exist in the world. |
諸比丘！所學皆當如迦葉所 習。 |
Monks! Everything you learn should be as taught by Kassapa. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞 佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
12.7 （七）調達 |
12.7 (7) Tune up |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「利養甚重，令人不 得至無上正真之道。 |
“The benefits are so great that one cannot reach the supreme and true path. |
所以然者，諸比丘！彼 提婆達兜愚人，取彼王子婆羅留支五百釜 食供養。 |
So, monks! That Devada was a fool, and he took five hundred cauldrons of food from the Prince Paraliu as an offering. |
設彼不與者，提婆達兜愚人終不 作此惡； |
If he refuses, the fool Devadatu will never do this evil; |
以婆羅留支王子五百釜食日來供 養，是故提婆達兜起五逆惡，身壞命終，生摩 訶阿鼻地獄中。 |
The prince of the Paralu tribe fed him five hundred cauldrons of food for the day. Therefore, Devada carried out the five evil deeds, and his body broke down and he was reborn in the Maha Abi Hell. |
以此方便，當知利養甚重， 令人不得至無上正真之道。 |
With this convenience, you should know that the benefits are very important, which prevents people from reaching the supreme and true path. |
若未生利養 心不應生，已生當滅之。 |
If the mind of benefit and nourishment has not arisen, it should not arise; if it has arisen, it should be extinguished. |
如是，諸比丘！當 作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
12.8 （八）調達 |
12.8 (8) Tiaoda |
聞如是： |
Heard this: |
一時，佛在羅閱城耆闍崛山中， 與大比丘眾五百人俱。 |
At one time, the Buddha was in the Qijijue Mountain in Luoyue City, together with five hundred great monks. |
爾時，提婆達兜壞亂 眾僧，壞如來足，教阿闍世取父王殺，復 殺羅漢比丘尼，在大眾中而作是說： |
At that time, Devadatu caused chaos among the monks and destroyed the feet of the Tathagata. He taught Ajasayo to kill his father, and then killed the Arhat bhikshuni. He said this in the crowd: |
「何處 有惡？ |
"Where is the evil? |
惡從何生？ |
Where does evil come from? |
誰作此惡當受其報？ |
Who has done this evil and deserves its retribution? |
我亦 不作此惡而受其報。」 |
I will not do this evil and suffer its consequences. " |
爾時，有眾多比丘，入 羅閱城乞食而聞此語。 |
At that time, many bhikkhus came to Luoyue City to beg for food and heard these words. |
提婆達兜愚人在大 眾中而作是說： |
The fool Devadatu said in the crowd: |
「何處有惡？ |
"Where is the evil? |
惡從何生？ |
Where does evil come from? |
誰作 此惡而受其報？」 |
Who commits this evil and deserves its retribution? " |
爾時，眾多比丘食後攝取 衣鉢，以尼師壇著右肩上，便往至世尊 所，頭面禮足，在一面坐。 |
At that time, many bhikkhus took their robes and bowls after eating, put the nun altar on their right shoulders, and then went to where the Blessed One was, bowing their heads, faces, and feet, and sat down on one side. |
爾時，眾多比丘白 世尊曰： |
At that time, many monks came to the Lord and said: |
「提婆達兜愚人在大眾中而作是 說： |
"The fool Devadatu is doing this among the people, saying: |
『云何為惡無殃，作福無報，無有受善惡 之報。』 |
"How can there be no consequences for doing evil, no reward for doing good deeds, and no reward for good or evil?" 』 |
」 |
|
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有惡、有罪，善惡 之行皆有報應。 |
“There is evil, there is sin, and there is retribution for good and evil deeds. |
若彼提婆達兜愚人知有善 惡報者，便當枯竭，愁憂不樂； |
If a fool like Devadatu knows that good and evil will be rewarded, he will be exhausted and unhappy; |
沸血便從面 孔出，以彼提婆達兜不知善惡之報，是故 在大眾中而作是說： |
With boiling blood coming out of his face, Devadatta did not know the retribution of good or evil, so he said this in the crowd: |
『無善惡之報，為惡無 殃，作善無福。』 |
"There is no reward for good or evil, there is no disaster for doing evil, and there is no blessing for doing good." 』 |
」 |
|
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「愚者審自明， 為惡為有福； |
"The fool knows for himself that to do evil is to be blessed; |
我今豫了知， 善惡之報應。 |
I now understand the retribution of good and evil. |
「如是，諸比丘！當遠離惡，為福莫惓。 |
"In this way, bhikkhus, you should stay away from evil, and you will not be afraid of good fortune. |
諸比 丘！當作是學。」 |
Monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜 奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
12.9 （九）皮 |
12.9 (nine) skins |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「受人利養甚重不 易，令人不得至無為之處。 |
"It is very difficult to be benefited by others, and it is difficult for people to do nothing. |
所以然者，利 養之報，斷入人皮，以斷皮，便斷肉； |
Therefore, the rewards of profit and nourishment are cut into human skin, and by cutting off the skin, the flesh is cut off; |
以斷 肉，便斷骨； |
If you break the flesh, you will break the bones; |
以斷骨，便徹髓。 |
By breaking the bones, the marrow will be penetrated. |
諸比丘！當以 此方便，知利養甚重。 |
Monks! You should use this convenience to realize that benefit and nourishment are very important. |
若未生利養心便不 生，已生求令滅之。 |
If the mind has not been nourished by profit, it will not be born. If it is born, it will be destroyed. |
如是，諸比丘！當作是 學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
12.10 （一〇）師利羅 |
12.10 (10) Shrilo |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「受人利養甚為不 易，令人不得至無為之處。 |
"It is very difficult to be benefited by others, and it is difficult to do nothing. |
所以然者，若 彼師利羅比丘不貪利養者，不作爾許無 量殺生，身壞命終，生地獄中。」 |
Therefore, if Bhikkhu Shrilo is not greedy for profit and does not do the countless killings promised by you, his body will be destroyed and he will be reborn in hell. " |
爾時，世尊便說 此偈： |
At that time, the World-Honored One spoke this verse: |
「受人利養重， 壞人清白行； |
"Being nourished by others, evil people behave innocently; |
是故當制心， 莫貪著於味。 |
Therefore, you should control your mind and don’t be greedy for taste. |
師利以得定， 乃至天帝宮； |
Teachers benefit to gain sedation, even to the palace of the Emperor of Heaven; |
便於神通退， 墮於屠殺中。 |
It is convenient for the magical powers to retreat and fall into massacre. |
「諸比丘！當以此方便，知受人利養甚為 不易。 |
"Bhikkhus, you should use this method, knowing that it is not easy to be benefited and supported by others. |
如是，比丘當作是學，未生利養心制 令不生，已生此心求方便令滅。 |
In this way, a bhikkhu should learn this. Before the mind of profit and nourishment has arisen, the mind will not be controlled. If the mind of seeking expediency has arisen, it will be destroyed. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜 奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
增壹阿含經卷第五 |
The fifth volume of the Agama Sutra |
13.1 （一） |
13.1 (1) |
增壹阿含經卷第六 |
The sixth volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「受人利養甚為不 易，令人不得至無為之處。 |
"It is very difficult to be benefited by others, and it is difficult to do nothing. |
所以然者，若 修羅陀比丘不貪利養者，終不於法中， 捨三法衣而作居家。 |
Therefore, if a bhikkhu is not greedy for profit and gain, he will not be in the Dharma and will abandon the three dharma robes to live at home. |
「修羅陀比丘大作阿 練若行； |
"Bhikkhu Shuradha's great work is Lian Ruoxing; |
到時乞食，一處一坐，或正中食，樹下 露坐，樂閑居之處，著五納衣，或持三衣， 或樂塚間，懃身苦行，行此頭陀。 |
When the time comes to beg for food, he may sit in one place, or he may be eating in the middle of the day, or he may sit under a tree in the open, and he may live in a leisurely place, wearing five robes, or holding three robes, or he may be among the tombs, doing asceticism diligently, and performing this tutu. |
「是時，修 羅陀比丘常受蒲呼國王供養，以百味之 食，日來給與。 |
"At that time, Bhikkhu Shuradha always received alms from King Puhu and gave him food of various kinds every day. |
爾時，彼比丘意染此食，漸捨 阿練若行： |
At that time, the bhikkhu became obsessed with this food and gradually gave it up. Ah Lian Ruoxing said: |
到時乞食，一處一坐，正中食，樹 下露坐，閑居之處，著五納衣，或持三衣，或 樂塚間，懃身苦體。 |
When the time comes to beg for food, he sits in one place, eating in the middle of the day, sitting under a tree with the sun exposed, living in a leisurely place, wearing five robes, or holding three robes, or in the middle of the tomb, doing hard work. |
盡捨此已，去三法衣，還 為白衣，屠牛殺生，不可稱計，身壞命終，生 地獄中。 |
After giving up all this, taking off the three Dharma robes and returning to white robes, slaughtering cows and killing animals, it is impossible to calculate, the body will be destroyed and life will end, and you will be reborn in hell. |
諸比丘！以此方便，知利養甚重， 令人不得至無上正真之道。 |
Monks! Using this convenience, one realizes that benefits are very important and prevents people from reaching the supreme and true path. |
若未生利養， 制令不生，已生，求方便使滅。 |
If benefit and nourishment have not arisen, the order will not arise. If it has arisen, seek expediency to destroy it. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜 奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
13.2 （二） |
13.2 (2) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當滅一法，我證 汝等成果神通，諸漏得盡。 |
"When one dharma is destroyed, I will prove to you that you will achieve supernatural powers and all outflows will be eliminated. |
云何為一法？ |
What is a method? |
所 謂味欲。 |
The so-called taste. |
是故，諸比丘！當滅此味欲，我證汝 等成神通果，諸漏得盡。」 |
Therefore, monks! When this desire for taste is eliminated, I will prove that you will achieve the fruit of supernatural powers and all outflows will be eliminated. " |
爾時，世尊便說此 偈： |
At that time, the World-Honored One spoke this verse: |
「眾生著此味， 死墮惡趣中； |
"Sentient beings who have this taste will die and fall into the lower realms; |
今當捨此欲， 便成阿羅漢。 |
If you give up these desires now, you will become an Arhat. |
「是故，諸比丘！常當捨此味著之想。 |
"Therefore, bhikkhus, you should always give up this thought of taste. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
13.3 （三）竹膊 |
13.3 (3) Bamboo shoulder |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，於舍衛城內，有一長者，適喪一子， 甚愛敬念，未曾能捨。 |
At that time, in the city of Savatthi, there was an elder who had lost a son. He loved and respected him so much that he could not leave him behind. |
彼見子死，便生狂惑， 周旋往來，不停一處。 |
When he saw his son dead, he became mad and confused, going back and forth without stopping in one place. |
若見人時，便作是語： |
If you see someone, say this: |
「頗有見我兒乎？」 |
"Have you met my son quite a bit?" |
爾時，彼人漸漸往至祇洹 精舍，到世尊所，在一面住。 |
At that time, that person gradually went to the Jihuan Jingshe and stayed with the Blessed One. |
爾時，彼人白世 尊曰： |
At that time, the man Bai Shizun said: |
「瞿曇沙門！頗見我兒乎？」 |
Qutan Samana! Have you seen my son? |
世尊告長者 曰： |
The World Honored One told the elder: |
「何故顏貌不悅，諸根錯亂？」 |
Why is my appearance unhappy and my faculties confused? |
爾時，長者報瞿 曇曰： |
At that time, the elder reported to Qu Tan and said: |
「焉得不爾。 |
"It's hard not to do that. |
所以然者，我今唯有一 子，捨我無常。 |
Therefore, I only have one son now, and I am impermanent. |
甚愛敬念，未曾離目前； |
I love and respect you so much that I never leave you now; |
哀愍 彼子，故令我生狂。 |
I feel sorry for him, because he makes me crazy. |
我今問沙門，見我兒 耶？」 |
Now I ask the Samana, shall I see my son? " |
世尊告曰： |
The World Honored One said: |
「如是，長者！如汝所問，生、老、病、 死，世之常法； |
"So, sir! As you asked, birth, old age, illness, and death are the normal laws of the world; |
恩愛離苦、怨憎會苦，子捨汝 無常，豈得不念乎。」 |
The separation of love is painful, the meeting of resentment and hatred is painful, my dear son, you are impermanent, how can you not think about it. " |
爾時，彼人聞世尊所說， 不入其懷，便捨而退去。 |
At that time, when that person heard what the World-Honored One said, he did not want to fall into his arms, so he gave up and retreated. |
前行見人，復作是 語： |
When you go forward to meet people, you repeat these words: |
「沙門瞿曇說言曰： |
"The recluse Qutan said: |
『恩愛分別，便有快樂。』 |
"There is happiness when there is love and separation." 』 |
如沙門所說，為審爾不？」 |
As the Samanathea said, is it for you to judge? " |
前人對曰： |
The predecessors said: |
「恩愛別 離，有何樂哉？」 |
What joy is there in separation from love? |
當於爾時，去舍衛城不遠，有 眾多人而共博戲。 |
At that time, not far from Savatthi City, there were many people playing together. |
爾時，彼人便作是念： |
At that time, that person thought as follows: |
「此諸 男子聰明智慧，無事不知，我今當以此義 問彼諸人。」 |
These men are smart and wise, and they know everything. I will now ask them about this. |
爾時，即詣博戲所，問眾人曰： |
At that time, he went to the Bo Theater and asked everyone: |
「沙 門瞿曇向我說曰： |
"The Samana Kutan said to me: |
『恩愛別離苦、怨憎會苦， 此者快樂。』 |
"The separation of love and affection is painful, the meeting of resentment and hatred is painful, but this one is happy." 』 |
諸人等今於意云何？」 |
What do you think you are thinking now? " |
是時，諸博戲 者報斯人曰： |
At that time, all the players reported to this man: |
「恩愛別離，有何樂哉？ |
"What joy is there in separation from love? |
言快樂 者，此義不然。」 |
Speaking of happiness, this does not mean the same thing. " |
是時，彼人便作是念： |
At that time, that person thought as follows: |
「審如來 言終不虛妄。 |
"The words of the Judge Tathagata are not false in the end. |
云何恩愛別離，當有樂耶？ |
Why should there be joy after parting in love? |
此 義不然。」 |
This is not true. " |
爾時，彼人入舍衛城，至宮門外稱： |
At that time, the man entered the acropolis and went to the palace gate and said: |
「沙門瞿曇而作是教： |
"The ascetic Kutan taught this: |
『恩愛別離、怨憎之會，此 者快樂。』 |
"The parting of love and separation, the meeting of hatred and resentment, this is happiness." 』 |
」爾時，舍衛城及中宮內，普傳此語，靡 不周遍。 |
"At that time, this saying was widely spread in Savatthi City and the central palace, and it spread everywhere. |
當於爾時，大王波斯匿及摩利夫 人，共在高樓之上相娛樂戲。 |
At that time, the great king Pasana and his wife Mauli were entertaining each other on a high building. |
爾時，王波斯匿 告摩利夫人曰： |
At that time, King Posni said to Mrs. Mori: |
「沙門瞿曇審有斯語： |
"The ascetic monk Qu Tanshen said: |
『恩愛 離別、怨憎之會，此皆快樂。』 |
"Love, separation, meeting of resentment and hatred, these are all joys." 』 |
」 |
|
夫人報曰： |
The lady reported: |
「吾不 從如來聞此言教，設當如來有此教者，事 亦不虛。」 |
I did not hear this teaching from the Tathagata. If the Tathagata had this teaching, it would be true. |
王波斯匿告曰： |
Wang Bosi concealed his complaint and said: |
「猶如師教弟子： |
"Like a teacher teaching his disciples: |
『為 是、捨是。』 |
"For what is, give up what is." 』 |
弟子報言： |
Disciple report: |
『如是，大師！』汝今摩利亦 復如是，彼瞿曇沙門雖作是說，汝應作是 言： |
"Indeed, Master!" ’ The same is true for you now, Mauli. Even though that Kutan Samana said this, you should say this: |
『如是不異，無有虛妄。』 |
"This is the same and there is no falsehood." 』 |
然卿速去，不須在 吾前立。」 |
However, please go quickly. There is no need to stand in front of me. " |
爾時，摩利夫人語竹膊婆羅門曰： |
At that time, Mrs. Mari spoke to the Bamboo-armed Brahmin and said: |
「汝今往詣祇洹精舍，到如來所，持我名字， 跪如來足，復以此義具白世尊云： |
"Now you go to the Tathagata's monastery, to the Tathagata's place, take my name, kneel at the Tathagata's feet, and with this meaning, the World Honored One says: |
『舍衛城 內及中宮人有此言論，沙門瞿曇言恩愛別 離、怨憎合會，此皆快樂。 |
"The people in Savatthi City and in the middle palace said this. The ascetic Qutan said that separation of love and separation and reunion of hatred and hatred are all happy. |
不審世尊有此教 耶？』 |
Does the Lord Bujuan have this teaching? 』 |
若世尊所有說者，汝善承受，還向我說。」 |
If the World-Honored One can speak to you, you can accept it well and still speak to me. " |
是時，竹膊婆羅門受夫人教勅，尋往至祇 洹精舍。 |
At that time, the Bamboo Brahmin received instructions from his wife and went to find the Jiguan Jingshe. |
到世尊所，共相問訊。 |
Go to the World Honored One's place and ask questions together. |
共相問訊已， 在一面坐。 |
After asking each other, we sat together. |
時，彼梵志白世尊曰： |
At that time, Brahma said to the World-Honored One: |
「摩利夫人 禮世尊足，問訊如來興居輕利，遊步康強 乎？ |
Mrs. Mori, please pay homage to the World Honored One and inquire about the Tathagata. Is it easy and profitable for you to live happily and prosper while walking around? |
訓化盲冥，得無勞耶？」 |
Is it a waste of time to educate the blind? " |
復作是語： |
The repetition is: |
「此舍衛 城內普傳此言： |
"This saying is widely spread in the city of Savatthi: |
『沙門瞿曇而作是教： |
"The ascetic Qutan taught this: |
「恩愛別 離、怨憎之會，此樂快哉！」』不審世尊有是言 教耶？」 |
How joyful is the parting of love and the meeting of resentment and hatred!" Does the World-Honored One have such teachings? |
爾時，世尊告竹膊婆羅門曰： |
At that time, the World-Honored One told the Bamboo-armed Brahmin: |
「於此舍 衛城內，有一長者喪失一子，彼念此子，狂 惑失性，東西馳走，見人便問： |
"In the city guard of this place, there was an elder who had lost a son. Thinking of his son, he became mad and confused, and ran away from east to west. When he saw people, he asked: |
『誰見我子？』 |
"Who sees my son?" 』 |
然， 婆羅門！恩愛別離苦、怨憎會苦，此皆無有歡 樂。 |
Yes, Brahman! Parting from love is painful, meeting hatred and resentment is painful, there is no joy in these. |
昔日此舍衛城中，復有一老母無常，亦 復狂惑不識東西； |
In the past, there was once again an old mother in this city of Savatthi who was impermanent. She was also mad and confused and did not know anything; |
復有一老父無常； |
Another old father is impermanent; |
亦復 有兄弟姊妹皆悉無常。 |
Also, all brothers and sisters know impermanence. |
彼見此無常之變， 生狂失性不識東西。 |
Seeing this impermanent change, he went mad and lost his nature and did not know anything. |
婆羅門！昔日此舍衛 城中有一人，新迎婦，端正無雙。 |
Brahman! In the past, there was a man in this city of Savatthi, a newly married woman, who was of unrivaled elegance. |
爾時，彼人 未經幾時，便自貧窮。 |
At that time, that person soon became poor. |
時，彼婦父母見此 人貧，便生此念： |
At that time, when the woman's parents saw that this man was poor, they thought: |
『吾當奪女更嫁與餘人。』 |
"I shall take away my daughter and marry him to someone else." 』 |
彼人竊聞婦家父母欲奪吾婦，更嫁與餘 家。 |
That person secretly heard that my wife's parents wanted to take my wife away, so she married her into the Yu family. |
爾時，彼人衣裏帶利刀，便往至婦家，當 於爾時，彼婦在牆外紡作。 |
At that time, the man carried a sharp knife in his clothes and went to his wife's house. At that time, the woman was spinning outside the wall. |
是時，彼人往至 婦父母家問 曰 ： |
At that time, the man went to the house of my wife's parents and asked: |
『我婦今為所在？』 |
"Where is my wife now?" 』 |
婦母報言： |
Mother's report: |
『卿 婦在牆外陰中紡作。』 |
"Your wife is spinning in the vagina outside the wall. 』 |
爾時，彼人便往至婦 所。 |
At that time, the man went to the woman's house. |
到已，問婦曰： |
When he arrived, he asked his wife: |
『云卿父母欲奪汝更餘嫁 耶？』 |
"Yunqing's parents want to take your Gengyu to marry you?" 』 |
婦報言： |
The woman reported: |
『信有此語，然我不樂聞此言 耶。』 |
"I believe this is said, but I don't like hearing it." 』 |
爾時，彼人即拔利劍，取婦刺殺，復取利 劍，自刺其腹，並復作是語： |
At that moment, the man drew his sharp sword, took out the woman and stabbed her to death, then took out the sharp sword again, stabbed her in the abdomen, and repeated these words: |
『我二人俱取 死。』 |
"Both of us will die." 』 |
婆羅門！當以此方便，知恩愛別離、怨憎 會苦，此皆愁憂，實不可言。」 |
Brahman! You should use this method to understand the pain of separation from love and resentment. These are all sorrowful and unspeakable. " |
爾時，竹膊婆羅 門白世尊曰： |
At that time, Drumbo Brahmin came to the World Honored One and said: |
「如是。 |
"That's right. |
世尊！有此諸惱，實苦不 樂。 |
World Honored One! With all these troubles, it is really painful and unhappy. |
所以然者，昔我有一子，捨我無常。 |
Therefore, I once had a son, but I was impermanent. |
晝夜 追憶，不離心懷。 |
Recalling it day and night, never leaving my heart. |
時我念兒，心意狂惑，馳走 東西，見人便問： |
At that time, I was thinking about my son, my mind was crazy and confused, I was running around, and I asked people when I saw them: |
『誰見我兒？』 |
"Who sees my son?" 』 |
沙門瞿曇今所 說者，誠如所言。 |
What the ascetic Qutan said is true. |
國事煩多，欲還所止。」 |
There are many troubles in the affairs of the country, and there is no need to stop what you want. " |
世尊 告曰： |
The World Honored One said: |
「今正是時。」 |
Today is the right time. |
竹膊婆羅門即從坐起，遶 佛三匝而去。 |
The bamboo-armed Brahmin immediately stood up from his seat and walked around the Buddha three times. |
往來至摩利夫人所，以此因 緣具白夫人。 |
He went back and forth to Mrs. Mori's house, and this was the reason why he met Mrs. Bai. |
時，摩利夫人復至波斯匿王 所，到已，白大王曰： |
At that time, Mrs. Mori returned to King Pasenadi's house. When she arrived, she said to the king: |
「今欲有所問，唯願大王 事事見報！云何，大王！為念琉璃王子不？」 |
I would like to ask something now, but I only hope that everything will be repaid, your Majesty! What do you mean, Your Majesty! Do you miss Prince Liuli? |
王報言： |
Wang reported: |
「甚念！愛愍不去心首。」 |
I miss you so much! I can't let my sorrow go out of my heart. |
夫人問曰： |
The lady asked: |
「若 當王子有遷變者，大王！為有憂也？」 |
If there is a change in the prince's life, Your Majesty, why are you worried? |
王復 報言： |
Wang Fu reported: |
「如是，夫人！如汝所言。」 |
Yes, madam! As you said. |
夫人問曰： |
The lady asked: |
「大 王當知，恩愛別離，皆興愁想。 |
"Your Majesty, you should know that parting from a loved one brings joy and sorrow. |
云何，大王！為 念伊羅王子乎？」 |
What's wrong, Your Majesty! In memory of Prince Iroh? " |
王報言： |
Wang reported: |
「我甚愛敬。」 |
I love you very much. |
夫人 問曰： |
The lady asked: |
「大王！若當王子有遷變者，有愁憂耶？」 |
Your Majesty! If the prince changes, will he be worried? |
王報言： |
Wang reported: |
「甚有愁憂。」 |
Very sad. |
夫人報言： |
Madam reported: |
「當以此方便 知，恩愛別離，無有歡樂。 |
"You should know with this expedient that there is no joy in separation from love. |
云何，大王！念薩羅 陀剎利種不？」 |
What's wrong, Your Majesty! Is Nian Saro a kind of Takshali? " |
王報言： |
Wang reported: |
「甚愛敬念。」 |
I love and respect you very much. |
夫人言： |
The lady said: |
「云 何，大王！若使薩羅陀夫人有變易者，大王 為有憂耶？」 |
What are you talking about, Your Majesty! If Mrs. Sarada changes, will Your Majesty be worried? |
王報言： |
Wang reported: |
「吾有愁憂。」 |
I am worried. |
夫人言： |
The lady said: |
「大王！ 當知恩愛別離，此皆是苦。」 |
Your Majesty! You should know that separation from love is suffering. |
夫人言： |
The lady said: |
「王念我 不？」 |
Does the king miss me? |
王言： |
Wang Yan: |
「我愛念汝。」 |
I love you. |
夫人言： |
The lady said: |
「設當我身有變 易者，大王有愁憂乎？」 |
Suppose there is a change in my body, will your Majesty be worried? |
王言： |
Wang Yan: |
「設汝身有變 易，便有愁憂。」 |
Suppose something changes in your body, you will have sorrow. |
「大王！當以此方便知，恩愛 別離、怨憎合會，無歡樂心。」 |
Your Majesty, you should know from this skill that there is no joy in the separation of love and the reunion of hatred and hatred. |
夫人言： |
The lady said: |
「云何，大王！ 念迦尸、拘薩羅人民乎？」 |
What are you talking about, great king? Are the people of Nyankashi and Kosala? |
王言： |
Wang Yan: |
「我甚愛念迦 尸、拘薩羅人民。」 |
I love the people of Nyangasi and Kosala very much. |
夫人言： |
The lady said: |
「迦尸、拘薩羅人民設 當變易者，大王有愁憂乎？」 |
The people of Kashi and Kosala are planning to change. Is your Majesty worried? |
王言： |
Wang Yan: |
「迦尸、拘薩 羅人民當有變易者，我命不存，況言愁憂 乎？ |
The people of Kashi and Kosala should change. If my life is not saved, how can I be sad? |
所以然者，我因迦尸、拘薩羅國人民力， 當得自存。 |
Therefore, because of the strength of the people of Kasi and Kosala, I should be able to survive on my own. |
以此方便，知命尚不存，何況不 生愁憂乎？」 |
With this convenience, knowing that life is not yet alive, how much less will there be no sorrow and sorrow? " |
夫人言： |
The lady said: |
「以此知之，恩愛別離，皆 有此苦，無有歡樂。」 |
From this we know that parting from love and affection causes suffering and no joy. |
爾時，王波斯匿右膝著 地，叉手合掌而向世尊！作是說： |
At that time, King Bohni kneeled down on the ground with his right knee, crossed his hands and clasped his palms and faced the Blessed One! Zuozhi said: |
「甚奇！甚奇！ 彼世尊而說此法。 |
"It's amazing! It's amazing! That World-Honored One spoke this Dharma. |
若當彼沙門瞿曇來者， 爾乃可得共言論。」 |
If the ascetic Kutan comes, you will be able to share your opinions. " |
復語夫人： |
Mrs. Fuyu: |
「自今以後， 當更看汝勝於常日，所著服飾與吾無異。」 |
From now on, I will look at you as more beautiful than usual, and the clothes you wear are no different from mine. |
爾時，世尊聞摩利夫人與大王立此論本， 告諸比丘： |
At that time, the World-Honored One heard that Mrs. Mauli and the Great King had prepared this treatise, and told the bhikkhus: |
「摩利夫人甚大聰明，設當王波斯 匿問我此語者，我亦當以此義向彼王 說之，如夫人向王所說而無有異。」 |
Mrs. Mori is very wise. If King Persia asks me this question in secret, I will also tell him the same meaning as what I said to the king. |
又告 諸比丘： |
He also told the monks: |
「我聲聞中第一得證優婆斯，篤信牢 固，所謂摩利夫人是。」 |
I am the first among the sravakas to attain upasana, and I have firm faith. The so-called Mrs. Mori is. |
爾時，諸比丘聞佛所說， 歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
13.4 （四） |
13.4 (4) |
聞如是： |
Heard this: |
一時，佛在拔祇國尸牧摩羅山 鬼林鹿園中。 |
At one time, the Buddha was in the Deer Park in the Ghost Forest on the Shimumoluo Mountain in the country of Bazhi. |
爾時，那憂羅公長者往至世 尊所，頭面禮足，在一面坐。 |
At that time, the elder Lord Sulla went to where the World Honored One was, bowed his head, faced his feet, and sat on one side. |
須臾，退坐白世 尊曰： |
After a moment, he sat down and said to the World-Honored One: |
「我今年朽，加復抱病，多諸憂惱，唯願 世尊隨時教訓，使眾生類長夜獲安隱。」 |
As I die this year, I will become more sick and have many worries. I only hope that the World Honored One can teach me at any time so that all sentient beings can have peace and tranquility for a long time. |
爾 時，世尊告長者曰： |
At that time, the World Honored One told the elder: |
「如汝所言，身多畏痛，何 可恃怙？ |
"As you said, if your body is in pain, how can you rely on your parents? |
但以薄皮而覆其上。 |
But cover it with a thin skin. |
長者當知，其 有依憑此身者，正可須臾之樂； |
Elders should know that those who rely on this body will be happy for a moment; |
此是愚心， 非智慧者所貴。 |
This is a foolish mind, not worthy of the wise. |
是故，長者！雖心有病，令 心無病。 |
That’s why, elder! Although the heart is sick, make the heart not sick. |
如是，長者！當作是學。」 |
If so, elder! Think of it as learning. " |
爾時，長者聞 說斯言，從坐起，禮世尊足，便退而去。 |
At that time, when the elder heard these words, he stood up from his seat, bowed to the feet of the World Honored One, and then retreated. |
爾 時，長者復作是念： |
At that time, the elder thought again: |
「我今可往至尊者舍利弗 所問斯義。 |
"I can now go to the Supreme Sariputta to inquire about this meaning. |
舍利弗去彼不遠，在樹下坐。」 |
Shariputra went not far from there and sat under a tree. " |
是時，那優羅公往至舍利弗所，頭面禮足，在 一面坐。 |
At that time, Lord Uraga went to the place where Shariputra was located, bowed his head, faced his feet, and sat on one side. |
是時，舍利弗問長者： |
At that time, Shariputra asked the elder: |
「顏貌和悅，諸 根寂靜，必有所因。 |
"There must be a reason for your appearance to be pleasant and your faculties to be peaceful. |
長者！故當從佛聞法耶？」 |
Senior citizens! So we should listen to the Dharma from the Buddha? " |
時，長者白舍利弗言： |
At that time, the elder said to Shariputra: |
「云何，尊者舍利弗！顏貌 焉得不和悅乎？ |
"Why, Venerable Shariputra! How can you not be pleasant in appearance? |
所以然者，向者世尊以 甘露之法，溉灌胸懷。」 |
Therefore, I ask the Lord to use the nectar of the Dharma to irrigate my mind. " |
舍利弗言： |
Shariputra said: |
「云何，長者！ 以甘露之法，溉灌胸懷？」 |
What do you mean, sir! Irrigating your mind with the method of nectar? |
長者報言： |
Report from the elders: |
「於是， 舍利弗！我至世尊所，頭面禮足，在一面坐。 |
"Then, Shariputra, I went to the place where the World-Honored One was, and sat on one side with my head bowed and my face bowed. |
爾時，我白世尊曰： |
At that time, I said to the World-Honored One: |
『年朽長大，恒抱疾病，多 諸苦痛，不可稱計，唯願世尊分別此身， 普使眾生，獲此安隱！』爾時，世尊便告我言： |
"As we age and grow older, we are constantly suffering from diseases and sufferings that are incalculable. I only wish that the World Honored One could distinguish this body and enable all living beings to find this peace and tranquility!" ’ At that time, the World-Honored One told me: |
『如是，長者！此身多諸衰苦，但以薄皮而 覆其上。 |
"That's right, elder!" This body has many sufferings of decay, but it is covered with a thin skin. |
長者當知，其有恃怙此身者，正可 有斯須之樂，不知長夜受苦無量。 |
Elders should know that those who rely on the body of their parents can enjoy such happiness without knowing that they will suffer immeasurably for a long night. |
是故，長 者！此身雖有患，當使心無患。 |
That’s why, sir! Although this body is in trouble, you should keep your mind free of trouble. |
如是，長 者！當作是學。』 |
If so, sir! Think of it as learning. 』 |
世尊以此甘露之法，而見溉 灌。」 |
The World Honored One uses this method of nectar to irrigate. " |
舍利弗言： |
Shariputra said: |
「云何，長者！更不重問如來此 義乎？ |
What do you mean, sir! Let alone ask the Tathagata what is the meaning of this? |
云何身有患心無患。 |
There is nothing wrong with the body and mind. |
云何身有病 心無病？」 |
Why is it that the body is sick but the mind is not sick? " |
長者白舍利弗言： |
The elder said to Shariputra: |
「實無此辯重問 世尊，身有患心有患，身有患心無患。 |
"There is really no such argument. I would like to ask again. World Honored One, when there is trouble in the body, there is trouble in the mind. When there is trouble in the body, there is trouble in the mind. |
尊者 舍利弗必有此辯，願具分別。」 |
Venerable Sariputra must have this argument and wish to distinguish. " |
舍利弗言： |
Shariputra said: |
「諦 聽！諦聽！善思念之，吾當與汝廣演其義。」 |
Listen carefully! Listen carefully! Remember it carefully, and I will explain its meaning to you. |
對 曰： |
To say: |
「如是。 |
"That's right. |
舍利弗！」從彼受教。 |
Shariputra! ” Learned from him. |
舍利弗告長 者曰： |
Shariputra told the elder: |
「於是，長者！凡夫之人不見聖人，不 受聖教，不順其訓； |
"So, sir! Ordinary people do not see saints, do not accept holy teachings, and do not obey their instructions; |
亦不見善知識，不與 善知識從事。 |
He also does not see good teachers and does not interact with good teachers. |
彼計色為我，色是我所，我是 色所； |
He thinks that form is for me, form is for me, and I am the place for form; |
色中有我，我中有色，彼色、我色合會 一處，彼色、我色以集一處，色便敗壞，遷移 不停，於中復起愁憂苦惱。 |
There is a self in the form, and there is a form in the self. If the other color and my color come together in one place, if the other color and my color come together in one place, the color will be corrupted, and it will keep moving, and sorrow and distress will arise in it. |
痛、想、行、識，皆觀 我有識，識中有我，我中有識，彼識、我識合 會一處。 |
Pain, thought, action, and consciousness all observe that I have consciousness, that there is self in consciousness, that there is consciousness in me, and that consciousness and self-consciousness meet in one place. |
彼識、我識以會一處，識便敗壞，遷 移不停，於中復起愁憂苦惱。 |
As soon as the consciousness and self-consciousness meet in one place, the consciousness becomes corrupted and moves around, causing sorrow and distress in it. |
如是，長者！ 身亦有患，心亦有患。」 |
If so, elder! The body is also in trouble, and the mind is also in trouble. " |
長者問舍利弗曰： |
The elder asked Shariputra: |
「云 何身有患、心無患耶？」 |
Why is it that your body is in trouble but your mind is not in trouble? |
舍利弗言： |
Shariputra said: |
「於是，長者！ 賢聖弟子承事聖賢，修行禁法，與善知識 從事，親近善知識。 |
"So, elder! The disciples of the sages serve the sages, practice the forbidden dharma, engage with the good teachers, and get close to the good teachers. |
彼亦不觀我有色； |
He also doesn’t see me as having color; |
不 見色中有我，我中有色； |
I don’t see that there is me in the form, and there is form in the self; |
不見色是我所，我 是色所。 |
I don't see form, I am the object of form. |
彼色遷轉不住，彼色以移易，不 生愁憂、苦惱、憂色之患。 |
The color cannot be transferred, the color can be easily moved, and there will be no worries, anguish, or worries about the color. |
亦復不見痛、想、行、 識，不見識中有我，我中有識； |
I no longer see pain, thoughts, actions, or consciousness; I don’t see that there is a self in the consciousness, and there is consciousness in the self; |
亦不見識我 所，亦不見我所識。 |
They don’t see what I am, and they don’t see what I know. |
彼識、我識以會一處，識 便敗壞，於中不起愁憂、苦惱。 |
If the consciousness and self-consciousness meet in one place, the consciousness will be corrupted, and there will be no sorrow or suffering in it. |
如是，長者！ 身有患而心無患。 |
If so, elder! The body is in trouble but the mind is not in trouble. |
是故，長者！當作是習， 遺身去心，亦無染著。 |
That’s why, elder! Take it as a habit, leave your body and mind behind, and become free from contamination. |
長者！當作是學。」 |
Senior citizens! Think of it as learning. " |
爾 時，那憂羅公聞舍利弗所說，歡喜奉行。 |
At that time, when Duke Nakara heard what Sariputta said, he followed it joyfully. |
13.5 （五）孫陀利 |
13.5 (5) Sundari |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊與數千萬眾，前後圍遶而為說 法。 |
At that time, the World Honored One and tens of millions of people surrounded him in front and behind and preached the Dharma. |
爾時，江側婆羅門身負重擔，便至世尊 所。 |
At that time, a Brahmin on the riverside, carrying a heavy burden, came to the presence of the Blessed One. |
到已捨擔，一面在世尊所，默然而住。 |
When he had given up his burden, he stayed silently in the presence of the Blessed One. |
爾時， 彼婆羅門作是思惟： |
At that time, the Brahmin thought: |
「今日沙門瞿曇與數 千萬眾，前後圍遶而為說法。 |
"Today, the ascetic Qutan and tens of millions of people are surrounding him and preaching the Dharma. |
我今清淨，與沙 門瞿曇等無有異。 |
I am now pure, no different from the ascetics Qutan and others. |
所以然者，沙門瞿曇食 好粳糧，種種餚饌，今我食菓蓏以自濟命。」 |
Therefore, the ascetic Qu Tan likes to eat japonica grains and all kinds of delicacies. Now I eat fruits and vegetables to support myself. " |
爾時，世尊以知婆羅門心中所念，告諸比 丘： |
At that time, the World-Honored One, knowing what was in the mind of the Brahmin, told the bhikkhus: |
「其有眾生以二十一結染著心者，當 觀彼人必墮惡趣，不生善處。 |
"If there are living beings whose minds are contaminated by the twenty-one fetters, you should consider that they will fall into the lower realms and will not be born in a good place. |
云何為二十 一結？ |
Why is the twenty-one knot? |
瞋心結、恚害心結、睡眠心結、調戲心 結、疑是心結、怒為心結、忌為心結、惱為心結、 疾為心結、憎為心結、無慚心結、無愧心結、幻 為心結、姦為心結、偽為心結、諍為心結、憍為 心結、慢為心結，妬為心結、增上慢為心結、 貪為心結，諸比丘！若有人有此二十一結染 著心者，當觀其人必墮惡趣，不生善處。 |
The knot of hatred, the knot of hatred, the knot of sleep, the knot of teasing, the knot of suspicion, the knot of anger, the knot of jealousy, the knot of annoyance, the knot of sickness, the knot of hatred, and the knot of no shame knot, guilt-free knot, illusion knot, adultery knot, hypocrisy knot, criticism knot, shame knot, arrogance knot, jealousy knot, increasing arrogance as knot, greed as knot Heart knot, monks! If someone has these twenty-one fetters attached to his mind, he will definitely fall into a lower realm and will not be born in a good place. |
猶 如白 ［疊＊毛］ 新衣，久久朽故，多諸塵垢，意欲染 成其色，青、黃、赤、黑終不得成。 |
Just like a new white garment, it has decayed over time and is filled with dust and dirt. If you try to dye it into its color, blue, yellow, red, or black will never come out. |
何以故？ |
Why? |
以有 塵垢故。 |
Because there is dirt. |
如是，比丘！若有人以此二十一 結染著心者，當觀其人必墮惡趣，不生 善處。 |
So, bhikkhu! If someone's mind is stained by these twenty-one knots, it should be noted that he will fall into the lower realms and will not be able to achieve good destinies. |
「設復有人無此二十一結染著心者， 當知斯人必生天上，不墮地獄中。 |
"Suppose there is someone who does not have these twenty-one fetters in his mind, you should know that this person will be born in heaven and will not fall into hell. |
猶如新 淨白 ［疊＊毛］ ，隨意欲作何色，青、黃、赤、黑，必成其 色，終不敗壞。 |
Just like a new pure white [pile * hair], you can make it any color you want, green, yellow, red, black, it will definitely become its color, and it will not be ruined. |
所以然者，以其淨故。 |
This is so because of its purity. |
此亦 如是，其有無此二十一結染著心者，當觀 其人必生天上，不墮惡趣。 |
This is also the case. If you have or have not had these twenty-one fetters in your mind, you should observe that the person will be reborn in heaven and will not fall into the lower realms. |
「若彼賢聖弟子 起瞋恚心結，觀已，便能息之。 |
"If that sage disciple has a knot of anger or hatred in his mind, he will be able to calm it down by observing it. |
起恚害心結、 起睡眠心結、起調戲心結、起疑心結、起怒 心結、起忌心結、起惱心結、起疾心結、起 憎心結、起無慚心結、起無愧心結、起幻心 結、起姦心結、起偽心結、起諍心結、起憍心 結、起慢心結、起妬心結、起增上慢心結、起 貪心結。 |
The knot of hatred, the knot of sleep, the knot of teasing, the knot of suspicion, the knot of anger, the knot of jealousy, the knot of annoyance, the knot of ill health, the knot of hatred, the knot of lack of shame , arise the knot of guilt, arise the knot of illusion, arise the knot of treachery, arise the knot of falsehood, arise the knot of hostility, arise the knot of jealousy, arise the knot of arrogance, arise the knot of jealousy, arise the knot of arrogance, arise the knot of greed Knot. |
「若彼賢聖弟子無瞋、無恚、無有愚惑， 心意和悅，以慈心普滿一方而自娛樂，二 方、三方、四方亦爾。 |
"If that virtuous and saintly disciple has no anger, no jealousy, no foolishness, and a harmonious mind, and fills one area with loving-kindness and entertains himself, so will the two, three, and four directions. |
四維上下，於一切中，一 切亦一切，一切世間以無限無量，不可 稱計，心無恚怒而自遊戲。 |
The four dimensions are up and down, in everything, everything is everything, all the world is infinite and incalculable, and the heart is free from anger and plays by itself. |
以此慈心，遍滿 其中，得歡喜已，心意便正。 |
Fill it with loving kindness, and when you are happy, your mind will be right. |
「復以悲心普滿 一方而自娛樂，二方、三方、四方亦爾，四維上 下，於一切中，一切亦一切，一切世間以無 量無限，不可稱計，心無恚怒而自遊戲。 |
"Again, one side is filled with compassion and entertains itself, the other two, three, and four directions are the same. The four dimensions are up and down. In everything, everything is all. All the world is infinite and incalculable, and the heart is free of anger and is playing. |
以 此悲心，遍滿其中，得歡喜已，心意便正。 |
Fill it with this compassion, and when you are happy, your mind will be right. |
「復 以喜心普滿一方而自娛樂，二方、三方、四 方亦爾，四維上下，於一切中，一切亦一切， 一切世間，以無量無限不可稱計，心無恚 怒而自遊戲。 |
"Again, fill one area with joy and entertain yourself. The same goes for two, three, and four directions. The four dimensions are up and down. In everything, everything is everything. In all the world, there are countless, infinite and incalculable. The heart is free from anger and it is fun. |
以此喜心，遍滿其中，得歡喜 已，心意便正。 |
Fill it with this joyful heart, and once you are happy, your mind will be right. |
「復以護心普滿一方而自娛 樂，二方、三方、四方亦爾，四維上下，於一切中， 一切亦一切，一切世間以無量無限不可 稱計，心無恚怒而自遊戲。 |
"Again, you can entertain yourself by protecting your mind in one direction, two, three, and four directions. The four dimensions are up and down. In everything, everything is everything. All the worlds are immeasurable, and you can play without anger. |
以此護心，遍滿 其中，得歡喜已，心意便正。 |
Use this to protect your heart and fill it. Once you are happy, your mind will be right. |
「便於如來所成 於信根，根本不移，豎高顯幢，不可移動。 |
It is convenient for the Tathagata to create a foundation of faith that cannot be moved at all. It erects a high and prominent building that cannot be moved. |
諸天、龍、神、阿須倫、沙門、婆羅門，或世人民，於 中得歡喜，心意便正。 |
When gods, dragons, gods, Ashuranas, ascetics, brahmins, or people in the world are happy in it, their minds will be right. |
此是如來、至真、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，於中得歡喜，心意便正，亦復 成就於法。 |
This is the Tathagata, the most true, the most fully enlightened, the one who has achieved enlightenment and deeds, has passed away, understands the world, is the supreme scholar, the ruler of the Tao and Dharma, the teacher of gods and humans. He is called the Buddha and is blessed by all. He will be happy in it, his mind will be righteous, and he will be restored. Achievements in the law. |
如來法者，甚為清淨，不可移動， 人所愛敬。 |
The Tathagata Dharma is extremely pure and immovable, and is loved and respected by people. |
如是智者當作是觀，便於中 而得歡喜，亦復成就於眾。 |
Such a wise person should observe this way, and he will be happy and achieve success in the world. |
如來聖眾甚為 清淨，性行純和，法法成就，戒成就、三昧成 就、智慧成就、解脫成就、解脫見慧成就。 |
The saints of the Tathagata are extremely pure, have pure nature and conduct, have achieved Dharma, have achieved precepts, have achieved Samadhi, have achieved wisdom, have achieved liberation, and have achieved liberation and insight. |
聖眾 者，四雙八輩，此是如來聖眾，可愛可貴，實 可承事。 |
Saints, four pairs and eight generations, these are the Tathagata's saints, lovely and valuable, and capable of fulfilling their duties. |
於中得歡喜，心意便正。 |
If you are happy in it, your mind will be right. |
「彼復以此 三昧，心清淨無瑕穢，諸結便盡，亦無沾 污，性行柔軟，逮於神通，便得自識無量宿 命事，所從來處，靡不知之。 |
"When he resumes this samadhi, his mind will be pure and flawless, all knots will be gone, and there will be no stains. His sexual behavior will be soft. If he grasps the supernatural power, he will be aware of the infinite fate and destiny, and he will not know where he came from. |
若一生、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，成敗劫、不成敗劫、成 敗不成敗劫、無數成敗劫、無數不成敗劫，我 曾在彼，字某、名某、姓某，如是生、如是食、受 如是苦樂，受命長短，從彼終生彼間，從 彼終生此間。 |
If one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, one hundred lives, one thousand lives, hundreds of thousands of lives, success or failure, failure or failure , kalpas of success or failure, countless kalpas of success or failure, countless kalpas of failure, I was there, with a certain name, a certain name, a certain surname, being born like this, eating like this, experiencing such joys and sorrows, receiving such a long or short life, from there for the rest of my life, from that. He lives here forever. |
如是自識無數宿命事。 |
In this way, one realizes countless fateful things. |
「復以 此三昧，心清淨無瑕穢，知眾生心所念之 事。 |
"With this samadhi again, the mind will be pure and flawless, and you will know the thoughts of all sentient beings. |
彼復以天眼觀眾生類，有生者、有終者， 善色、醜色，善趣、惡趣，若好、若醜，隨眾生行所 作果報，皆悉知之。 |
He then used his heavenly eyes to observe all living beings. They have life and death, good colors and ugly colors, good destinations and bad destinations, whether they are good or ugly, and they all know the consequences of their actions. |
或有眾生，身行惡、口行 惡、心行惡，誹謗賢聖，邪見造邪見行，身壞 命終，生三惡道，趣泥 黎 中。 |
There may be sentient beings who do evil things with their bodies, words, and minds, slander sages and saints, and have wrong views and actions. Their bodies will be destroyed and their lives will end. They will be reborn in the three evil paths and live in the mud. |
或復有眾生，身 行善、口行善、意行善，不誹謗賢聖，正見、無 有邪見，身壞命終，生天上善處。 |
Or there may be sentient beings who do good deeds with their bodies, words, and minds. They do not slander saints and saints. They have right views and do not have wrong views. When their bodies are destroyed, they die and are reborn in a good place in heaven. |
是謂清淨 天眼觀眾生類： |
It means pure and celestial eye to see living beings: |
有生者、有終者，善色、醜色，善 趣、惡趣，若好、若醜，隨眾生行所作果報，皆悉 知之。 |
There is life and death, good and ugly colors, good and bad destinations, whether they are good or ugly, and the consequences of the actions of living beings are all fully known. |
「彼復以此三昧，心清淨無瑕穢，無有 結使，心性柔軟，逮於神通。 |
"When he resumes this samadhi, his mind will be pure and flawless, without any knots, his mind will be soft, and he will have supernatural power. |
復以漏盡通而 自娛樂。 |
Then use all the leaks to open up and enjoy yourself. |
彼觀此苦，如實知之； |
He sees this suffering and knows it as it really is; |
復觀苦習， 復觀苦盡，復觀苦出要，如實知之。 |
Re-observe the practice of suffering, re-observe the end of suffering, re-observe the origin of suffering, and know it as it really is. |
彼作是 觀已，欲漏心得解脫，有漏心、無明漏心得 解脫。 |
By contemplating this, the mind with outflows of desire will be liberated, and the mind with outflows of ignorance will be liberated. |
已得解脫，便得解脫智： |
Once you have achieved liberation, you will gain the wisdom of liberation: |
生死已盡，梵 行已立，所作已辦，更不復受有，如實知之。 |
Birth and death have ended, the Brahmacharya has been established, and what has been done has been accomplished. There is no longer any feeling or existence, and it is known as it really is. |
如是，比丘！賢聖弟子心得解脫，雖復食粳 糧、善美種種餚饍，摶若須彌，終無有罪。 |
So, bhikkhu! When the disciples of the sage are liberated, even if they resume eating rice grains and all kinds of good and beautiful dishes, they will not be guilty of any sin. |
所 以然者，以無欲、盡愛故，以無瞋、盡恚故， 以無愚癡、盡愚癡故，是謂比丘中比丘！則 內極沐浴已。」 |
Therefore, because he has no desire and has all the love, because he has no hatred and all hatred, because he has no ignorance and all ignorance, he is called a bhikkhu among bhikkhus! Then the inner pole has been bathed. " |
爾時，江側婆羅門白世尊曰： |
At that time, a Brahmin on the side of the river said to the World-Honored One: |
「瞿 曇沙門！可往至孫陀羅江側沐浴。」 |
Qutanshamen! You can go to the Sundhara River to bathe. |
世尊告 曰： |
The World Honored One said: |
「云何，婆羅門！名之為孫陀羅江水？」 |
Why, Brahmin, is it called the Sundara River? |
婆羅 門曰： |
Brahmin said: |
「孫陀羅江水是福之深淵，世之光明， 其有人物在彼河水浴者，一切諸惡皆悉 除盡。」 |
The waters of the Sundara River are the abyss of blessings and the light of the world. Anyone who bathes in the water of this river will have all their evils eliminated. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「此身無數劫， 經歷彼河浴； |
"In this body for countless kalpas, I have experienced bathing in that river; |
及諸小陂池， 靡不悉周遍。 |
As well as all the small ponds, they are everywhere. |
愚者常樂彼， 闇行不清淨； |
Fools always enjoy themselves, and their dark ways are impure; |
宿罪內充軀， 彼河焉能救？ |
The body is full of old sins, how can Bihe save me? |
淨者常快樂， 禁戒清亦快； |
Those who are pure are always happy, and those who are pure in abstinence are also happy; |
清者作清行， 彼願必果成。 |
If a pure person performs pure deeds, his wishes will surely come true. |
設護不與取， 行慈不殺生； |
To protect and not to take away, to practice kindness and not to kill; |
守誠不妄語， 心等無增減。 |
Stay true to yourself and don’t lie, your mind will not increase or decrease. |
汝今於此浴， 必獲安隱處； |
If you bathe here now, you will surely find a safe place; |
彼河何所至， 猶盲投乎冥。」 |
Wherever the other river reaches, it is like a blind throw into the dark. " |
爾時，婆羅門白世尊曰： |
At that time, the Brahmin said to the World-Honored One: |
「止！止！瞿曇！猶如軁 者得伸，闇者見明，迷者示道，於闇室然 明，無目者為作眼目。 |
Stop! Stop! Qu Tan! Just like a blind person can stretch his legs, a dark person can see the light, a confused person can see the way, and a dark room can see the light, and a blind person can make eyes. |
如是，沙門瞿曇！無數 方便說此妙法，願聽為道。」 |
So, Samana Qutan! Countless conveniences have taught me this wonderful method, and I would like to hear it as the way. " |
爾時，江側婆羅 門即得作道，受具足戒。 |
At that time, the Brahmins on the river side were able to become Taoists and receive full ordination. |
所以族姓子，出家 學道，修無上梵行： |
Therefore, the clan surname is Zi, who has become a monk, studied Taoism, and practiced the supreme holy life: |
生死已盡，梵行已立，所作 已辦，更不復受有，如實知之。 |
Birth and death have ended, the holy life has been established, what has been done has been done, and there is no longer any feeling or existence, knowing it as it really is. |
是時，尊者孫 陀羅諦利即成阿羅漢。 |
At that time, the Venerable Sundaratiri became an Arahant. |
爾時，尊者孫陀羅諦 利聞佛所說，歡喜奉行。 |
At that time, the Venerable Sundaratri heard what the Buddha said and followed it with joy. |
13.6 （六）善業 |
13.6 (6) Good Karma |
聞如是： |
Heard this: |
一時，佛在羅閱城耆闍崛山 中，與大比丘五百人俱。 |
At one time, the Buddha was with five hundred great bhikkhus in the Qijijue Mountain in Luoyue City. |
爾時，釋提桓因日 時已過，向暮便往至世尊所，頭面禮足在 一面坐。 |
At that time, because the day had passed, Shi Tihuan went to the World Honored One's place at dusk and sat down on one side with his head, face and feet bowed. |
爾時，釋提桓因即以偈頌問如來 義： |
At that time, Shi Ti Huanyin asked the Tathagata about his meaning in a verse: |
「能說能宣布， 渡流成無漏； |
"Able to speak and declare, to cross the stream without leakage; |
以渡生死淵， 今問瞿曇義。 |
In order to cross the abyss of life and death, I now ask Qu Tanyi. |
我觀此眾生， 所作福祐業； |
I look at the blessings and deeds of these living beings; |
造行若干種， 施誰福最尊。 |
There are several kinds of deeds, whoever you give them will be blessed the most. |
尊今靈鷲山， 唯願演此義； |
Respecting Lingjiu Mountain today, I only wish to perform this meaning; |
知釋意所趣， 亦為施者宣。 |
Know the meaning of interpretation, and also declare it to those who give it. |
四趣造福無， 四果具足成； |
The four interests bring no blessings, and the four fruits are sufficient; |
諸學得跡人， 宜信奉其法。 |
Those who have learned from it should believe in its method. |
無欲亦無恚， 愚盡成無漏； |
There is no desire or hatred, and all ignorance is gone; |
盡度一切淵， 施彼成大果。 |
Cross all the abyss, and give to others to achieve great results. |
諸此眾生類， 所作福德業； |
All these sentient beings have performed meritorious deeds; |
造行若干種， 施僧獲福多。 |
By practicing several kinds of deeds, giving alms to monks will bring you many blessings. |
此眾度無量， 猶海出珍寶； |
This multitude is immeasurable, like treasures emerging from the sea; |
聖眾亦如是， 演慧光明法。 |
The same is true for the saints, performing the Dharma of Wisdom and Light. |
瞿曇彼善處， 能施眾僧者； |
Qutan's good place is one who can give to all the monks; |
獲福不可計， 最勝之所說。」 |
Blessings are immeasurable, the best thing to say. " |
爾時，釋提桓因聞佛所說已，即禮佛足，便 於彼退而去。 |
At that time, Shitihuan heard what the Buddha said, bowed to the Buddha's feet, and then retreated away. |
爾時，釋提桓因聞佛所說，歡喜 奉行。 |
At that time, Shitihuan heard what the Buddha said and followed it with joy. |
13.7 （七）釋提桓 |
13.7 (7) Shi Tihuan |
聞如是： |
Heard this: |
一時，佛在羅閱城耆闍崛山中， 與大比丘五百人俱。 |
At one time, the Buddha was in the Qijijue Mountain in Luoyue City, together with five hundred great monks. |
爾時，尊者須菩提亦 在王舍城耆闍崛山側，別作屋廬而自禪 思。 |
At that time, the Venerable Subhuti also built a hut on the side of the Jijijue Mountain in Rajagaha and meditated by himself. |
爾時，尊者須菩提身得苦患，甚為沈重， 便作是念： |
At that time, the Venerable Subhuti was suffering from physical pain, which was very heavy, so he thought as follows: |
「我此苦痛為從何生？ |
"Where does this pain come from? |
復從何滅？ |
Where will it be destroyed again? |
為至何所？」 |
Why? " |
爾時，尊者須菩提便於露地而 敷坐具，直身正意，專精一心，結跏趺坐，思 惟諸入，欲害苦痛。 |
At that time, the Venerable Subhuti lay down on the ground, spread out his seat, straightened his body and concentrated his mind on it, and sat in lotus position, thinking about all the incomings and sufferings. |
爾時，釋提桓因知尊者須菩提所念，便以偈 勅波遮旬曰： |
At that time, Shi Tihuan knew what the Venerable Subhuti was thinking, so he blocked the ten days with a verse and said: |
「善業脫諸縛， 居在靈鷲山； |
"Good deeds are freed from all fetters, and they live in Lingjiu Mountain; |
今得極重患， 樂空諸根定。 |
Now that I have encountered a very serious danger, all my faculties are calm and empty. |
速來往問疾， 覲省尊上顏； |
Come and ask about illness quickly, and pay homage to your noble face; |
既得獲大福， 種德莫過是。」 |
Once you have achieved great blessings, there is nothing better than cultivating virtue. " |
時，波遮旬對曰： |
At that time, Bo Zhaxun said to him: |
「如是。 |
"That's right. |
尊者！」 |
Your Holiness! " |
爾時，釋提桓因 將五百天人及波遮旬，譬如士夫屈伸臂 頃，便從三十三天沒，來至靈鷲山中，離尊 者須菩提不遠，復以此偈語波遮旬曰： |
At that time, Shitihuan covered the five hundred heavenly beings with their waves, just like a scholar with his arms stretched out, and disappeared from the Thirty-three Heavens, and came to Lingjiu Mountain, not far from the Venerable Subhuti, and repeated this verse. Yubo Zhexun said: |
「汝今覺善業， 樂禪三昧定； |
"You now realize your good deeds and enjoy the samadhi of Zen; |
柔和清淨音， 今使從禪坐。」 |
Soft and pure sound, I am now sitting in meditation. " |
波遮旬對曰： |
Bo Zhaxun said to him: |
「如是。」 |
That's right. |
爾時，波遮旬從釋提桓 因聞語已，便調琉璃之琴，前至須菩提 所，便以此偈歎須菩提曰： |
At that time, Bo Zhaxun heard the words from Shitihuan, so he tuned his glass harp and went to Subhuti's place. He sighed to Subhuti with this verse and said: |
「結盡永無餘， 諸念不錯亂； |
"There will never be anything left after all the knots are tied, and all thoughts will not be confused; |
諸塵垢悉盡， 願速從禪覺。 |
All dust and dirt are gone, and I hope to achieve Zen enlightenment quickly. |
心息渡有河， 降魔度諸結； |
The breath of the heart crosses the river, subdues the demons and overcomes all knots; |
功德如大海， 願速從定起。 |
Merit is like the ocean, I hope you can start from concentration quickly. |
眼淨如蓮花， 諸穢永不著； |
The eyes are as pure as lotus flowers, and all impurities will never stick to them; |
無歸與作歸， 空定速時起。 |
There is no return and no return, when the speed is empty. |
渡四流無為， 善解無老病； |
Overcome the four currents of inaction, be kind and understand without old age and illness; |
以脫有為災， 唯尊時定覺。 |
Taking freedom from existence as a disaster, I only respect the time to stay awake. |
五百天在上， 釋種躬自來； |
Five hundred heavens are above, and the seed of release comes naturally; |
欲覲聖尊顏， 解空速時起。」 |
If you want to pay homage to the face of the holy saint, you will rise at the moment of knowing the speed of the sky. " |
爾時，尊者須菩提即從坐起，復歎波遮旬 曰： |
At that time, the Venerable Subhuti stood up from his seat, sighed again about Pozhe Xun, and said: |
「善哉！波旬！汝今音與琴合，琴與音 合，而無有異。 |
Excellent! Bo Xun! Now your sound is in harmony with the harp, and the harp is in harmony with the sound. There is no difference. |
然琴音不離歌音，歌音 不離琴音，二事共合，乃成妙聲。」 |
However, the sound of the piano is not separated from the sound of the song, and the sound of the song is not separated from the sound of the piano. The two things come together to create a wonderful sound. " |
爾時，釋 提桓因便往至尊者須菩提所，頭面禮足在 一面坐。 |
At that time, Shiti Huanyin went to the place of the Supreme Bodhisattva and sat down on one side with his head, face and feet bowed. |
爾時，釋提桓因白須菩提言： |
At that time, Shi Tihuan said to Subhuti Bai: |
「云何 善業所抱患苦有增損乎？ |
"How can the suffering caused by good deeds increase or decrease? |
今此身病為從 何生？ |
Where did this physical illness come from? |
身生耶？ |
Born by body? |
意生乎？」 |
Business? " |
爾時，尊者須菩提語釋 提桓因言： |
At that time, the Venerable Subhuti said: |
「善哉！拘翼！法法自生，法法自滅； |
"Excellent! Juyi! Dharma arises by itself, Dharma perishes by itself; |
法 法相動，法法自息。 |
Dharma and Dharma move together, and Dharma and Dharma cease on their own. |
猶如，拘翼！有毒藥，復有 害毒藥。 |
Just like, Juyi! There is poison, and there is also harmful poison. |
天帝釋！此亦如是，法法相亂，法法 自息。 |
The Emperor of Heaven released! This is also the case, dharma and dharma are in chaos, dharma and dharma are self-extinguished. |
法能生法，黑法用白法治，白法用 黑法治。 |
Law can produce law, black law is governed by white law, and white law is governed by black law. |
天帝釋！貪欲病者用不淨治，瞋恚 病者用慈心治，愚癡病者用智慧治。 |
The Emperor of Heaven released! Those who are sick of greed are treated with impurity, those who are sick with anger are treated with loving kindness, and those who are sick with ignorance are treated with wisdom. |
如是， 釋提桓因！一切所有皆歸於空，無我、無人， 無壽、無命，無士、無夫，無形、無像，無男、無 女。 |
If so, Shi Tihuan Yin! Everything is empty, no self, no one, no longevity, no life, no warriors, no husband, no form, no image, no male or female. |
猶如，釋提桓因！風壞大樹，枝葉彫落； |
Just like, Shi Ti Huanyin! The wind damages the big trees, and the branches and leaves fall off; |
雷 雹壞苗，華菓初茂，無水自萎； |
Thunder and hail damage the seedlings, and the flowers and fruits will begin to flourish, but will wither without water; |
天降時雨，生 苗得存。 |
When the sky rains, the seedlings will survive. |
如是，天帝釋！法法相亂，法法自定， 我本所患疼痛苦惱，今日已除，無復患苦。」 |
If so, the Emperor of Heaven will release you! Dharma and Dharma are in chaos, Dharma and Dharma are self-determined. The pain and suffering that I originally suffered from have been eliminated today, and there will be no more suffering. " |
是時，釋提桓因白須菩提言： |
At that time, Shi Tihuan said to Subhuti Bai: |
「我亦有愁憂 苦惱，今聞此法無復有愁憂。 |
"I also had worries and worries, but now that I have heard this teaching, I no longer have any worries. |
眾事猥多，欲 還天上。 |
All things are obscene, and I want to return them to heaven. |
已亦有事及諸天事，皆悉猥多。」 |
There have been many things and all heavenly things, all of which have been reported. " |
時， 須菩提言： |
At that time, Subhuti said: |
「今正是時，宜可時去。」 |
This is the right time, it's time to go. |
是時，釋提桓 因即從坐起，前禮須菩提足，遶三匝而去。 |
At that time, Shiti Huanyin stood up from his seat, bowed to Subhuti's feet, and walked around three times. |
是時，尊者須菩提便說此偈： |
At that time, the Venerable Subhuti said this verse: |
「能仁說此語， 根本悉具足； |
"Nengren said this, the fundamentals are complete; |
智者獲安隱， 聞法息諸病。」 |
The wise find peace and tranquility, and all diseases are cured by hearing the Dharma. " |
爾時，釋提桓因聞尊者須菩提所說，歡喜奉 行。 |
At that time, Shitihuan heard what the Venerable Subhuti said and he followed it with joy. |
調達及二經 皮及利師羅 |
Tiao Da and Er Jing Pi and Li Shiluo |
竹膞、孫陀利 善業、釋提桓 |
Bamboo, Sundali Shankar, Shi Tihuan |
增壹阿含經卷第六 |
The sixth volume of the Agama Sutra |
14.1 （一）地獄 |
14.1 (1) Hell |
增壹阿含經卷第七 |
The seventh volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於是眾中，我不 見一法修已、多修已，成地獄行、成畜生 行、成餓鬼行。 |
"Therefore, among the crowd, I don't see anyone who has practiced one method or practiced it many times, leading to the behavior of hell, the behavior of animals, or the behavior of hungry ghosts. |
若生人中，受命極短，所謂 殺生者也。 |
If you are born among humans and receive a very short life, you are called a killer. |
諸比丘！若有人意好殺生，便 墮地獄、餓鬼、畜生。 |
Monks! If someone is interested in killing, he will fall into the hells, hungry ghosts, and animals. |
若生人中，受命極短，所 以然者，以斷他命故。 |
If he is born into a human being, his life is extremely short, so it is because he has cut off his life. |
是故，當學莫殺生。 |
Therefore, you should learn not to kill. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛 所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
14.2 （二）天及人 |
14.2 (2) Heaven and Man |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中，我不見一 法修行已、多修行已，受人中福，受天上福， 得泥洹證，所謂不殺生也。」 |
Among all these people, I don't see one person who has practiced the Dharma or practiced it many times, received blessings from people, received blessings from heaven, and obtained the mud-huan certification, which is the so-called non-killing of living beings. |
佛告諸比丘： |
The Buddha told the monks: |
「若 有人不行殺生，亦不念殺，受命極長。 |
"If a person does not know how to kill, nor does he want to kill, his life will be very long. |
所 以然者，以彼不嬈亂故。 |
The reason for this is that he is not in chaos. |
是故，諸比丘！當 學不殺生。 |
Therefore, monks! You should learn not to kill. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
14.3 （三）地獄 |
14.3 (3) Hell |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中，我不見 一法修行已、多修行已，成地獄行，餓鬼、畜生 行。 |
"Among these people, I don't see anyone who has practiced one method or practiced many, and has become a hell, a hungry ghost, or an animal. |
若生人中，極為貧匱，衣不蓋形，食不 充口，所謂劫盜也。 |
If one is born in extreme poverty, has no clothes to cover his body, and does not have enough food to eat, this is called robbery. |
諸比丘！若有人意好 劫盜，取他財物，便墮餓鬼、畜生中。 |
Monks! If someone intends to rob and steal other people's property, he will fall into the realm of hungry ghosts and animals. |
若生人 中，極為貧匱。 |
If you are born among people, you will be extremely poor. |
所以然者，以斷他生業故。 |
The reason for this is to cut off his karma in life. |
是故，諸比丘！當學遠離不與取。 |
Therefore, monks! Learn to stay away from taking and not taking. |
如是， 諸比丘！當作是學。」 |
So, bhikkhus! Think of it as learning. " |
爾時，諸比丘聞佛所說， 歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
14.4 （四）天及人 |
14.4 (4) Heaven and Man |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中，我不見 一法修行已、多修行已，受人中福，受天上 福，得泥洹證，所謂廣施也。」 |
Among these people, I don't see anyone who has practiced one method or practiced many, received blessings from people, received blessings from heaven, and obtained the mud-huan certification, which is called giving widely. |
佛告諸比丘： |
The Buddha told the monks: |
「若 有人廣行布施，於現世中得色、得力，眾 得具足，天上、人中食福無量。 |
"If someone practices alms extensively and gains color and power in this world, and if everyone is blessed, there will be immeasurable blessings in heaven and among people. |
是故，諸比丘！ 當行布施，勿有慳心。 |
Therefore, monks! You should give alms without any intention of being frugal. |
如是，諸比丘！當作 是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
14.5 （五）地獄 |
14.5 (5) Hell |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中，不見 一法修行已、多修行已，成地獄、餓鬼、畜生 行。 |
"Among these people, there is no one who has practiced one method or practiced many, and has become a hell, a hungry ghost, and an animal. |
若生人中，居家姦婬，無有淨行，為人 所譏，常被誹謗。 |
If you are born into a human being and commit adultery at home, and have no pure conduct, you will be ridiculed by others and often slandered. |
云何一法？ |
What's the point? |
所謂邪婬也。」 |
The so-called sexual immorality. " |
佛 告諸比丘： |
The Buddha told the monks: |
「若有人婬泆無度，好犯他妻，便 墮地獄、餓鬼、畜生中。 |
"If a man is sexually immoderate and likes to offend his wife, he will fall into the hells, hungry ghosts, and animals. |
若生人中，閨門婬亂。 |
If you are born into a human being, your boudoir will be sexually immoral. |
是故，諸比丘！常當正意，莫興婬想，慎莫 他婬。 |
Therefore, monks! Always be upright, avoid lustful thoughts, and be careful not to engage in lustful behavior. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘 聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
14.6 （六）天及人 |
14.6 (6) Heaven and Man |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，佛告諸比丘： |
At that time, the Buddha told the monks: |
「於此眾中，我不見 一法修行已、多修行已，受人中福，受天上 福，得泥洹證，所謂不他婬，身體香潔，亦 無邪想。」 |
Among these people, I don't see anyone who has practiced one method or practiced many, received blessings from people, received blessings from heaven, and obtained the mud-huan certification. It is said that there is no other sexual intercourse, the body is fragrant and clean, and there are no evil thoughts. |
佛告諸比丘： |
The Buddha told the monks: |
「若有人貞潔不婬， 便受天上、人中之福。 |
“If a person is chaste and does not commit adultery, he will receive blessings from heaven and among men. |
是故，諸比丘！莫行邪 婬以興婬意。 |
Therefore, monks! Do not engage in sexual immorality to arouse adultery. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾 時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
14.7 （七）地獄 |
14.7 (7) Hell |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中，我不見 一法修行已、多修行已，成地獄行，餓鬼、畜生 行。 |
"Among these people, I don't see anyone who has practiced one method or practiced many, and has become a hell, a hungry ghost, or an animal. |
若生人中，口氣臭惡，為人所憎，所謂 妄語。 |
If you are born among people and have bad breath, you will be hated by others, which is called lying. |
諸比丘！若有人妄言、綺語、鬪亂是 非，便墮畜生、餓鬼中。 |
Monks! If someone talks nonsense, gossips, or confuses right and wrong, he will fall into the realm of animals and hungry ghosts. |
所以者何？ |
So what? |
以其妄語 故也。 |
Because of his lies. |
是故，當至誠，莫得妄語。 |
Therefore, you should be sincere and do not lie. |
是故，諸比 丘！當作是學。」 |
Therefore, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜 奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
14.8 （八）天及人 |
14.8 (8) Heaven and Man |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中，我不見一 法修行已、多修行已，受人中福，受天上福， 得泥洹 證 。 |
"Among all these people, I don't see one person who has practiced the Dharma or practiced it many times, received blessings from people, received blessings from heaven, and obtained the mud-huan certification. |
云何為一法？ |
What is a method? |
所謂不妄語也。 |
The so-called do not lie. |
諸比丘！其不妄語者，口氣香芬，名德遠聞。 |
Monks! Those who do not lie will have fragrant breath and be known far and wide for their virtues. |
是故，諸比丘！當行莫妄語。 |
Therefore, monks! Do not lie. |
如是，諸比丘！當 作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
14.9 （九）地獄 |
14.9 (9) Hell |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中，我不 見一法修行已、多修行已，受畜生、餓鬼、地獄 罪。 |
"Among these people, I don't see anyone who practices one method or practices many and suffers the sins of animals, hungry ghosts, and hells. |
若生人中，狂愚癡惑，不識真偽，所謂飲 酒也。 |
If you are born into a person who is crazy, foolish and confused, and does not know the truth from the false, it is called drinking. |
諸比丘！若有人心好飲酒，所生之處， 無有智慧，常懷愚癡。 |
Monks! If someone's heart is fond of drinking, he will be born without wisdom and always harbor foolishness. |
如是，諸比丘！慎莫 飲酒。 |
So it is, monks! Be careful not to drink alcohol. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘 聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
14.10 （一〇）天及人 |
14.10 (10) Heaven and Man |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中，無有一 法勝此法者，若修行已、多修行已，受人中 福，受天上福，得泥洹證。 |
"Among all of them, there is no one who can surpass this Dharma. If you have practiced it, practiced it many times, you will receive blessings from people, receive blessings from heaven, and obtain the mud-huan certification. |
云何為一法？ |
What is a method? |
所謂 不飲酒也。 |
The so-called don't drink alcohol. |
諸比丘！若有人不飲酒，生便聰 明，無有愚惑，博知經籍，意不錯亂。 |
Monks! If a person does not drink alcohol, he will be wise, free from confusion, knowledgeable about the scriptures, and will not be confused. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
第五地獄經 此名不善行 |
Fifth Hell Sutra: This is called unwholesome deeds |
五者天及人 令知次第數 |
The five heavens and humans will tell you the order of the sequence. |
15.1 （一）見 |
15.1 (1) Meeting |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當知有此二見。 |
"You should know that there are two views. |
云 何為二？ |
Cloud What is two? |
所謂有見、無見。 |
The so-called seeing and not seeing. |
諸有沙門、婆羅門 於此二見習已、誦已，終不從其法，如實而 不知，此則非沙門、婆羅門。 |
There are ascetics and brahmins who, after practicing and reciting these two teachings, do not follow their teachings and do not understand them as they really are. This is not a recluse or brahmin. |
於沙門，則犯沙 門法； |
If you are a recluse, you will violate the recluse law; |
於婆羅門，則犯婆羅門法，此沙門、 終不以身作證而自遊戲。 |
For a Brahmin, it violates the Brahmin law. This ascetic will never bear witness and play by himself. |
諸有沙門、婆羅 門於此二見誦讀、諷念，知捨，如實而知， 此則沙門持沙門行，婆羅門知婆羅門行， 自身取證而自遊戲： |
There are ascetics and brahmins who recite and recite these two views, know equanimity, and know it as it is. This means that ascetics uphold the practice of ascetics, and the brahmins know the practice of brahmin, and they obtain the evidence and play by themselves: |
生死已盡，梵行已立， 更不復受有，如真知之。 |
Birth and death have ended, the holy life has been established, and there is no longer any feeling or existence, as is truly understood. |
是故，諸比丘！ 於此二見不應習行，不應諷誦，盡當捨 離。 |
Therefore, monks! These two views should not be practiced or recited, but should be abandoned at all costs. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞 佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
15.2 （二）見 |
15.2 (2) See |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二見。 |
"There are two views. |
云何為 二見？ |
What is the meaning of second meeting? |
所謂有見、無見。 |
The so-called seeing and not seeing. |
彼云何為有見？ |
What does he mean by seeing? |
所謂欲 有見、色有見、無色有見。 |
The so-called desire has a view, form has a view, and colorless has a view. |
彼云何為欲有見？ |
Why does he want to have views? |
所謂五欲是也。 |
The so-called five desires are also. |
云何為五欲？ |
What are the five desires? |
所謂眼見色，甚 愛敬念，未曾捨離，世人宗奉。 |
As the saying goes, the eyes see the color, love and respect him very much, never abandon him, and the world worships him. |
若耳聞聲，鼻 嗅香，口知味，身知細滑，意了諸法，是謂 有見。 |
If the ears hear sounds, the nose smells the fragrance, the mouth knows the taste, the body knows the smoothness, and the mind understands all dharmas, this is said to have insight. |
彼云何名為無見？ |
What is the name of ignorance? |
所謂有常見、無常 見、有斷滅見、無斷滅見、有邊見、無邊見、有身 見、無身見、有命見、無命見、異身見、異命見，此 六十二見，名曰無見，亦非真見，是謂名 為無見。 |
The so-called common and non-common views, the view of cessation and cessation, the view of no cessation and cessation, the view of having edges and boundless views, the view of body and the view of no body, the view of life, the view of no life, the view of different bodies and the view of different lives, these six The twelve views are called no views, and they are not true views. They are called no views. |
是故，諸比丘！當捨此二見。 |
Therefore, monks! Let go of these two views. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
15.3 （三）施 |
15.3 (3) Giving |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二施。 |
"There are these two things. |
云何為 二？ |
Why is the cloud two? |
所謂法施、財施。 |
The so-called law and wealth. |
諸比丘！施中之上者不 過法施。 |
Monks! The best in giving is nothing more than Dharma giving. |
是故，諸比丘！常當學法施。 |
Therefore, monks! Always study and practice Dharma. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
15.4 （四）施 |
15.4 (4) Giving |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二業。 |
"There are these two karma. |
云何為 二業？ |
What is the second industry? |
有法業、有財業。 |
There is Dharma and wealth. |
業中之上者，不過法 業。 |
The best among karma is Dharma karma. |
是故，諸比丘！當學法業，不學財業。 |
Therefore, monks! You should study the Dharma industry, not the financial industry. |
如是， 諸比丘！當作是學。」 |
So, bhikkhus! Think of it as learning. " |
爾時，諸比丘聞佛所說， 歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
15.5 （五） |
15.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二恩。 |
"There are two graces. |
云何為 二？ |
Why is the cloud two? |
所謂法恩、財恩。 |
The so-called law favor and financial favor. |
恩中之上者，所謂不過 法恩也。 |
The best among favors is nothing more than dharma favor. |
是故，諸比丘！當修行法恩。 |
Therefore, monks! When you practice Dharma. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
15.6 （六）愚者有二相 |
15.6 (6) Fools have two looks |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「愚者有此二相像 貌。 |
"A fool has these two looks. |
云何為二？ |
Why is the cloud two? |
於是，愚者所不能辦者而 辦之，垂辦之事厭而捨之。 |
Therefore, the fool does what he cannot do, and when he is tired of doing things, he abandons them. |
是謂，諸比丘！愚 者有此二相像貌。 |
That is to say, monks! Fools have these two appearances. |
復次，比丘！智者有二相 像貌。 |
Again, bhikkhu! A wise man has two looks. |
云何為二？ |
Why is the cloud two? |
於是，智者所不能 辦 事亦 不成辦，垂辦之事亦不厭捨。 |
Therefore, a wise man will never be able to do anything he cannot do, and he will never get tired of doing what he wants to do. |
是故，諸比丘！ 愚者二相像貌當捨離之，當念修行智者 二相。 |
Therefore, monks! We should give up the two characteristics of the fool and practice the two characteristics of the wise. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘 聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
15.7 （七）禮 |
15.7 (7) Ceremony |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二法，內自思 惟，專精一意，當禮如來。 |
"With these two dharmas, meditate within yourself, concentrate on one thought, and pay homage to the Tathagata. |
云何為二法？ |
What are the two methods? |
一為 智慧，二為滅盡。 |
One is wisdom, the other is annihilation. |
是謂，比丘！內自思惟，專精一 意，當禮如來。 |
That’s right, bhikkhu! Think internally, concentrate on one thought, and pay homage to the Tathagata. |
如是諸比丘！當作是學。」 |
Such are the monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
15.8 （八）法 |
15.8 (8) Law |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二法，內自思 惟，專精一意，當禮法寶，亦禮如來神廟。 |
"There are these two methods. If you think about them within yourself and concentrate on one thought, you should pay homage to the dharma treasure and the temple of the Tathagata. |
云 何二法？ |
What are the two methods? |
有力、有無畏。 |
Powerful and fearless. |
是謂，比丘！有此二法， 內自思惟，專精一意，當禮法寶及如來神廟。 |
That’s right, bhikkhu! There are these two methods, which should be considered inwardly and focused on one thought, and should be used as ritual gifts and temples of the Tathagata. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛 所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
15.9 （九）如來廟 |
15.9 (9) Tathagata Temple |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二法，內自思 惟，專精一意，禮如來寺。 |
"With these two methods, meditate within yourself, concentrate on one thought, and pay homage to the Tathagata Temple. |
云何為二法？ |
What are the two methods? |
如來 與世間人民無與等者； |
The Tathagata is not equal to the people of the world; |
如來有大慈大悲， 矜念十方。 |
The Tathagata has great compassion and cares for all directions. |
是謂，比丘！有此二法，內自思惟， 專精一意，禮如來寺。 |
That’s right, bhikkhu! With these two methods, think about it within yourself, concentrate on one thought, and pay homage to the Tathagata Temple. |
如是，諸比丘！當作是 學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
15.10 （一〇）正見 |
15.10 (10) Right View |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有二因二緣起於 正見。 |
"There are two causes and two conditions arising from right view. |
云何為二？ |
Why is the cloud two? |
受法教化，內思止觀。 |
Be taught by the Dharma and contemplate within. |
是 謂，比丘！有此二因二緣起於正見。 |
That’s right, bhikkhu! There are these two causes and two conditions arising from right view. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
二見及二施 愚者有二相 |
Two views and two gifts A fool has two appearances |
禮法如來廟 正見最在後 |
Rituals and Dharma Tathagata Temple, right view comes last |
16.1 （一）難陀 |
16.1 (1) Nanda |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者難陀在舍衛城象華園中。 |
At that time, the Venerable Nanda was in the Elephant Garden of Savatthi City. |
是 時，尊者難陀在閑靜處，便生是念： |
At that time, the Venerable Nanda was in a quiet place, and the thought occurred to him: |
「如來出 世甚為難遇，億劫乃出，實不可見，如來久 遠長夜時乃出耳。 |
"It is very rare for the Tathagata to come out of this world. He only appears for hundreds of millions of kalpas and cannot be seen. The Tathagata appears during the long and long night. |
猶如優曇鉢花時乃出現， 此亦如是。 |
Just as the Udumba flower appears from time to time, so it is with this. |
如來出世甚為難遇，億劫乃出， 實不可見，此處亦難遇，一切諸行悉休息 止，愛盡無餘，亦無染污，滅盡泥洹。」 |
It is very rare for the Tathagata to come out of this world. He has been born for billions of kalpas and cannot be seen in reality. It is also difficult to see him here. All activities have come to an end. There is no trace of love, no pollution, and no mud. " |
爾時， 有一魔行天子，知尊者難陀心中所念，便 往至孫陀利釋種女所，飛在虛空，以頌而 嗟歎曰： |
At that time, there was a demonic emperor who knew what the Venerable Nanda was thinking. He went to the place where Sundari was born, flew in the sky, chanted and sighed, saying: |
「汝今發歡喜， 嚴服作五樂； |
"Now you are happy, and you are stern and perform the five joys; |
難陀今捨服， 當來相娛樂。」 |
Now that Nanda has surrendered, he will come to entertain you. " |
爾時，孫陀利釋種女聞天語已，歡喜踊躍，不 能自勝，便自莊嚴，修飾房舍，敷好坐具，作 倡妓樂，如難陀在家無異。 |
At that time, Sundali's daughter-in-law heard the words of heaven, and she was very happy and excited. She couldn't help herself, so she decorated herself, decorated her house, arranged the seats, and engaged in prostitution, just like Nanda was at home. |
爾時，王波斯 匿集在普會講堂，聞難陀比丘還捨法服， 習于家業。 |
At that time, King Boshen gathered in the general meeting hall and heard that Bhikkhu Nanda had given up his Dharma robes and was practicing his family business. |
所以然者，有天在空中告 其妻曰。 |
So, one day in the sky, he told his wife: |
是時，王波斯匿聞是語已，便懷愁 憂，即乘駕白象，往至彼園。 |
At that time, King Boshen heard these words, and he felt sad, so he rode a white elephant to the other garden. |
到已，便入華象 池中，遙見尊者難陀，便前至難陀所，頭面 禮足，在一面坐。 |
When he arrived, he entered the Hualiang Pool and saw the Venerable Nanda in the distance. He went to Nanda's place and sat on one side with his head, face and feet bowed. |
爾時，尊者難陀告波斯匿 曰： |
At that time, the Venerable Nanda said to Pasanadi: |
「大王！何故來至此間，顏色變異？ |
"Your Majesty! Why do you come here and change your color? |
復有何 事來至吾所？」 |
What else has come to my house? " |
波斯匿報曰： |
Bosni reported: |
「尊者當知，向在 普集講堂，聞尊者捨法服，還作白衣。 |
"The Venerable One should know that in the Puji Lecture Hall, I heard that the Venerable One gave up his Dharma clothes and returned them to white clothes. |
聞 此語已，故來至此，不審尊者何所勅告？」 |
Having heard these words, I have come here, and why do you not want to judge what the venerable one has said? " |
是時，難陀含笑徐告王曰： |
At that time, Nanda smiled and told the king: |
「不見不聞，大王 何故作此語耶？ |
If you don't see or hear, why do you say this, Your Majesty? |
大王！豈不從如來邊聞： |
King! Didn’t you hear from the Tathagata: |
我 諸結已除，生死已盡，梵行已立，所作已辦，更 不復受胞胎，如實而知，今成阿羅漢，心 得解脫。」 |
My knots have been eliminated, birth and death have ended, my holy life has been established, my work has been accomplished, and I no longer have children. I know it as it is, and now I have become an Arahant, and my mind is liberated. " |
波斯匿曰： |
Bosni said: |
「我不從如來聞難陀比 丘生死已盡，得阿羅漢，心得解脫。 |
"I heard from the Tathagata that Bhikkhu Nanda had completed his life and death, became an Arhat, and felt liberated. |
所以然 者，有天來告孫陀利釋種女曰。 |
Therefore, one day a heaven came to tell Sundali Shizhongnu. |
是時，孫陀 利夫人聞此語已，便作倡妓樂，修治服飾， 敷諸坐具。 |
At that time, Mrs. Sundali heard this, and she went to court prostitutes, fix her clothes, and arrange all the seating utensils. |
我聞此語已，便來至尊者所。」 |
After hearing these words, I came to the place of the Supreme Being. " |
難 陀告曰： |
Nanda said: |
「王不知不聞，何故大王而作是語？ |
"The king doesn't know and doesn't hear it, so why does the king say this? |
諸有沙門、婆羅門無不樂此休息樂、善逝 樂、沙門樂、涅槃樂，而不自觀此婬火之坑。 |
All recluses and brahmins enjoy the joy of rest, the joy of passing away, the joy of recluses, and the joy of nirvana, but they do not contemplate this pit of sexual fire. |
復當就者此事不然，骨猶如鎖，肉如聚石， 猶蜜塗刀，坐貪小利，不慮後患。 |
This is not the case for those who should do it again. Their bones are like locks, their flesh is like gathered stones, and they are like honey coating a knife. They are greedy for small gains and do not worry about future troubles. |
亦如菓 繁折枝，亦如假借不久當還，猶如劍樹之 藪，亦如毒害藥，亦如毒藥，如毒華菓， 觀此婬欲亦復如是。 |
It is also like a broken branch, like a loan that will soon be returned, like the branches of a sword tree, like poisonous medicine, like poison, like poisonous flowers and fruits, and the same is true when looking at this lustful desire. |
意染著者此事不然， 從火坑之欲乃至毒菓，不觀此事，欲得 度欲流、有流、見流、無明流者，此事不然。 |
This is not the case for those who are affected by mind stains. From the desire of the fire pit to the poisonous fruit, without observing this matter, and for those who want to be saved, the flow of desire, the flow of existence, the flow of seeing, and the flow of ignorance, this is not the case. |
以 不度欲流、有流、見流、無明流，而欲得入無 餘泥洹界而般泥洹者，此事不然。 |
This is not the case for those who do not want to escape the flow of desire, the flow of existence, the flow of seeing, and the flow of ignorance, but who want to enter the realm of mud and mud without any residue. |
大王 當知，諸有沙門、婆羅門觀察此休息樂、善逝 樂、沙門樂、涅槃樂，此事不然。 |
Great king, you should know that there are ascetics and brahmins who observe the joy of rest, the joy of good passing away, the joy of recluses, and the joy of nirvana, but this is not the case. |
彼以作是觀 察，解了婬坑之火，猶如骨鎖、肉聚、蜜塗利 刀、菓繁折枝、假借不久，亦如劍樹、毒樹，如 毒害藥，悉觀了知，此則有處。 |
By observing like this, he can clear the fire of the pit of sexual intercourse. It is like a chain of bones, a gathering of flesh, a sharp knife coated with honey, a tree with fruits that has been broken off, and a tree that has been borrowed for a short time. It is also like a sword tree, a poisonous tree, and a poisonous medicine. He observes and understands clearly that this is There is a place. |
已解了知婬 火所興，便能得渡欲流、有流、見流、無明流， 此事必然。 |
Once you understand the origin of the lustful fire, you can overcome the currents of desire, existence, seeing, and ignorance. This is inevitable. |
彼已渡欲流、有流、見流、無明流， 此事必然。 |
He has crossed the flow of desire, flow of existence, flow of seeing, and flow of ignorance, and this is inevitable. |
云何，大王！以何見何知而作是 說？ |
What's wrong, Your Majesty! Why do we see and know what we do? |
今我，大王！已成羅漢，生死已盡，梵行已 立，所作已 辦 ，更不復受母胞胎，心得解脫。」 |
Now I am the king! Having become an Arhat, life and death have ended, the holy life has been established, everything has been accomplished, and he is no longer reborn in his mother's womb, and his mind is liberated. " |
爾時，王波斯匿心懷歡喜，善心生焉，白尊 者難陀曰： |
At that time, King Pashin's heart was filled with joy and good intentions, and he said to Venerable Nanda: |
「我今無狐疑如毛髮許，方知尊 者成阿羅漢，今請辭還，國事眾多。」 |
I have no doubts as long as a hair. I will know that the venerable Lord will become an Arahant. I would like to resign now. There are many affairs in the country. |
難陀對 曰： |
Nanda said to him: |
「宜知是時。」 |
It's better to know when it's time. |
爾時，王波斯匿即從坐起，頭 面禮足，便退而去。 |
At that time, King Bosni stood up from his seat, bowed his head and looked down, and then retreated. |
波斯匿王去未幾時，時彼 魔天來至尊者難陀所，住虛空中，復以此 偈向難陀曰： |
Not long after King Pasenadi left, the demonic heaven came to the residence of the Supreme Nanda and lived in the sky. He again addressed Nanda with this verse and said: |
「夫人面如月， 金銀瓔珞身， |
"My lady's face is like the moon, and her body is adorned with gold and silver. |
憶彼姿容顏， 五樂恒自娛。 |
Recalling his appearance and appearance, I am constantly entertained by the five pleasures. |
彈琴鼓絃歌， 音響甚柔軟， |
Playing the harp, drums and string songs, the sound is very soft, |
能除諸愁憂， 樂此林間為。」 |
Can get rid of all sorrows, and enjoy doing this in the forest. " |
是時，尊者難陀便作是念： |
At that time, Venerable Nanda thought as follows: |
「此是魔行天人。」 |
This is a demon walking deity. |
覺 知此已，復以偈報曰： |
After realizing this, he responded with a verse: |
「我昔有此心， 婬泆無厭足； |
"I used to have this kind of heart, and I was insatiable and lustful; |
為欲所纏裹， 不覺老病死。 |
Wrapped up in desire, I don’t realize that I will grow old, sick and die. |
我度愛欲淵， 無污無所染； |
I cross the abyss of love and desire, untainted and untainted; |
榮位悉是苦， 獨樂真如法。 |
The position of honor is all suffering, but the only happiness is the true Dharma. |
我今無諸結， 婬怒癡悉盡； |
I have no knots now, all my lust, anger and ignorance are gone; |
更不習此法， 愚者當覺知。」 |
Not to mention this method, a fool should be aware of it. " |
爾時，彼魔行天人聞此語便懷愁憂，即於 彼沒不現。 |
At that time, when those demons and devas heard these words, they would feel sad and appear there. |
爾時，眾多比丘以此因緣，具白 世尊。 |
At that time, many bhikkhus, due to this cause and condition, recognized the Blessed One. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「端正比丘者，無 有勝難陀比丘； |
"No upright bhikkhu can defeat Bhikkhu Nanda; |
諸根澹泊，亦難陀比丘是； |
All the faculties are indifferent, this is also the case with Nanda Bhikkhu; |
無有欲心，亦是難陀比丘； |
He who has no desire is also a Nanda bhikkhu; |
無有瞋恚，亦是 難陀比丘； |
Without anger, he is also a Nanda bhikkhu; |
無有愚癡，亦是難陀比丘； |
Without ignorance, he is also Nanda Bhikkhu; |
成阿 羅漢，亦是難陀比丘。 |
He became an Arhat and became a Nanda bhikkhu. |
所以然者，難陀比丘 端正，諸根寂靜。」 |
Therefore, Bhikkhu Nanda is upright and his faculties are quiet. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我聲 聞中弟子端正者，難陀比丘是。 |
“The most upright disciple among my sravakas is Bhikkhu Nanda. |
諸根寂靜， 是亦難陀比丘。」 |
All the faculties are silent, this is also Nanda Bhikkhu. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
16.2 （二）涅槃 |
16.2 (2) Nirvana |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二法涅槃界。 |
"There are these two realms of nirvana. |
云何為二？ |
Why is the cloud two? |
有餘涅槃界、無餘涅槃界。 |
There is a realm of nirvana that remains, and there is a realm of nirvana that has no remainder. |
彼云 何名為有餘涅槃界？ |
He said: What is the realm of remaining nirvana? |
於是，比丘滅五下分 結，即彼般涅槃，不還來此世，是謂名為 有餘涅槃界。 |
Therefore, the bhikkhu destroys the five lower fetters, that is, parinirvana, and does not return to this world. This is called the realm of remaining nirvana. |
彼云何名為無餘涅槃界？ |
What is the name of the realm of nirvana without remainder? |
於 是，比丘盡有漏成無漏，意解脫、智慧解脫， 自身作證而自遊戲： |
Then the bhikkhu becomes free from all outflows, frees his mind and liberates his wisdom, testifies to himself and plays by himself: |
生死已盡，梵行已立， 更不受有，如實知之，是謂為無餘涅 槃界。 |
After birth and death, the holy life has been established, and there is no existence. Knowing it as it really is is called the realm of Nirvana without any remainder. |
此二涅槃界，當求方便，至無餘涅槃 界。 |
For these two realms of nirvana, we should seek convenience to reach the realm of nirvana without any residue. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞 佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
16.3 （三）鳥 |
16.3 (3) Birds |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說烏喻，亦 當說猪喻，善思念之，吾當演說。」 |
Now I am going to speak the metaphor of the crow, and I am also going to speak the metaphor of the pig. I will think of it well and then I will speak it. |
對曰： |
To say: |
「如 是。 |
"That's right. |
世尊！」是時，諸比丘從佛受教。 |
World Honored One! ” At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「彼云何名為人喻如烏？ |
"Why is that cloud called a human being like a crow? |
猶如有人在寂靜 處，恒習婬欲，作諸惡行，後便羞恥，便自悔 過，向人演說，陳所作事。 |
It is like a person who, in a quiet place, indulges in sexual desires and commits evil deeds. Later, he feels ashamed, regrets himself, and speaks to others about his deeds. |
所以然者，或為諸 梵行人，所見譏彈： |
Therefore, some Brahma practitioners may see it and ridicule: |
『此人習欲，作諸惡行。』 |
"This person is accustomed to lust and commits evil deeds. 』 |
彼 作諸惡行已，向人悔過，自知羞恥，猶如彼 烏恒患苦飢，便食不淨，尋即拭 ［口＊雋］ ，恐有 餘鳥見言： |
He who has committed evil deeds, regrets to others, and knows his own shame is like that bird who suffers from hunger and suffers from hunger. He eats uncleanly and wipes it when he finds it [口*jun], lest there are other birds who see it and say: |
『此烏食不淨。』 |
"This bird's food is unclean." 』 |
此亦如是。 |
This is also true. |
若有 一人在閑靜處，習於婬欲，作不善行，後 便羞恥而自悔過，向人演說陳所作事。 |
If a person indulges in lust and commits unwholesome deeds in a quiet place, he will later feel ashamed and repent, telling others about his deeds. |
所 以然者，或為諸梵行人所見記識，此人習 欲，作諸惡行，是謂名為人猶如烏。 |
Therefore, it may be seen and remembered by Brahma practitioners. This person is accustomed to desires and commits evil deeds. This is called a person like a crow. |
「彼云何 名為人如猪。 |
Why is it that people are like pigs? |
若有一人在閑靜處，長習 婬欲，作諸惡行，亦不羞恥，復非悔過， 向人自譽，貢高自用： |
If a person, in a quiet place, indulges in lust and commits evil deeds, he will not be ashamed or repentant, but will honor himself to others and pay tribute to himself: |
『我能得五欲自娛， 此諸人等不能得五欲。』 |
"I can have the five desires to entertain myself, but these people cannot have the five desires." 』 |
彼作惡已，不羞 恥，此人喻如猪，恒食不淨，臥於不淨，便自 跳踉向於餘猪。 |
He who has done evil and has no shame is likened to a pig, which constantly feeds on impurities and lies down on impurities, and then jumps and staggers towards other pigs. |
此亦如是。 |
This is also true. |
若有一人習於 婬欲，作諸惡行，亦不羞恥，復非悔過，向 人自譽，貢高自用： |
If a person is accustomed to lust and commits evil deeds, he will not be ashamed or repentant, but will honor himself to others and pay tribute to himself: |
『我能得五欲自娛，此諸 人不能得五欲自娛。』 |
"I can have the five desires to amuse myself, but these people cannot have the five desires to amuse themselves." 』 |
是名為人如猪。 |
This is called people being like pigs. |
是 故，諸比丘！當捨遠離。 |
Yes, therefore, monks! Stay away. |
如是，諸比丘！當作是 學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
16.4 （四）驢 |
16.4 (4) Donkey |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說人有似 驢者，有似牛者，諦聽！諦聽！善思念之。」 |
Now I want to say that some people are like donkeys and some are like oxen. Listen carefully! Listen carefully! Think carefully about them. |
諸比 丘對曰： |
The monks replied: |
「如是。 |
"That's right. |
世尊！」是時，諸比丘從佛受教。 |
World Honored One! ” At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「彼云何名人像驢者？ |
"Is there any famous person who looks like a donkey? |
若有一人， 剃除鬚髮，著三法衣，以信牢固，出家學 道。 |
Suppose there is a person who shaves off his beard and hair, wears three dharma robes, has a firm faith, and becomes a monk to learn the Tao. |
爾時，彼人諸根不定，若眼見色，隨起色 想，流馳萬端，爾時眼根則非清淨，生諸亂 想，不能制持，眾惡普至，亦復不能護於 眼根。 |
At that time, the faculties of that person are unstable. If the eyes see colors, and thoughts of the colors arise, they will flow all over the place. At that time, the faculties of the eyes will not be pure, and all kinds of random thoughts will arise, which cannot be controlled. The evils are everywhere, and the faculties of the eyes can no longer be protected. . |
耳聞聲，鼻嗅香，舌知味，身知細滑， 意知法，隨起識病，流馳萬端，爾時意根則 非清淨，生諸亂想，不能制持，眾惡普至，亦 復不能護於意根。 |
The ear hears the sound, the nose smells the fragrance, the tongue knows the taste, the body knows the smoothness, the mind knows the Dharma, and when the disease of recognition arises, it spreads all over the place. At that time, the root of the mind is not pure, and all kinds of random thoughts arise, which cannot be controlled, and all kinds of evil are common. It is no longer possible to protect the mind. |
無有威儀禮節之宜，行 步進止，屈伸低仰，執持衣鉢，都違禁戒，便 為梵行人所見譏彈： |
If there is no dignity or etiquette, if you stop walking, if you bend or stretch, or if you hold the robe or bowl, you are violating the forbidden precepts, and you will be seen and ridiculed by Brahma practitioners: |
『咄，此愚人像如沙門？』 |
"Hey, this fool looks like a Samana? 』 |
便取彈舉： |
Just take the bomb: |
『設是沙門者，宜不應爾。』 |
"Assuming that this is a Samana, it is appropriate not to do so. 』 |
彼作是 說： |
hezuosi said: |
『我亦是比丘！我亦是比丘！』猶如驢入牛 群之中而自稱曰： |
"I am also a monk!" I am also a monk! ’ It’s like a donkey entering a herd of cattle and calling itself: |
『我亦是牛！我亦是牛！』然觀 其兩耳復不似牛，角亦不似，尾亦不似，音 聲各異。 |
"I am also a cow! I am also a cow! ’ However, if you look at it, its ears are no longer like those of a cow, nor are its horns, nor its tail, and its sounds are all different. |
爾時，群牛或以角觝，或以脚蹋，或 以口嚙者。 |
At that time, the herd of cattle may be biting with their horns, trampling them with their feet, or biting them with their mouths. |
今此比丘亦復如是，諸根不定，若 眼見色，隨起色想，流馳萬端，爾時眼根則 非清淨，生諸亂想，不能制持，眾惡普至，亦 復不能護於眼根。 |
Now this bhikkhu is also like this: all the faculties are unstable. If the eyes see colors, and thoughts of the colors arise, they will flow all over the place. At that time, the eyes will not be pure, and all kinds of random thoughts will arise, which cannot be controlled. The evils are everywhere, and they can no longer protect them. Eye root. |
耳聞聲，鼻嗅香，舌知 味，身了細滑，意知法，隨起識病，流馳萬端， 爾時意根則非清淨，生諸亂想，不能制持， 眾惡普至，亦復不能護念意根。 |
The ears hear the sound, the nose smells the fragrance, the tongue knows the taste, the body is fine and smooth, and the mind knows the Dharma. With the occurrence of disease of recognition, it spreads all over the world. At that time, the root of the mind is not pure, and all kinds of random thoughts arise, which cannot be controlled, and all evils are common. It is no longer possible to protect the roots of thought. |
無有威 儀禮節之宜，行步進止，屈伸低仰，執持禁戒， 便為梵行人所見譏彈： |
If you don't have dignity and etiquette, if you walk forward and stop, bend and stretch, look down, and hold on to the prohibitions, you will be seen and ridiculed by Brahma practitioners: |
『咄，此愚人像如沙 門？』 |
"Hey, is this fool like a Samana? 』 |
便見彈舉： |
Then see the bomb: |
『設是沙門者，宜不應爾。』 |
"Assuming that this is a Samana, it is appropriate not to do so. 』 |
爾 時彼作是說： |
Then he said: |
『我是沙門。』 |
"I am a Samana. 』 |
猶如驢入於牛群， 是謂人像驢者也。 |
Just like a donkey entering a herd of cattle, it is said that a person is like a donkey. |
「彼人云何像牛者耶？ |
"How does that man look like an ox? |
若 有一人，剃除鬚髮，著三法衣，以信牢固，出 家學道。 |
Suppose there is a person who shaves off his beard and hair, wears the three dharma robes, and with firm faith, becomes a monk and learns the Tao. |
爾時，彼人諸根寂定，飲食知節，竟日 經行，未曾捨離意遊三十七道品之法。 |
At that time, that person's faculties were calm, he knew how to eat and drink in moderation, he walked daily, and he never gave up his mind to wander the thirty-seven levels of the Dharma. |
若眼 見色，不起色想，亦無流馳之念，爾時眼根 則應清淨，生諸善想，亦能制持，無復諸惡， 常擁護於眼根。 |
If the eyes see colors without thoughts of colors and thoughts, then the eye faculties should be pure, and all good thoughts that arise should be able to be controlled and no evil thoughts will return. The eyes should always be supported by the faculties. |
耳聲、鼻香、口味、身細滑、意 法不起識病，爾時意根則得清淨。 |
The sound in the ears, the aroma in the nose, the taste in the body, the smoothness of the body, and the mind will not recognize the disease, and then the mind will be pure. |
彼人便 到諸梵行人所，諸梵行人遙以見來，各自 揚聲： |
The man then came to the place where the Brahma pilgrims were. The Brahma pilgrims saw him coming from a distance and each raised his voice: |
『善來，同學！』隨時供養，不使有短，猶 如良牛入牛眾中，而自稱說： |
"Come on, classmate!" "Making offerings at any time without any shortcomings is like a good cow entering a crowd of cattle and saying: |
『我今是牛！』然 其毛尾、耳角、音聲都悉是牛，諸牛見已，各來 舐體。 |
"I am a cow now!" ’ However, its hair, tail, ears and horns, and the sound of its voice were all that of a cow. When the cows saw him, they all came to lick their bodies. |
此亦如是，剃除鬚髮，著三法衣，以信 牢固，出家學道。 |
In the same way, he shaves off his beard and hair, puts on the three dharma robes, keeps his faith firm, and becomes a monk to learn the Tao. |
爾時，彼人諸根寂定，飲食 知節，竟日經行，未曾捨離意遊三十七道 品之法。 |
At that time, all the faculties of that person were calm, he knew how to eat and drink in moderation, he actually walked daily, and he never gave up his mind to wander the thirty-seven levels of Dharma. |
若眼見色，不起色想，亦無流馳之 念，爾時眼根則得清淨，生諸善想，亦能制 持，無復諸惡，常擁護於眼根。 |
If the eyes see form without thoughts of form or wandering thoughts, then the eye faculties will be pure, and all good thoughts that arise can be controlled and controlled, and there will be no evil thoughts. The eyes will always be supported by the faculties. |
耳聲、鼻香、口 味、身細滑、意法不起識病，爾時意根則得 具足，是謂此人像牛者也。 |
The sound in the ears, the fragrance in the nose, the taste in the mouth, the smoothness of the body, and the mental faculties do not recognize the disease, but then the mind faculties are fully developed. This means that this person is like a cow. |
如是，諸比丘！當 學如牛，莫像如驢也。 |
So it is, monks! You should learn like an ox, not like a donkey. |
如是，諸比丘！當作是 學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
16.5 （五）不善 |
16.5 (5) Unwholesome |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說善、不善 行，諦聽！諦聽！善思念之。」 |
Now I am going to talk about good and bad deeds. Listen carefully! Listen carefully! Remember them carefully. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世 尊！」 |
World Honored One! " |
世尊告彼： |
The World Honored One told him: |
「云何名為不善？ |
"Why is it called unwholesome? |
云何名為 善？ |
What does it mean to be good? |
所謂殺生為不善，不殺為善。 |
It is said that killing is unwholesome and not killing is good. |
不與取為 不善，與取為善。 |
Not giving and taking is unwholesome, but taking and taking is good. |
婬泆為不善，不婬為善。 |
Sexual immorality is unwholesome and non-sexuality is good. |
妄 語為不善，不妄語為善。 |
It is unwholesome to lie, and it is good not to lie. |
綺語為不善，不綺 語為善。 |
Loose talk is unwholesome, and non-folk talk is good. |
兩舌為不善，不兩舌為善。 |
Having two tongues is unwholesome, and not having two tongues is good. |
鬪亂彼 此為不善，不鬪亂彼此為善。 |
It is unwholesome to mess with each other, and it is good to not mess with each other. |
貪他為不 善，不貪他為善。 |
It is not good to be greedy for others, but it is good not to be greedy for others. |
起恚為不善，不起恚 為善。 |
It is unwholesome to be angry, and it is good not to be angry. |
邪見為不善，正見為善。 |
Wrong views are unwholesome, and right views are good. |
如是，比丘！ 行此惡已，墮畜生、餓鬼、地獄中。 |
So, bhikkhu! If you do this evil, you will fall into animals, hungry ghosts, and hell. |
設行善者， 便生人中、天上，及諸善趣阿須倫中。 |
If one does good deeds, he will be born among humans, in heaven, and in various good destinations, such as Asurun. |
是故， 當遠離惡行，修習善行。 |
Therefore, you should stay away from evil deeds and practice good deeds. |
如是，諸比丘！當 作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
16.6 （六）不善 |
16.6 (6) Unwholesome |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我當與汝等說微 妙法，初善、中善、至竟亦善，有義、有味，得修 具足梵行之法，所謂二法也。 |
"I would like to tell you about the subtle Dharma, which is good in the beginning, good in the middle, and good in the end. It has meaning and taste. It is a Dharma that can be cultivated to fulfill the holy life. The so-called two Dharmas. |
諦聽！諦聽！善思 念之，吾當與汝具足說之。」 |
Listen! Listen! If you think about it well, I will explain it to you. " |
諸比丘對曰： |
The monks said to each other: |
「如 是。 |
"That's right. |
世尊！」是時，諸比丘從佛受教。 |
World Honored One! ” At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「彼云何為二法？ |
"What are the two methods? |
所謂邪見、正見，邪治、正治， 邪語、正語，邪業、正業，邪命、正命，邪方便、 正方便，邪念、正念： |
The so-called wrong view and right view, wrong treatment and right treatment, wrong speech and right speech, wrong karma and right karma, wrong livelihood and right livelihood, wrong convenient method and right convenient method, wrong thought and right mindfulness: |
邪三昧、正三昧，是謂 比丘名為二法。 |
Wrong Samadhi and Right Samadhi are the two Dharmas called bhikkhu. |
我今已與汝說此二法， 如來所應為者，今已周訖。 |
I have now explained these two methods to you. What the Tathagata should do has now been completed. |
善念、觀誦，勿有 懈惓，今不行者，後悔無及。」 |
Don’t be hesitant in reciting good thoughts and meditating. If you don’t do it now, you will have no regrets. " |
爾時，諸比丘聞 佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
16.7 （七）燭 |
16.7 (seven) candles |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說燭明之 法，亦當說由燭趣道之業。 |
"Now I am going to talk about the method of candlelight, and I am also going to talk about the karma of the path of candlelight. |
諦聽！諦聽！善思 念之。」 |
Listen! Listen! Think of it well. " |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
爾時，世尊告 諸比丘： |
At that time, the World-Honored One told the monks: |
「彼云何名燭明者？ |
"What is the name of the candlelighter? |
所謂貪婬、瞋恚、 愚癡盡。 |
The so-called greed, anger, and ignorance are all gone. |
彼云何名為由燭趣道之業？ |
What is the name of the karma of Yuzhuqu Tao? |
所謂 正見、正治、正語、正業、正命、正方便、正念、正三 昧，是謂由燭趣道之業。 |
The so-called Right View, Right Governance, Right Speech, Right Action, Right Livelihood, Right Skills, Right Mindfulness, and Right Samadhi are the karma of the path of enlightenment. |
我由此已說燭 明，亦說由燭趣道之業，如來所應為者，今 已周訖。 |
From this I have spoken of the candle light, and I have also said that the karma of the candle path, which the Tathagata should do, has now been completed. |
善念、諷誦，勿有懈怠，今不行者，後 悔無及。」 |
Do not slack off in your kind thoughts and sarcastic recitations. Those who fail to do so now will have no regrets. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
16.8 （八）忍 |
16.8 (8) Forbearance |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二力。 |
"There are these two powers. |
云何為 二力？ |
What is the second force? |
所謂忍力、思惟力，設吾無此二力者， 終不成無上正真等正覺。 |
The so-called endurance and thinking power, if I don’t have these two powers, I will never be able to achieve the supreme and true enlightenment. |
又無此二力者， 終不於優留毘處六年苦行，亦復不能降 伏魔怨，成無上正真之道，坐於道場。 |
And those who do not have these two powers will not be able to practice asceticism for six years in Urupi, nor will they be able to subdue the resentment of demons, achieve the supreme and true path, and sit in the ashram. |
以我 有忍力、思惟力故，便能降伏魔眾，成無上 正真之道，坐於道場。 |
Because I have endurance and thinking power, I can subdue the demons, achieve the supreme and true way, and sit in the dojo. |
是故，諸比丘！當求方 便，修此二力，忍力、思惟力，便成須陀洹道、斯 陀含道、阿那含道、阿羅漢道，於無餘涅槃界 而般涅槃。 |
Therefore, monks! When you seek expediency and cultivate these two powers, the power of endurance and the power of contemplation, you will become the Sotapanna Path, the Stagama Path, the Anagami Path, and the Arahant Path, and achieve parinirvana in the realm of nirvana without residue. |
如是。 |
If so. |
諸比丘！當作是學。」 |
Monks! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
16.9 （九）思惟 |
16.9 (9) Thinking |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者阿那律在拘尸那竭國本所生 處。 |
At that time, the Venerable Anuruddha was living in the kingdom of Kushina. |
爾時，釋、梵、四天王及五百天人，并二十八 大鬼神王，便往至尊者阿那律所。 |
At that time, Buddha, Brahma, the four heavenly kings and five hundred heavenly beings, as well as the twenty-eight great kings of ghosts and gods, went to the place of the Supreme Anana. |
到已，頭 面禮足，在一面住。 |
When we arrived, we were polite and respectful, staying on one side. |
復以此偈歎阿那律 曰： |
Again, he lamented Anaru in this verse and said: |
「歸命人中上， 眾人所敬奉； |
"The best among those who have been appointed to the throne, respected by all; |
我等今不知， 為依何等禪？」 |
I don't know now, why is this Zen? " |
爾時，有梵志名曰闍拔吒，是梵摩喻弟子。 |
At that time, there was a Brahma scholar named Chai Bata, who was a disciple of Brahma Moyu. |
復至尊者阿那律所，頭面禮足，在一面坐。 |
Returning to the Supreme Venerable Analawu House, he sat on one side with his head bowed, his face bowed, and his feet bowed. |
爾時，彼梵志問阿那律曰： |
At that time, Brahma Zhi asked Analyta: |
「我昔在王宮生， 未曾聞此自然之香，為有何人來至此間， 為是天、龍、鬼神、人、非人乎？」 |
When I was born in the royal palace, I never smelled this natural fragrance. Why do people come here? Are they gods, dragons, ghosts, humans, or non-human beings? |
爾時，阿那律報梵 志曰： |
At that time, Analuddha reported to Brahma and said: |
「向者釋、梵、四天王及五百天人，并二十 八大鬼神王，來至我所，頭面禮足，在一面 住。 |
"The Buddha, Brahma, the four heavenly kings and five hundred heavenly beings, as well as the twenty-eight great kings of ghosts and gods, came to my place, bowed their heads, and stayed on one side of me. |
復以此偈而歎我曰： |
He sighed at me again with this verse and said: |
「『自歸人中上， 眾人所敬奉； |
"'He returns to the top among men, and is worshiped by all; |
我等今不知， 為依何等禪？』 |
I don’t know now, why is this Zen? 』 |
」 |
|
梵志問曰： |
Fanzhi asked: |
「以何等故，我今不見其形？ |
"Why can't I see its form now? |
釋、梵、 四天王為何所在？」 |
Where are the four heavenly kings of Buddhism, Brahma and Buddhism? " |
阿那律報曰： |
Analu reported: |
「以汝無有 天眼故也，是故不見釋、梵、四天王及五 百天人，及二十八大鬼神王。」 |
Because you do not have celestial eyes, you cannot see Buddha, Brahma, the four heavenly kings, the five hundred heavenly beings, and the twenty-eight great kings of ghosts and gods. |
梵志問曰： |
Fanzhi asked: |
「設我 能得天眼者，見此釋、梵、四天王及二十八 大鬼神王耶？」 |
Suppose I, who can gain the heavenly eye, can see this Buddha, Brahma, the four heavenly kings and the twenty-eight great ghosts and gods? |
阿那律報曰： |
Analu reported: |
「設當得天眼者， 便能見釋、梵、四天王及五百天人，并二十八 大鬼神王。 |
"If one has the celestial eye, he will be able to see Buddha, Brahma, the four heavenly kings and five hundred heavenly beings, as well as the twenty-eight great kings of ghosts and gods. |
然復，梵志！此天眼者何足為奇！ 有梵天名曰千眼，彼見此千世界，如有 眼之士，自手掌中觀其寶冠。 |
Then come back, Brahma! What a surprise it is for someone with such heavenly eyes! There is a Brahma called Thousand Eyes. He sees these thousand worlds, just like a person with eyes looking at his precious crown from the palm of his hand. |
此梵天亦如 是，見此千世界無有罣礙，然此梵天不自 見身所著衣服。」 |
The same is true for this Brahma. He sees that there are no clothes in these thousands of worlds. However, this Brahma does not see the clothes on his body. " |
梵志問曰： |
Fanzhi asked: |
「何以故？ |
"Why? |
千眼 梵天不自見形所著服飾？」 |
Thousand Eyes Brahma's clothing without seeing himself? " |
阿那律曰： |
Analu said: |
「以其 彼天無有無上智慧眼故，故不自見己 身所著服飾。」 |
Because that heaven does not have the eye of supreme wisdom, it cannot see the clothes on its body. |
梵志問曰： |
Fanzhi asked: |
「設我得無上智慧 眼者，見此身所著服飾不耶？」 |
Suppose I had the eyes of supreme wisdom, wouldn't I be able to see the clothes on this body? |
阿那律曰： |
Analu said: |
「若 能得無上智慧眼者，則能見己形所著服 飾。」 |
If one can obtain the eye of supreme wisdom, he will be able to see the clothing of his own form. |
梵志問曰： |
Fanzhi asked: |
「願尊與我說極妙之法，使得 無上智慧之眼。」 |
May you tell me the most wonderful method, so that you can have the eyes of supreme wisdom. |
阿那律曰： |
Analu said: |
「汝有戒耶？」 |
Do you have any warnings? |
梵志問 曰： |
Fanzhi asked: |
「云何名之為戒？」 |
Why do you call it a precept? |
阿那律曰： |
Analu said: |
「不作眾惡， 不犯非法。」 |
Do not do any evil, do not commit illegal acts. |
梵志報曰： |
Fanzhi reported: |
「如此戒者，我堪奉 持如此之戒。」 |
Those who have such precepts, I am worthy of observing and keeping such precepts. |
阿那律曰： |
Analu said: |
「汝今，梵志！當持禁 戒，無失毫釐，亦當除去憍慢之結，莫計 吾我染著之想。」 |
Now, O Brahma, you should uphold the precepts without missing a beat. You should also get rid of the knot of arrogance and conceit. Don't worry about the thoughts of me and myself. |
時，梵志復問阿那律曰： |
At that time, Fanzhi asked Analuddha again: |
「何 者是吾？ |
"Who is I? |
何者是我？ |
Who am I? |
何者是憍慢結？」 |
What is the knot of arrogance? " |
阿那律曰： |
Analu said: |
「吾者是神識也，我者是形體之具也。 |
"I am the spiritual consciousness, and I am the embodiment of the body. |
於中起 識生吾、我者，是名為憍慢結也。 |
The consciousness that arises in the middle is called self-consciousness. |
是故，梵 志！當求方便，除此諸結。 |
That’s why, Brahma Zhi! You should seek convenience to get rid of these knots. |
如是，梵志！當作 是學。」 |
So, Brahma! Think of it as learning. " |
梵志即從座起，禮阿那律足，遶三匝 而去。 |
Brahma immediately stood up from his seat, bowed at the feet of Analuddha, and walked around three times. |
未至所在，於中道思惟此義，諸塵 垢盡，得法眼淨。 |
Before arriving at the place, if you meditate on this meaning in the middle way, all dust and dirt will be gone, and your Dharma eye will be pure. |
爾時，有天昔與此梵志親 友，知識梵志心中所得諸塵垢盡，得法眼 淨。 |
At that time, one day, I was a relative and friend of this Brahma Zhi, and I knew that all the dust and dirt in Brahma Zhi's heart had been wiped out, and the Dharma Eye was pure. |
爾時，彼天復往至尊者阿那律所，頭面 禮足，在一面住。 |
At that time, that day he went back to the residence of the Supreme Anana, where he stayed with his head, face, and feet bowed. |
即以此偈歎阿那律曰： |
That is to say, in this verse, Analudu said: |
「梵志未至家， 中道得道跡； |
"Before Brahma Zhi reaches home, he will find the path to the middle path; |
垢盡法眼淨， 無疑無猶豫。」 |
The Dharma eye is pure after all the dirt has been removed. There is no doubt that there is no hesitation. " |
爾時，尊者阿那律復以偈告天曰： |
At that time, the Venerable Analudu again addressed the heaven with a verse and said: |
「我先觀彼心， 中間應道跡； |
"I first observe the other person's mind, and there will be traces of the Tao in the middle; |
彼人迦葉佛， 曾聞此法教。」 |
That person, Kassapa Buddha, once heard this teaching. " |
爾時，尊者阿那律即其時離彼處，在人間 遊，漸漸至舍衛國，到世尊所，頭面禮足，在 一面住。 |
At that time, the Venerable Anuruddha left that place and wandered in the human world. He gradually arrived at the Kingdom of Savatthi and arrived at the residence of the Blessed One. He bowed head, face and feet, and stayed on one side. |
爾時，世尊具以法語告阿那律，阿 那律受佛教已，便從坐起，頭面禮足，便 退而去。 |
At that time, the World-Honored One spoke the Dharma to Anārüdt. After Anārüdha accepted Buddhism, he stood up from his seat, saluted with his head, face, and feet, and then left. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我聲聞中弟 子，得天眼第一者，所謂阿那律比丘是。」 |
Among my sravaka disciples, the one who has the most divine vision is the so-called Bhikkhu Aniruddha. |
爾 時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
16.10 （一〇）羅雲 |
16.10 (10) Luo Yun |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者羅雲奉修禁戒，無所觸犯， 小罪尚避，況復大者，然不得有漏心解脫。 |
At that time, the Venerable Luo Yun practiced the forbidden precepts without violating them. Small sins were still avoided, but if the situation worsened, he would not be able to have a leaky mind and be liberated. |
爾時，眾多比丘便至世尊所，頭面禮足，在 一面坐。 |
At that time, many bhikkhus came to the Blessed One's place and sat on one side with their heads bowed and their feet bowed. |
爾時，眾多比丘白世尊曰： |
At that time, many monks came to the World Honored One and said: |
「羅雲比 丘奉修禁戒，無所觸犯，然故有漏心不解 脫。」 |
Bhikkhu Luo Yun observes the forbidden precepts and does not violate them. However, he still has an undisciplined mind and cannot be freed from it. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「具足禁戒法， 諸根亦成就， |
"With the discipline of abstinence, all faculties will be fulfilled. |
漸漸當逮得， 一切結使盡。 |
Gradually, I should be caught, and all the knots will be exhausted. |
「是故，諸比丘！常當念修治正法，無有漏失。 |
"Therefore, bhikkhus, you should always remember to cultivate the correct Dharma without any omissions. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛 所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
難陀、涅槃、烏 驢不善有二 |
Nanda, Nirvana, and Wu. There are two kinds of bad qualities of a donkey. |
燭及忍思惟 梵志及羅雲◎ |
Zhu and Ren's Thoughts Fanzhi and Luo Yun◎ |
17.1 （一）羅雲 |
17.1 (1) Luo Yun |
聞如是： |
I heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
At one time the Buddha was in Śrāvastī, at the Jeta Grove, at Anāthapiṇḍada’s park. |
爾時，世尊到時，著衣持鉢，將羅雲入 舍衛城分衛。 |
At that time, the Bhagavān put on his robe, picked up his bowl, and departed with Rāhula to enter the city walls of Śrāvastī. |
爾時，世尊右旋顧謂羅雲： |
Then the Bhagavān turned to his right and said to Rāhula, |
「汝 今當觀色為無常。」 |
“You should now contemplate the impermanence of form.” |
羅雲對曰： |
Facing him, Rāhula replied, |
「如是，世尊！色 為無常。」 |
“Thusly, Bhagavān, form is impermanent.” |
世尊告曰： |
The Bhagavān told Rāhula, |
「羅雲！痛、想、行、識皆悉無 常。」 |
“Sensation, conception, synthesis, and discrimination are all impermanent.” |
羅雲對曰： |
Facing him, Rāhula replied, |
「如是，世尊！痛、想、行、識皆為無 常。」 |
“Thusly, Bhagavān, sensation, conception, synthesis, and discrimination are all impermanent.” |
是時，尊者羅雲復作是念： |
At this time, Venerable Rāhula thought, |
「此有何因緣， 今方向城分衛，又在道路，何故世尊而面 告誨我？ |
“For what reasons, today, on the path to the city walls, has the Bhagavān faced me and admonished me in this manner? |
今宜當還歸所在，不應入城乞食。」 |
I will return now, as I ought not enter the city walls of Śrāvastī to beg for food.” |
爾時，尊者羅雲即中道還到祇桓精舍， 持衣鉢，詣一樹下，正身正意，結跏趺坐， 專精一心，念色無常，念痛、想、行、識無常。 |
Then Venerable Rāhula promptly returned along the road to the Jeta Grove Monastery. Arriving there with his robe and bowl, he stopped below a tree. Correcting his body and correcting his intention, he sat cross-legged, focusing his energy single-mindedly. He was mindful of the impermanence of form, and mindful of the impermanence of sensation, conception, synthesis, and discrimination. |
爾時， 世尊於舍衛城乞食已，食後在祇桓精舍 而自經行，漸漸至羅雲所。 |
At this time, the Bhagavān had finished begging for food within the city walls of Śrāvastī. After eating, he returned to the Jeta Grove Monastery and walked about, eventually arriving at the place where Rāhula was. |
到已，告羅雲曰： |
There he addressed Rāhula, saying, |
「汝當修行安般之法，修行此法，所有愁憂 之想皆當除盡。 |
“You should cultivate the method of Ānāpānasmṛti. Cultivating this method, every notion of worry and sorrow that you have will come to an end. |
汝今復當修行惡露不淨 想，所有貪欲盡當除滅。 |
You are still cultivating incorrectly with impurity, and your desires have not yet ended. |
汝今，羅雲！當修行 慈心，已行慈心，所有瞋恚皆當除盡。 |
Rāhula, you should now cultivate a mind of kindness, and all anger will come to an end. |
汝今， 羅雲！當行悲心，已行悲心，所有害心悉當 除盡。 |
Rāhula, you should now cultivate a mind of compassion, and all cruelty will come to an end. |
汝今，羅雲！當行喜心，已行喜心，所有 嫉心皆當除盡。 |
Rāhula, you should now cultivate a mind of contentment, and all jealousy will come to an end. |
汝今，羅雲！當行護心，已行 護心，所有憍慢悉當除盡。」 |
Rāhula, you should now cultivate a mind of equality, and all pride will come to an end.” |
爾時，世尊向羅 雲便說此偈： |
At this time, the Bhagavān faced Rāhula and spoke a gāthā: |
「莫數起著想， 恒當自順法； |
Not arousing attachment to appearances, |
| And always in accordance with the Dharma: | |
如此智之士， 名稱則流布。 |
The one who is wise in a way such as this, |
| Has a name that is renowned everywhere. | |
與人執炬明， 壞於大闇冥； |
By holding aloft the torch of wisdom, |
| The great darkness of ignorance breaks apart. | |
天龍戴奉敬， 敬奉師長尊。」 |
The devas and nāgas pay their respects, |
| Giving praise to the venerable master. | |
是時，羅雲比丘復以此偈報世尊曰： |
At this time, the bhikṣu Rāhula replied to the Bhagavān with a gāthā: |
「我不起著想， 恒復順於法； |
I will not arouse attachment to appearances, |
| And will always be in accord with the Dharma. | |
如此智之士， 則能奉師長。」 |
One who is wise in a way such as this, |
| Is still capable of honoring the master. | |
爾時，世尊作是教勅已，便捨而去，還詣靜 室。 |
At this time, after the Bhagavān had given this teaching, he left and returned to his abode of stillness. |
是時，尊者羅雲復作是念： |
Then Venerable Rāhula thought, |
「今云何修行 安般，除去愁憂，無有諸想？」 |
“How can one practice Ānāpānasmṛti to eliminate every notion of worry and sorrow?” |
是時，羅雲即從 坐起，便往世尊所。 |
At this time, Rāhula promptly left his seat and arose, to go to the place where the Bhagavān was. |
到已，頭面禮足，在一面 坐。 |
When he had arrived, he bowed his head at the feet of the Bhagavān, and then sat to one side. |
須臾退坐，白世尊曰： |
After sitting, in a moment of purity, he addressed the Bhagavān, saying: |
「云何修行安般，除 去愁憂，無有諸想，獲大果報，得甘露味？」 |
“How can one practice Ānāpānasmṛti, to eliminate every notion of worry and sorrow? How can one obtain the great fruit, and taste the sweet nectar?” |
世 尊告曰： |
The Bhagavān addressed Rāhula, saying: |
「善哉！善哉！羅雲！汝乃能於如來前 而師子吼，問如此義： |
“Excellent, excellent, Rāhula! You are thus able to ‘roar the lion’s roar’ before the Tathāgata by asking, |
『云何修行安般，除去 愁憂，無有諸想，獲大果報，得甘露味？』 |
‘How can one cultivate the practice of Ānāpānasmṛti, to eliminate every notion of worry and sorrow? How can one obtain the great fruit, and taste the sweet nectar of immortality?’ |
汝今， 羅雲！諦聽！諦聽！善思念之。 |
Now Rāhula, listen carefully. Listen carefully and consider well, |
吾當為汝具分 別說。」 |
because I will explain it to you.” |
對曰： |
Facing him, Venerable Rāhula replied, |
「如是，世尊！」爾時，尊者羅雲從世 尊受教。 |
“Thusly, Bhagavān,” and waited for the Bhagavān’s instruction. |
世尊告曰： |
"The Bhagavān told him, |
「於是，羅雲！ |
“Rāhula, |
若有比丘 樂於閑靜無人之處， |
suppose there is a bhikṣu who is happy being alone in quietude. |
便正身正意， |
In a secluded place, he corrects his body, corrects his intention, |
結跏趺 坐， |
and sits cross-legged. |
無他異念， |
Without any other thoughts, |
繫意鼻頭， |
he fastens his mind on the tip of his nose. |
1. 出息長知息長， |
[1a] When there is a long breath out, he is also aware of the long breath. |
入 息長亦知息長； |
[1b] When there is a long breath in, he is also aware of the long breath. |
2. 出息短亦知息短， |
[2a] When there is a short breath out, he is also aware of the short breath. |
入息短亦 知息短； |
[2b] When there is a short breath in, he is also aware of the short breath. |
3. 出息冷亦知息冷， |
[3a] When there is a cold breath out, he is also aware of the cold breath. |
入息冷亦知息 冷； |
[3b] When there is a cold breath in, he is also aware of the cold breath. |
4. 出息暖亦知息暖， |
[4a] When there is a warm breath out, he is also aware of the warm breath. |
入息暖亦知息暖。 |
[4b] When there is a warm breath in, he is also aware of the warm breath. |
5. 盡 觀身體入息、出息， |
[5a] (he) contemplates on the in-breath and out-breath as they pervade the entire body, |
皆悉知之。 |
[5b] aware of them all. |
6. 有時有息亦 復知有， |
[6a] When there is breathing, he also is aware of its presence. |
又時無息亦復知無。 |
[6b] When there is no breathing, he is also aware of its absence. |
7. 若息從心出 亦復知從心出。 |
[7a] If there is an out-breath conditioned by the mind, he is aware that the out-breath was conditioned by the mind. |
若息從心入亦復知從心 入。 |
[7b] If there is an in-breath conditioned by the mind, he is aware that the in-breath was conditioned by the mind. |
如是，羅雲，能修行安般者，則無愁憂 惱亂之想，獲大果報，得甘露味。」 |
Thusly, Rāhula, one is able to cultivate the practice of Ānāpānasmṛti, to eliminate every notion of worry and sorrow, obtain the great fruit, and taste the sweet nectar of immortality.” " |
爾時，世尊具足與羅雲說微妙法已，羅雲 即從坐起，禮佛足，遶三匝而去。 |
After the Bhagavān had finished imparting this subtle teaching to Rāhula, then Rāhula promptly arose from his seat and bowed at the feet of the Buddha. Circumambulating him three times, he then departed. |
往詣安 陀園，在一樹下，正身正意，結跏趺坐，無他 餘念，繫心鼻頭，出息長亦知息長，入息長 亦知息長； |
Arriving in the Andha Garden, he stopped at the foot of a tree. He corrected his body, corrected his intention, and sat cross-legged. Without any other thoughts, he fastened his mind on the tip of his nose. When there was a long breath out, he was also aware of the long breath. When there was a long breath in, he was also aware of the long breath. |
出息短亦知息短，入息短亦知 息短； |
When there was a short breath out, he was also aware of the short breath. When there was a short breath in, he was also aware of the short breath. |
出息冷亦知息冷，入息冷亦知息冷； |
When there was a cold breath out, he was also aware of the cold breath. When there was a cold breath in, he was also aware of the cold breath. |
出息暖亦知息暖，入息暖亦知息暖。 |
When there was a warm breath out, he was also aware of the warm breath. When there was a warm breath in, he was also aware of the warm breath. |
盡觀 身體入息、出息，皆悉知之。 |
(he) contemplated on the in-breath and out-breath as they pervaded the entire body, and was aware of them all. |
有時有息亦復 知有，有時無息亦復知無。 |
When there was breathing, he was aware of its presence. When there was no breathing, he was aware of its absence. |
若息從心出亦 復知從心出。 |
If there was an out-breath conditioned by the mind, he was aware that it came from the mind. |
若息從心入亦復知從心入。 |
If there was an in-breath conditioned by the mind, he was aware that it came from the mind. |
爾時，羅雲作如是思惟，欲心便得解脫，無 復眾惡。 |
At this time, Rāhula cultivated thusly, and a mind of desires was set free, not returning to the multitude of evils. |
有覺、有觀，念持喜安，遊於初禪。 |
[1] Contemplating with this mindfulness, he maintained the joy and bliss of roaming in the First Dhyāna, in which there is coarse-thinking (vitarka) and subtle-thinking (vicāra). |
有 覺、有觀息，內自歡喜，專其一心，無覺、無觀， 三昧念喜，遊於二禪。 |
[2] When vitarka and vicāra came to a rest, he experienced inner bliss and single-pointedness of mind. Without coarse-thinking and subtle-thinking of the mind, with only bliss born from samādhi, he roamed in the Second Dhyāna. |
無復喜念，自守覺知 身樂，諸賢聖常所求護喜念，遊於三禪。 |
[3] Observing awareness, he experienced the physical pleasure that the Noble Ones constantly experience with equanimity, the complete satisfaction and mindfulness of roaming in the Third Dhyāna. |
彼 苦樂已滅，無復愁憂，無苦無樂，護念清淨， 遊於四禪。 |
[4] When both pain and pleasure were eliminated, there were no more worries and vexations. Without pain and pleasure, only completely pure and perfect mindfulness, he roamed in the Fourth Dhyāna. |
彼以此三昧，心清淨無塵穢，身 體柔軟，知所從來，憶本所作，自識宿命無 數劫事。 |
From this samādhi, his mind was completely pure, without the dust of defilements, and his physical body was supple and soft. He was aware of places from the past, and remembered what he had previously done. |
亦知一生、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、萬生、 數十萬生，成劫、敗劫，無數成劫、無數敗劫， 億載不可計，我曾生彼，名某姓某，食如此 食，受如此苦樂，壽命長短，彼終生此，此終 生彼。 |
He recalled previous lives over incalculable eons. He was aware of one, two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, ten thousand, even hundreds of thousands of lives. He recalled the passing of eons as well as the destruction of eons, countless successions of eons and their destructions—hundreds of millions of incalculable eons. He recalled his previous births, that he had various names, was born into certain families, ate such and such food, experienced such and such suffering and happiness. He knew whether his lives were long or short, and that he died in such and such a place, and he was reborn in such and such a place. |
彼以此三昧，心清淨無瑕穢，亦無 諸結。 |
From this samādhi, his mind was completely pure, without fetters, |
亦知眾生所起之心，彼復以天眼清 淨無瑕穢，觀眾生類： |
and his mind was able to know about the origins of sentient beings. |
生者、逝者，善色、惡色， 善趣、惡趣，若好、若醜，所行、所造，如實知之。 |
Moreover, by means of the complete purity and clarity of the Divine Eye, he saw the birth and death of sentient beings, their good forms and evil forms, good destinies and evil destinies, and understood that in reality they actually come from good or bad actions. |
或有眾生，身行惡、口行惡、意行惡，誹謗賢 聖，行邪見，造邪見行，身壞命終，入地獄 中。 |
If there were sentient beings who practiced evil in body, speech, and mind, who insulted the Noble Ones, practicing and holding false views, then at the end of their lives when their bodies were broken apart, they would enter into the hells. |
或復眾生，身行善、口行善、意行善，不 誹謗賢聖，恒行正見、造正見行，身壞命 終，生善處天上。 |
However, if there were sentient beings who practice virtue in body, speech, and mind, who do not insult the Noble Ones, and who practice and hold correct views, then at the end of their lives when their bodies are broken apart, they would go to live in the heavens above. |
是謂天眼清淨無瑕穢，觀眾 生類： |
This is called the complete purity and clarity of the Divine Eye, |
生者、逝者，善色、惡色，善趣、惡趣，若好、若 醜，所行、所造，如實知之。 |
with which one sees the birth and death of sentient beings, their good forms and evil forms, good destinies and evil destinies, and understands that in reality they actually come from good or bad actions. |
復更施意，成盡漏 心，彼觀此苦，如實知之。 |
Moreover, he practiced the contemplation of suffering, and was aware of both the ending of suffering and the origin of suffering, truly aware of them as such. |
復觀苦習，亦知 苦盡，亦知苦出要，如實知之。 |
By means of developing this mindfulness, his mind attained liberation from the outflows of desires, and his mind attained liberation from the outflows of ignorance. |
彼以作是 觀，欲漏心得解脫，有漏、無明漏心得解脫， 已得解脫，便得解脫智： |
After attaining these liberations, he naturally attained the liberation of wisdom, |
生死已盡，梵行已 立，所作已辦，更不復受有，如實知之。 |
and birth and death then came to an end. Brahmacarya had been established, what was to be done, had been done, and there was no more coming back into existence—thus was his true awareness. |
是時， 尊者羅雲便成阿羅漢。 |
It was at this time that Venerable Rāhula became an arhat. |
是時，尊者羅雲已成 羅漢，便從坐起，更整衣服，往至世尊所， 頭面禮足，在一面住，白世尊曰： |
At this time, after Venerable Rāhula had become an arhat, he arose from his seat, arranged his robes, and went to the place of the Bhagavān. Bowing his head at the feet of the Bhagavān, he then moved to one side. He addressed the Bhagavān, saying, |
「所求已得， 諸漏除盡。」 |
“That which was sought has been attained: the cessation of all outflows.” |
爾時，世尊告諸比丘： |
At that time, the Bhagavān told all the bhikṣus, |
「諸得阿羅 漢者，無有與羅雲等也。 |
“Of those who have attained arhatship, there is none equal to Rāhula. |
論有漏盡，亦是 羅雲比丘。 |
In regard to the cessation of outflows, it is the bhikṣu Rāhula who is foremost. |
論持禁戒者，亦是羅雲比丘。 |
In regard to those who maintain the precepts, it is again the bhikṣu Rāhula who is foremost. |
所 以然者，諸過去如來、等正覺，亦有此羅雲 比丘。 |
In this manner, all tathāgatas of the past, those of Anuttarā Samyaksaṃbodhi, also had this bhikṣu Rāhula. |
欲言佛子，亦是羅雲比丘，親從佛生， 法之上者。」 |
Wishing to be called the Son of the Buddha, this bhikṣu Rāhula closely followed the life of the Buddha to the highest Dharma.” |
爾時，世尊告諸比丘： |
At that time, the Bhagavān told all the bhikṣus, |
「我聲聞中第 一弟子能持禁戒，所謂羅雲比丘是。」 |
“Amongst my śrāvakas, the foremost student in maintaining the precepts is truly the bhikṣu Rāhula.” |
爾時，世 尊便說此偈： |
Then the Bhagavān spoke this gāthā: |
「具足禁戒法， 諸根亦成就； |
By utilizing the precepts of the Dharma, |
| The various faculties are all accomplished. | |
漸漸當逮得， 一切結使盡。」 |
Progressing until they are all attained, |
| The causes of all afflictions come to an end. | |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
| At this time, all the bhikṣus heard what the Buddha had said, and blissfully practiced in accordance. | |
◎增壹阿含經卷第七 |
◎ Zengyi Ahan |
17.2 （ 二 ） |
17.2 (Two) |
增壹阿含經卷第八 |
The Eighth Volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 ◎安般品之二 |
Translated by Qutan Sangha Deva in the Eastern Jin Dynasty, the Tripitaka of Jibin ◎Anpanpin No. 2 |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「二人出現於世甚 為難得。 |
"It's very rare for these two to appear in the world. |
云何為二人？ |
Why are there two people? |
所謂如來、至真、等正 覺出現於世甚為難得； |
It is very rare for the so-called Tathagata, the True One, and other enlightenments to appear in the world; |
轉輪聖王出現於 世甚為難得。 |
It is very rare for the Holy King of Wheels to appear in this world. |
此二人出現於世間甚為 難得。」 |
It is very rare for these two people to appear in the world. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
17.3 （三） |
17.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「二人出現於世甚 為難得。 |
"It's very rare for these two to appear in the world. |
云何為二人？ |
Why are there two people? |
所謂辟支佛出現世 間甚為難得； |
The so-called Paccekabuddha appears in this world is very rare; |
如來弟子漏盡阿羅漢出現 世間甚為難得。 |
It is very rare in the world for an Arhat to appear as a disciple of the Tathagata. |
是謂，比丘！此二人者出現 於世甚為難得。」 |
That’s right, bhikkhu! It is very rare for these two people to appear in the world. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
17.4 （四） |
17.4 (4) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二法，在於世 間，甚為煩惱。 |
"These two dharmas are very troublesome in the world. |
云何為二法？ |
What are the two methods? |
所謂作眾惡本， 起諸怨嫌，復不造善行諸德之本。 |
It is said that the root of doing all kinds of evil is to arouse all kinds of resentment, and not to do the root of good deeds and virtues. |
是謂，比 丘！二法甚為煩惱。 |
That’s right, bhikkhu! The second method is very troublesome. |
是故，諸比丘！當覺知此 煩惱法，亦當覺知不煩惱法。 |
Therefore, monks! You should be aware of this dharma of afflictions, and you should also be aware of the dharma of non-afflictions. |
諸煩惱之法， 當念斷除； |
All troubles should be eradicated with thought; |
不煩惱之法，當念修行。 |
The way to avoid worries is to meditate and practice. |
如是， 諸比丘！當作是學。」 |
So, bhikkhus! Think of it as learning. " |
爾時，諸比丘聞佛所說， 歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
17.5 （五） |
17.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「邪見眾生所念、所趣 及餘諸行，一切無可貴者，世間人民所不 貪樂。 |
"The thoughts, interests, and other actions of sentient beings with wrong views are all worthless, and people in the world do not desire pleasure. |
所以然者，以其邪見不善故也。 |
Therefore, it is because of its wrong views that it is not good. |
猶如 有諸苦菓之子。 |
Just like the children of bitter fruits. |
所謂苦菓、苦蔘子、葶藶 子、畢地槃持子，及諸餘苦子，便於良地種 此諸子，然後生苗猶復故苦。 |
The so-called bitter fruits, bitter ginseng seeds, coriander seeds, Bi Dipanchi seeds, and other bitter seeds are convenient for planting these seeds in good land, and then the seedlings will return to the original bitterness. |
所以然者， 以其子本苦故。 |
This is so because the child is originally suffering. |
此邪見眾生亦復如是，所 作身行、口行、意行，所趣、所念及諸惡行，一切 無可貴者，世間人民所不貪樂。 |
The same is true for sentient beings with these wrong views. Their actions of body, speech, and mind, their interests, thoughts, and all kinds of evil deeds are all worthless, and people in the world are not greedy for pleasure. |
所以然 者，以其邪見惡不善故。 |
Therefore, it is because of its evil views that it is evil and unwholesome. |
是故，諸比丘！當 除邪見，習行正見。 |
Therefore, monks! Get rid of wrong views and practice right views. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
17.6 （六） |
17.6 (Saturday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「正見眾生所念、所趣 及諸餘行，一切盡可貴敬，世間人民所可貪 樂。 |
"Correctly see that all sentient beings' thoughts, interests, and other actions are all valuable and respectful, and all people in the world can be greedy and happy. |
所以者何？ |
So what? |
以其正見妙故。 |
Because of its wonderful view. |
猶如有諸甜 菓，若甘蔗、若蒲桃菓，及諸一切甘美之菓， 有人修治良地，而取種之，然後生子皆悉 甘美，人所貪樂。 |
It is like there are sweet fruits, such as sugar cane, rose apples, and all other sweet fruits. Someone cultivates good land and takes the seeds, and then gives birth to children, all of which are sweet and sweet, and people are greedy and happy. |
所以然者，以其菓子本 甘美故，此正見眾生亦復如是，所念、所趣及 諸餘行，一切皆可貪樂，世間人民無不喜 者。 |
Therefore, because the fruit is inherently sweet, all sentient beings with this right view are also like this. Their thoughts, interests, and other actions can all be greedy and pleasurable, and all people in the world are happy with it. |
所以者何？ |
So what? |
以其正見妙故。 |
Because of its wonderful view. |
是故，諸比丘！ 當習行正見。 |
Therefore, monks! Practice right views. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
17.7 （七） |
17.7 (seven) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者阿難在閑靜之處，獨自思惟， 便生是念： |
At that time, the Venerable Ananda was in a quiet place, thinking alone, and this thought occurred to him: |
「諸有生民，興愛欲想，便生欲愛， 晝夜習之，無有厭足。」 |
All living beings, when they have thoughts of love and desire, they will develop desire and love. They practice it day and night, and never get tired of it. |
爾時，尊者阿難向暮 即從坐起，著衣正服，便往至世尊所。 |
At that time, the Venerable Ananda stood up from his seat, put on his proper clothes, and went to where the World Honored One was. |
到 已，頭面禮足，在一面坐。 |
Having arrived, he sat down on one side with his head bowed and his face bowed. |
爾時，尊者阿難白 世尊曰： |
At that time, the Venerable Ananda said to the World Honored One: |
「向在靜閑之處，便生此念： |
"When I am in a quiet place, I have this thought: |
『諸有眾 生，興欲愛想，便生欲愛，長夜習之，無有厭 足。』 |
"All sentient beings, when they have desires and thoughts, they will have desires and loves. If they practice it for a long time, they will never be tired of it." 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「如是。 |
"That's right. |
阿難！如汝所言，諸有人 民，興欲愛想，便增欲想，長夜習之，無有厭 足。 |
Ananda! As you said, there are people who have desires and thoughts, so they increase their desires and thoughts. They practice it all night long and never get tired of it. |
所以者何？ |
So what? |
昔者，阿難！過去世時有轉輪聖 王，名曰頂生，以法治化，無有奸罔，七寶 成就。 |
The former one, Ananda! In the past life, there was a wheel-turning sage king named Dingsheng, who was governed by law, free from treachery, and achieved the seven treasures. |
所謂七寶者： |
The so-called Seven Treasures: |
輪寶、象寶、馬寶、珠寶、玉女 寶、居士寶、典兵寶，是謂七寶。 |
The wheel treasure, the elephant treasure, the horse treasure, the jewels, the jade girl treasure, the layman's treasure, and the soldier's treasure are the seven treasures. |
復有千子，勇 猛強壯，能降伏諸惡，統領四天下不加刀 杖。 |
There will be another Thousand Sons, brave and strong, able to subdue all evils, and rule the four worlds without using swords or staffs. |
阿難當知，爾時頂生聖王便生此念： |
Ananda should know that at that time the Holy King, the Supreme Being, had this thought: |
『我 今有此閻浮提地，人民熾盛，多諸珍寶，我 亦曾從耆年長老邊聞： |
"I now have this land of Jambudvipa, where the people are prosperous and there are many treasures. I also heard from the senior elders: |
「西有瞿耶尼土，人 民熾盛，多諸珍寶。」 |
To the west is the land of Quyeni, with prosperous people and many treasures. |
我今當往統彼國土。』 |
I shall go to rule that land now. 』 |
爾 時，阿難！頂生適生斯念，將四部兵，從此 閻浮地沒，便往至瞿耶尼土。 |
Then, Ananda! With a thought in his mind, he sent four troops, and from then on Jambudvipa disappeared, and then went to the land of Kuyani. |
「爾時，彼土人 民見聖王來，皆悉前迎，禮跪問訊： |
"At that time, when the people of that land saw the Holy King coming, they all came forward to greet them, knelt down and asked: |
『善來，大王！ 今此瞿耶尼國，人民熾盛，唯願聖王當於此 治化諸人民，使從法教！』爾時，阿難！聖王頂 生即於瞿耶尼統領人民，乃經數百千年。 |
"Come on, great king!" Nowadays, in the country of Quyani, the people are prosperous. I only hope that the holy king can rule and transform the people here and make them follow the teachings of the Dharma! ’ Then, Ananda! The Holy King, Ding, led the people in Guyani as soon as he was born, and it lasted for hundreds of thousands of years. |
「是時，聖王頂生復於餘時便生此念： |
"At that time, when the Holy King was born again, I had this thought: |
『我有 閻浮提，人民熾盛，多諸珍寶，亦雨七寶，乃 至于膝； |
"I have Jambudvipa, the people are prosperous, there are many treasures, and the seven treasures are also raining down, even to the knees; |
今亦復有此瞿耶尼，人民熾盛，多 諸珍寶。 |
Today there is also this Quyani, with a prosperous people and many treasures. |
我亦曾從長年許聞： |
I have also heard for many years: |
「復有弗于 逮，人民熾盛，多諸珍寶。」 |
There are no more people to catch, the people are prosperous, and there are many treasures. |
我今當往統彼國 土，以法治化。』 |
I shall now go and rule that country and rule it by law. 』 |
爾時，阿難！頂生聖王適生斯 念，將四部兵，從瞿耶尼沒，便往至弗于逮。 |
At that time, Ananda! The top-born holy king Shisheng Si thought, and sent four soldiers from Guyani to Fuyu to catch him. |
「爾時，彼土人民見聖王來，皆悉前迎，禮跪問 訊，異口同響而作是語： |
"At that time, when the people of that land saw the Holy King coming, they all came forward to greet him. They knelt down and asked for information. They all said this in unison: |
『善來，大王！今此弗 于逮，人民熾盛，多諸珍寶，唯願大王當於 此治化諸人民，使從法教！』爾時，阿難！頂生 聖王即於弗于逮統領人民，乃經百千 萬歲。 |
"Come on, great king!" Today, there is no need to catch anyone, the people are prosperous, and there are many treasures. I only hope that the king can rule and transform the people here and make them follow the teachings of the Dharma! ’ Then, Ananda! The sage king who was born at the end of his life ruled the people for hundreds of thousands of years. |
「是時，聖王頂生復於餘時便生此念： |
"At that time, when the Holy King was born again, I had this thought: |
『我於閻浮提，人民熾盛，多諸珍寶，亦雨七 寶，乃至于膝； |
"I am in Jambudvipa, the people are prosperous, and there are many treasures. I also rain down seven treasures, even to the knees; |
今亦復有此瞿耶尼，人民熾 盛，多諸珍寶； |
Today there is also this Quyani, with a prosperous people and many treasures; |
今亦復有此弗于逮國，人民 熾盛，多諸珍寶。 |
Today, there is no such thing as a country with a prosperous people and many treasures. |
我亦曾從耆年長老邊聞： |
I also heard from senior elders: |
「復有欝單越，人民熾盛，多諸珍寶，所為自 由，無固守者。 |
"Again, there is Shanyue, the people are prosperous, there are many treasures, everything is free, and there is no one who can hold on. |
壽不中夭，正壽千歲。 |
If you don't live long enough, you will live a thousand years. |
在彼壽 終必生天上，不墮餘趣，著劫波育衣，食自 然粳米。」 |
In that life, he will be reborn in heaven and will not fall into the rest of the world. He will be clothed in kalpa waves and eat natural japonica rice. " |
我今當往統領彼國土，以法治化。』 |
I shall now rule that land and rule it by law. 』 |
「爾時，阿難！頂生聖王適生斯念，將四部兵， 從弗于逮沒，便往至欝單越。 |
"At that time, Ananda, the supreme holy king Shisheng Si thought, and the four soldiers were not captured and captured, and then they went to the Danyue. |
遙見彼土 欝然青色，見已，便問左右臣曰： |
I saw the green land in the distance. When I saw it, I asked my ministers: |
『汝等普見 此土欝然青色不乎？』 |
"You have all seen that this soil is naturally green, isn't it?" 』 |
對曰： |
To say: |
『唯然，見之。』 |
"Wei Ran, see it." 』 |
王 告群臣曰： |
The king told his ministers: |
『此是柔軟之草，軟若天衣而無 有異。 |
This is soft grass, as soft as heaven's clothes, no different. |
此等諸賢當於斯坐。』 |
All these sages should sit here. 』 |
小復前行，遙 見彼土晃然黃色，便告諸臣曰： |
Xiaofu walked forward and saw the land in the distance turning yellow, so he told his ministers: |
『汝等普見 此土晃然黃色不乎？』 |
"You have all seen that this soil is yellow, don't you think?" 』 |
對曰： |
To say: |
『皆悉見之。』 |
"Everyone has seen it." 』 |
大 王曰： |
The king said: |
『此名自然粳米，此等諸賢恒食此食。 |
This is called natural japonica rice, and these sages always eat it. |
如今卿等，亦當食此粳米。』 |
Now you, your Majesty, should also eat this Japonica rice. 』 |
爾時，聖王小復 前行，復見彼土普悉平正，遙見高臺顯望殊 特，復告諸臣： |
At that time, the Holy King Xiaofu walked forward and saw that the land was generally flat and upright. In the distance, he saw a high platform with a special outlook. He told his ministers again: |
『汝等頗見此土普地平正 乎？』 |
"Have you noticed that the land here is flat and upright?" 』 |
對曰： |
To say: |
『如是，皆悉見之。』 |
"In this way, everyone has seen it. 』 |
大王報曰： |
The king reported: |
『此名 劫波育樹衣，汝等亦復當著此樹衣。』 |
"This name is called Jiebo Yushuyi, and you will also bear this treeyi again." 』 |
「爾時， 阿難！彼土人民見大王來，皆起前迎，禮跪 問訊，異音同響而作是說： |
"At that time, Ananda! When the people of that land saw the king coming, they all stood up to greet him. They knelt down and asked for information. They all spoke with different voices and said: |
『善來，聖王！此欝 單越，人民熾盛，多諸珍寶，唯願大王當於 此治化諸人民，使從法教！』爾時，阿難！頂生 聖王即於欝單越統領人民，乃經百千 萬歲。 |
"Come on, Holy King!" In this Shanyue, the people are prosperous and there are many treasures. I only hope that the king can rule and transform the people here and make them follow the teachings! ’ Then, Ananda! The supreme holy king ruled the people in Shanyue for hundreds of thousands of years. |
「是時，頂生聖王復於餘時便生此念： |
"At that time, when the Holy King of the Supreme Being came back to life, I had this thought: |
『我今有閻浮地，人民熾盛，多諸珍寶，亦雨 七寶，乃至于膝； |
"Now I have the land of Jambudvipa, the people are prosperous, and there are many treasures. It also rains down the seven treasures, even to the knees; |
今亦復有此瞿耶尼、弗于 逮及此欝單越，人民熾盛，多諸珍寶。 |
Now there is this Quyani again, and I can't catch this Shanyue. The people are prosperous and there are many treasures. |
我亦 曾從耆年長老邊聞： |
I also heard from senior elders: |
「有三十三天，快樂無 比，壽命極長，衣食自然，玉女營從，不可稱 計。」 |
For thirty-three days, I was extremely happy, lived an extremely long life, had natural food and clothing, and had beautiful women to follow me. It was impossible to count. |
我今當往領彼天宮，以法治化。』 |
I will now go to that heavenly palace and rule it with laws. 』 |
「爾時，阿 難！頂生聖王適生斯念，將四部兵，從欝單 越沒，便往至三十三天上。 |
"At that time, Ananda! With the thought of Shisheng, the supreme holy king, he sent his four armies to the top of the Thirty-Three Heavens. |
爾時，天帝釋遙 見頂生聖王來，便作是說： |
At that time, when the Heavenly Emperor Shiyao saw the coming of the Holy King, he said: |
『善來，大王！可 就此坐。』 |
"Come on, great king!" But sit here. 』 |
爾時，阿難！頂生聖王即共釋提桓 因一處坐。 |
At that time, Ananda! The most reborn holy king is Shi Tihuan, who is sitting in the same place. |
二人共坐，不可分別，顏貌舉動， 言語聲響，一而不異。 |
When the two sit together, they are indistinguishable. Their appearance, actions, words and sounds are all the same. |
爾時，阿難！頂生聖王 在彼，乃經數千百歲已，便生此念： |
At that time, Ananda! The Incarnate Holy King was there, thousands and hundreds of years old, when he had this thought: |
『我今 有此閻浮地，人民熾盛，多諸珍寶，亦雨七 寶，乃至于膝； |
"Now I have this land of Jambudvipa, with prosperous people and many precious treasures. It also rains down seven treasures, even to the knees; |
亦有瞿耶尼，亦復有弗于 逮，亦復有欝單越，人民熾盛，多諸珍寶。 |
There is also Quyani, there is also Fu Yuzhao, there is also Judanyue, the people are prosperous, and there are many treasures. |
我今至此三十三天，我今宜可害此天帝 釋，便於此間獨王諸天。』 |
I have been here for thirty-three days now. I should harm Shi, the emperor of heaven, so that he can be the sole king of all heavens. 』 |
爾時，阿難！頂生 聖王適生此念，即於座上而自退墮，至閻 浮里地，及四部兵皆悉落墮。 |
At that time, Ananda! When the Holy King had this thought, he retreated from his seat and fell to the ground of Jambuli, where all his soldiers and soldiers fell. |
爾時，亦失輪 寶，莫知所在，象寶、馬寶同時命終，珠寶自 滅，玉女寶、居士寶、典兵寶斯皆命終。 |
At that time, the wheel treasure was also lost, and its whereabouts were unknown. The elephant treasure and the horse treasure died at the same time. |
「爾時，頂 生聖王身得重病，諸宗族親屬普悉運集， 問訊王病： |
"At that time, the holy king of Dingsheng was seriously ill, and all the relatives of the clan gathered together to inquire about the king's illness: |
『云何，大王！若使大王命終之後， 有人來問此義： |
"What's the matter, Your Majesty!" If after the death of the king, someone comes to ask about this meaning: |
「頂生大王臨命終時，有何 言教？」 |
What did the King of Incarnation say when he was about to die? |
設有此問，當何以報之？』 |
Given this question, how should we repay it? 』 |
頂生聖王報 曰： |
The Immortal Saint King reports: |
『若使我命終，命終之後有人問者，以此 報之： |
"If I die and someone asks after my death, I will repay you with this: |
「頂生王者，領此四天下而無厭足，復 至三十三天，在彼經數百千歲，意猶生 貪，欲害天帝，便自墮落，即取命終。」 |
The king who was born at the top of the world led the four worlds without getting tired of them. He returned to the thirty-third world. During those hundreds of thousands of years, he was still greedy and wanted to harm the emperor of heaven. He fell down and died. |
』 |
』 |
「汝今，阿 難！勿懷狐疑。 |
"Now, Ananda, don't be suspicious. |
爾時，頂生王者豈異人乎？ |
At that time, how could the person who was born as a king be a different person? |
莫 作是觀。 |
Don't take it for granted. |
所以然者，時頂生王者即我身是。 |
Therefore, it is my body that is the king of time. |
爾時，我領此四天下，及至三十三天，於五 欲中，無有厭足。 |
At that time, I have led these four worlds up to the thirty-three worlds, and I am not satisfied with any of the five desires. |
阿難！當以此方便，證知 所趣，興貪欲心，倍增其想，於愛欲中而無 厭足； |
Ananda! You should use this method to realize your interests, arouse your greedy mind, multiply your thoughts, and never be satisfied with your desires; |
欲求厭足，當從聖賢智慧中求。」 |
If you are tired of your desires, you should seek them from the wisdom of sages. " |
爾時， 世尊於大眾中，便說此偈： |
At that time, the World-Honored One spoke this verse in the crowd: |
「貪婬如時雨， 於欲無厭足； |
"Greetings and sexual immorality are like rain, and you are insatiable and satisfied with your desires; |
樂少而苦多， 智者所屏棄。 |
Less pleasure and more pain are rejected by the wise. |
正使受天欲， 五樂而自娛； |
Just as he is receiving heaven's desires, he entertains himself with the five pleasures; |
不如斷愛心， 正覺之弟子。 |
It is better to cut off love and become a disciple of enlightenment. |
貪欲延億劫， 福盡還入獄； |
Greed prolongs billions of calamities, and even after all blessings go to jail; |
受樂詎幾時， 輒受地獄痛。 |
No matter how long you enjoy happiness, you will always suffer the pain of hell. |
「是故，阿難！當以此方便，知於欲而去欲， 永不興其想。 |
"That's why, Ananda! Using this method, you should know your desires and get rid of them, and never have any thoughts about them. |
當作是學。」 |
Think of it as learning. " |
爾時，阿難聞佛 所說，歡喜奉行。 |
At that time, Ananda heard what the Buddha said and followed it with joy. |
17.8 （八） |
17.8 (eight) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，生漏婆羅門便往至世尊所，共相 問訊，在一面坐。 |
At that time, the brahmins who gave birth to the leakage went to the place where the Blessed One was. They asked each other and sat down together. |
是時，生漏婆羅門白世尊 曰： |
At that time, the brahman who gave birth to the leakage said to the Blessed One: |
「當云何觀惡知識人？」 |
Why should I view evil intellectuals? |
世尊告曰： |
The World Honored One said: |
「當觀 如觀月。」 |
Look at it like looking at the moon. |
婆羅門曰： |
Brahmin said: |
「當云何觀善知識？」 |
How should we look at a good teacher? |
世尊 告曰： |
The World Honored One said: |
「當觀如觀月。」 |
Contemplate it as you would the moon. |
婆羅門曰： |
Brahmin said: |
「沙門瞿曇今 所說者，略說其要，未解廣義。 |
"What the recluse Qutan said today is a brief summary of its essence, but it is not understood in a broad sense. |
唯願瞿曇廣 普說義，使未解者解。」 |
I only hope that Qu Tanguang will explain the meaning to those who have not yet understood it. " |
世尊告曰： |
The World Honored One said: |
「婆羅門！諦 聽！諦聽！善思念之，吾當與汝廣演其義。」 |
Brahmin! Listen carefully! Listen carefully! Remember it well, and I will explain its meaning to you. |
婆 羅門對曰： |
The Brahmin said to him: |
「如是，瞿曇！」生漏婆羅門從佛受 教。 |
"So it is, Qutan!" The brahmin born in the lake received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「猶如，婆羅門！月末之月，晝夜 周旋，但有其損，未有其盈。 |
"Just like, Brahman! The moon at the end of the month revolves around day and night, but it has its losses but not its gains. |
彼以減損，或復 有時而月不現，無有見者。 |
He may reduce it or return it. Sometimes the moon does not appear and there is no one to see it. |
此亦如是，婆羅 門！若惡知識，經歷晝夜，漸無有信，無有 戒，無有聞，無有施，無有智慧，彼以無 有信、戒、聞、施、智慧，是時彼惡知識身壞命終， 入地獄中。 |
So it is, Brahman! If an evil knowledge goes through day and night and gradually loses faith, discipline, hearing, giving, and wisdom, then that evil knowledge will lose its body and life because it has no faith, discipline, hearing, giving, and wisdom. In the end, he went to hell. |
是故，婆羅門！我今說是惡知識 者，猶如月末之月。 |
Therefore, Brahman! I now say that those who are evil knowledge are like the moon at the end of the month. |
猶如，婆羅門！月初生 時，隨所經過日夜，光明漸增，稍稍盛滿，便 於十五日具足盛滿，一切眾生靡不見者。 |
Like, Brahman! On the first day of the month, as the days and nights pass, the light gradually increases and becomes slightly full. On the fifteenth day, it becomes full and full, and all sentient beings disappear. |
如是，婆羅門！若善知識，經歷日夜，增益信、 戒、聞、施、智慧。 |
So, Brahman! If you are a good teacher, through day and night, you will increase your faith, precepts, hearing, charity, and wisdom. |
彼以增益信、戒、施、聞、智慧，爾時 善知識身壞命終，生天上善處。 |
He increases faith, precepts, charity, hearing, and wisdom. At that time, the body of the good friend will be destroyed and his life will be destroyed, and he will be born in a good place in heaven. |
是故，婆羅門！ 我今說此善知識所趣，猶月盛滿。」 |
Therefore, Brahman! I now say that the interest of this good teacher is like the full moon. " |
爾時，世尊 便說此偈： |
At that time, the World-Honored One spoke this verse: |
「若人有貪欲， 瞋恚癡不盡； |
"If a person has greed, anger, hatred and delusion, he will never stop them; |
於善漸有減， 猶如月向盡。 |
Goodness gradually decreases, just like the moon ends. |
若人無貪欲， 瞋恚癡亦盡； |
If a person has no greed, anger, hatred, and ignorance will also be gone; |
於善漸有增， 猶如月盛滿。 |
The goodness gradually increases, just like the full moon. |
「是故，婆羅門！當學如月初。」 |
That's why, Brahmin! You should learn as if it were the beginning of the month. |
爾時，生漏婆羅門 白世尊曰： |
At that time, the brahman who gave birth to the leakage said to the World-Honored One: |
「善哉！瞿曇！猶如屈者得伸，冥 者見明，迷者見路，於闇冥然明。 |
"Excellent! Qu Tan! It's like a person who has been bent can be stretched, a person who has been in darkness can see the light, a person who has been confused can see the way, and there is light in the darkness. |
此亦如 是，沙門瞿曇無數方便為我說法，我今自 歸世尊及法、眾僧，自今以往，聽我為優 婆塞，盡形壽不殺生。」 |
In the same way, the ascetic Qutan has taught me the Dharma through countless means. I now return to the World Honored One, the Dharma, and all the monks. From now on, they will listen to me as Upasaka and refrain from killing living beings throughout my physical life. " |
爾時，生漏聞佛所說， 歡喜奉行。 |
At that time, he heard what the Buddha said and followed it with joy. |
17.9 （九） |
17.9 (nine) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說善知識 法，亦當說惡知識法，諦聽！諦聽！善思念之。」 |
Now I will teach the Dharma of good knowledge, and I will also teach the Dharma of evil knowledge. Listen carefully! Listen carefully! Remember it well. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」爾時，諸比丘從佛受 教。 |
World Honored One! ” At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「彼云何名為惡知識法？ |
"What is the Dharma of evil knowledge? |
於是， 比丘！惡知識人便生此念： |
So, bhikkhu! People with bad knowledge will have this thought: |
『我於豪族出家 學道，餘比丘者卑賤家出家。』 |
"I became a monk in a wealthy family and studied Taoism, while I became a monk in a humble family. 』 |
依己姓望，毀 訾餘人，是謂名為惡知識法。 |
To destroy others based on one's own surname is called evil knowledge of the Dharma. |
「復次，惡知識 人便生此念： |
"Again, people with evil knowledge will have this thought: |
『我極精進奉諸正法，餘比丘者 不精進持戒。』 |
"I am diligent in serving all the righteous Dharma, but I am a bhikkhu who is not diligent in observing the precepts." 』 |
復以此義，毀呰他人，而自貢 高，是謂為惡知識法。 |
In this sense, destroying others and doing one's own best is called evil knowledge of the Dharma. |
「復次，惡 知 識者復作 是念： |
"Again, the evil knower will repeat this thought: |
『我三昧成就，餘比丘者無有三昧，心 意錯亂，而不一定。』 |
"I have achieved samadhi, but the rest of the monks have no samadhi, and their minds are confused and not certain. 』 |
彼依此三昧，常自貢高， 毀呰他人，是謂名為惡知識法。 |
Relying on this samadhi, he always pays tribute to himself and destroys others. This is called evil knowledge of the Dharma. |
「復次，惡知 識復作是念： |
"Again, the evil knowledge repeats this thought: |
『我智慧第一，此餘比丘無有 智慧。』 |
"I am the first in wisdom, but the rest of the monks have no wisdom." 』 |
彼依此智慧，而自貢高，毀呰他人，是 謂名為惡知識法。 |
Relying on this wisdom, he makes himself superior and destroys others. This is called evil knowledge of the Dharma. |
「復次，惡知識人復作是念： |
"Again, the evil-minded person thinks again: |
『我今常得飯食、床褥、臥具、病瘦醫藥，此餘比 丘不能得此供養之具。』 |
"Now I often receive food, mattresses, bedding, and medicine for the sick and thin, but the remaining bhikkhus cannot receive these offerings." 』 |
彼依此利養之 物，而自貢高，毀呰他人，是謂名為惡知識 法。 |
If he relies on the things he has benefited and nourished, he has done a great job for himself and ruined others, this is called evil knowledge of the Dharma. |
是謂，比丘！惡知識人行此邪業。 |
That’s right, bhikkhu! Evil people do this evil deeds. |
「彼云何 為善知識之法？ |
What is the Dharma of a good teacher? |
於是，比丘！善知識人不作 是念： |
So, bhikkhu! Good friends don’t do anything. This is the thought: |
『我豪族家生，此餘比丘不是豪族家。』 |
"I am born into a wealthy family, but this other bhikkhu is not from a wealthy family. 』 |
己 身與彼而無有異，是謂名為善知識法。 |
There is no difference between one's own body and that of others. This is called the good knowledge of Dharma. |
「復 次，善知識人不作是念： |
"Again, good friends do not think this way: |
『我今持戒，此餘比丘 不持戒行。』 |
"Now I keep the precepts, but these other monks do not keep the precepts." 』 |
己身與彼無有增減，彼依此 戒，不自貢高，不毀他人，是謂，比丘！名為善 知識法。 |
There is no increase or decrease in one's own body and that of others. They follow this precept, do not flatter themselves, and do not destroy others. This is called a bhikkhu! It is called the Dharma of good knowledge. |
「復次，比丘！善知識人復不作是念： |
"Again, bhikkhu! A good and knowledgeable person will no longer think this way: |
『我三昧成就，此餘比丘意亂不定。』 |
"I have achieved samadhi, but the rest of the monks are confused and uncertain." 』 |
己身與 彼亦無增減，彼依此三昧，不自貢高，亦不 毀呰他人，是謂，比丘！名為善知識法。 |
There is no increase or decrease between one's own body and that of others. They rely on this samadhi and do not flatter themselves, nor do they destroy others. This is called a bhikkhu! It is called virtuous knowledge. |
「復次， 比丘！善知識人不作是念： |
"Again, bhikkhu! A good teacher does not think this way: |
『我智慧成就，此 餘比丘無有智慧。』 |
"I have achieved wisdom, but this other bhikkhu has no wisdom." 』 |
己身與彼亦無增減，彼 依此智慧，不自貢高，亦不毀他人，是謂， 比丘！名為善知識法。 |
There is no increase or decrease in one's own body and that of others. Based on this wisdom, he does not flatter himself, nor does he destroy others. This is called, Bhikkhu! It is called virtuous knowledge. |
「復次，比丘！善知識人不 作是念： |
"Again, bhikkhu! A wise man does not think this: |
『我能得衣被、飯食、床褥、臥具、疾病 醫藥，此餘比丘不能得衣被、飯食、床褥、臥 具、疾病醫藥。』 |
"I can obtain clothing, quilts, food, mattresses, bedding, and medicine for diseases. The rest of the monks cannot obtain clothing, quilts, food, mattresses, bedding, and medicine for diseases." 』 |
己身與彼亦無增減，彼依此 利養，不自貢高，亦不毀他人，是謂，比丘！名 為善知識法。」 |
There is no increase or decrease between one's own body and that of others. They rely on it to benefit and support themselves. They do not pay tribute to themselves, nor do they destroy others. This is said to be a bhikkhu! It is called good knowledge and Dharma. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今與汝 分別惡知識法，亦復與汝說善知識法。 |
"Now I will tell you about the Dharma of evil knowledge, and I will also explain to you the Dharma of good knowledge. |
是 故，諸比丘！惡知識法當共遠離，善知識法念 共修行。 |
Yes, therefore, monks! We should stay away from evil knowledge of the Dharma, and practice together the good knowledge of the Dharma. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比 丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
17.10 （一〇） |
17.10 (10) |
聞如是： |
Heard this: |
一時，佛在釋翅尼拘留園，與大 比丘眾五百人俱。 |
At one time, the Buddha was in the Buddha's detention garden with five hundred monks. |
爾時，國中豪貴諸大釋種 五百餘人，欲有所論，集普義講堂。 |
At that time, more than 500 dignitaries and great Buddhists in the country, who wanted to have something to say, gathered at the Puyi Lecture Hall. |
爾時，世 典婆羅門便往詣彼釋種所，語彼釋種言： |
At that time, the Brahmin Shidian went to the place where the Buddhist monk was speaking and spoke to the Buddhist monk: |
「云何，諸君！此中頗有沙門、婆羅門及世俗人， 能與吾共論議乎？」 |
"What do you mean, gentlemen! There are quite a few ascetics, brahmins and secular people here. Can you discuss it with me?" |
爾時，眾多釋報世典婆羅 門曰： |
At that time, many brahmanas said: |
「此中今有二人，高才博學，居在迦毘 羅越國。 |
"There are two of them, highly talented and learned, who live in the country of Kapilavastu. |
云何為二人？ |
Why are there two people? |
一名周利槃特比丘， 二名瞿曇，釋種如來、至真、等正覺。 |
One was Bhikkhu Chowrapante, and the other two were named Qu Tan, who were the Tathagata of the Buddha, the Supreme True Enlightenment, and others. |
眾中少 知無聞，亦無智慧，言語醜陋，不別去就， 如此槃特之比。 |
The few among the crowd are ignorant, have no wisdom, and speak ugly words. |
又此迦維羅越一國之中， 無知無聞，亦無黠慧，為人醜陋，多諸穢 惡，如此瞿曇之比。 |
Moreover, in the country of Kavira Yue, there is no knowledge, no cleverness, and the people are ugly and full of filth and evil, which is the comparison of Qu Tan. |
汝今可與彼論議。 |
You can discuss it with him now. |
設婆 羅門能與彼二人論議得勝者，我等五百 餘人，便當供養隨時所須，亦當相惠千鎰 純金。」 |
If the Brahmins can discuss with those two and win, we, the five hundred or so people, will be able to provide as much as we need at any time, and we will also be able to give each other a thousand pieces of pure gold. " |
爾時，婆羅門便生此心： |
At that time, the Brahmin had this thought: |
「此迦毘羅越 釋種，悉皆聰明，多諸技術，姦宄虛偽，無 有正行。 |
"All of these Kapilavasakas are intelligent, full of skills, cunning and hypocritical, and have no right conduct. |
設吾與彼二人論議而得勝者，何 足為奇，或復彼人得吾便者，便為愚者 所伏。」 |
Suppose I and the other two people discuss and win, it is not surprising. Or if the other person gets my convenience, he will be defeated by the fool. " |
思此二理，「吾不堪與彼論議也。」 |
Thinking about these two principles, "I can't bear to discuss it with him." |
作 是語已，便退而去。 |
After saying this, he retreated. |
是時，周利槃特到時持 鉢，入迦毘羅越乞食。 |
At that time, Zhou Lipante arrived and took his alms bowl and went to Kapilavagaya to beg for food. |
時，世典婆羅門遙見周 利槃特來，便作是念： |
At that time, when the Brahmin Shidian saw Zhou Lipante coming from afar, he thought as follows: |
「我今當往問彼人義。」 |
I will now go and question that man about his righteousness. |
時，世典婆羅門便往至比丘所，語周利槃特 曰： |
At that time, the Brahmin Saṃdīn went to the bhikkhu and said to Zhou Lipante: |
「沙門！為字何等？」 |
Sramana! What's the word? |
周利槃特曰： |
Zhou Lizhante said: |
「止！婆羅門！ 何須問字？ |
Stop! Brahmin! Why ask? |
所以來此欲問義者，時可問 之。」 |
So those who come here and want to ask about justice can do so now. " |
婆羅門言： |
Brahman says: |
「沙門！能與吾共論議乎？」 |
Sramana! Can you discuss it with me? |
周利 槃特言： |
Zhou Lipante said: |
「我今尚能與梵天論議，何況與汝 盲無目人乎？」 |
I can still discuss with Brahma, let alone you, a blind person? |
婆羅門言： |
Brahman says: |
「盲者即非無目人 乎？ |
"A blind person is not a sightless person? |
無目則非盲耶？ |
If you don't have eyes, you're not blind? |
此是一義，豈非煩重。」 |
This is a righteousness, isn't it a burden? " |
是 時，周利槃特便騰逝空中作十八變。 |
At this time, Zhou Lipante flew into the sky and made eighteen changes. |
爾時， 婆羅門便作是念： |
At that time, the Brahmin thought: |
「此沙門止有神足，不解 論議； |
"This ascetic only has divine power and cannot understand or discuss; |
設當與吾解此義者，身便當與作弟 子。」 |
If you can explain this meaning to me, you should become my disciple. " |
是時，尊者舍利弗以天耳聽聞有是語： |
At that time, the Venerable Sariputta used his heavenly ears to hear these words: |
「周利槃特與世典婆羅門作此論議。」 |
"Zhou Lipande discussed this with the Sedian Brahmin." |
是時， 尊者舍利弗即變身作槃特形，隱槃特形， 使不復現，語婆羅門曰： |
At that time, the Venerable Shariputra transformed into a special form, concealed his special form so that he would not appear again, and said to the Brahmin: |
「汝婆羅門！若作是 念： |
"You Brahmin! If you think like this: |
『此沙門止有神足，不堪論議。』 |
"This ascetic has magical powers and cannot be discussed." 』 |
者，汝今 諦聽，吾當說之，報汝向議，依此論本，當 更引喻。 |
Sir, if you listen carefully now, I will explain it and report it to you for discussion. Based on this discussion, I will add more quotations. |
汝今，婆羅門！名字何等？」 |
You are now, Brahmin! What's the name? " |
婆羅門曰： |
Brahmin said: |
「吾名梵天。」 |
"My name is Brahma." |
周利槃特問曰： |
Zhou Lizhan asked: |
「汝是丈夫乎？」 |
Are you the husband? |
婆 羅門曰： |
Brahmin said: |
「吾是丈夫。」 |
I am the husband. |
復問： |
Further question: |
「是人乎？」 |
Is it human? |
婆羅門報 曰： |
Brahman reported: |
「是人。」 |
It's a human being. |
周利槃特問曰： |
Zhou Lizhan asked: |
「云何，婆羅門！丈夫亦 是人，人亦是丈夫，此亦是一義，豈非煩重 乎？ |
Why, Brahmin! A husband is also a human being, and a human being is also a husband. This is also the same meaning. Isn't it troublesome? |
然，婆羅門！盲與無目，此義不同。」 |
Yes, Brahman! Blindness and sightlessness have different meanings. " |
婆羅門 曰： |
Brahmin said: |
「云何，沙門！名之為盲？」 |
Why, Samana! Is it called blindness? |
周利槃特曰： |
Zhou Lizhante said: |
「猶如 不見今世、後世，生者、滅者，善色、惡色，若好、 若醜，眾生所造善惡之行，如實而不知，永 無所覩，故稱之為盲。」 |
It is like not being able to see this world and the hereafter, birth and death, good and bad forms, whether good or ugly, and the good and evil deeds done by living beings. They do not know them as they really are, and they never know them. Therefore, it is called blindness. |
婆羅門曰： |
Brahmin said: |
「云何為 無眼者乎？」 |
What is the meaning of a person without eyes? |
周利槃特曰： |
Zhou Lizhante said: |
「眼者，無上智慧之眼。 |
"The eye is the eye of supreme wisdom. |
彼人無此智慧之眼，故稱之為無目也。」 |
That person does not have this eye of wisdom, so he is called eyeless. " |
婆羅門言： |
Brahman says: |
「止！止！沙門！捨此雜論，我今欲問 深義。 |
"Stop! Stop! Samana! Putting aside these miscellaneous remarks, I want to ask about the deeper meaning. |
云何，沙門！頗不依法得涅槃乎？」 |
What a shame, Samana! Are you trying to achieve Nirvana without following the Dharma? " |
周 利報曰： |
Zhou Li reported: |
「不依五盛陰而得涅槃。」 |
Nirvana can be achieved without relying on the five abundant yins. |
婆羅門曰： |
Brahmin said: |
「云何，沙門！此五盛陰有緣生耶？ |
"What do you mean, Samana! Are these five abundant yins destined to be born? |
無緣生乎？」 |
Is it because of no chance? " |
周利槃特對曰： |
Zhou Lizhante said: |
「此五盛陰有緣生，非無緣 也。」 |
These five Sheng Yins are destined to arise, not without destiny. |
婆羅門曰： |
Brahmin said: |
「何等是五盛陰緣？」 |
What is the Five-Sheng Yin Yuan? |
比丘曰： |
The bhikkhu said: |
「愛 是緣也。」 |
Love is fate. |
婆羅門曰： |
Brahmin said: |
「何者是愛？」 |
What is love? |
比丘報曰： |
The bhikkhu reported: |
「生 者是也。」 |
That's what's alive. |
婆羅門曰： |
Brahmin said: |
「何者名為生？」 |
What is life? |
比丘曰： |
The bhikkhu said: |
「即 愛是也。」 |
That is love. |
婆羅門曰： |
Brahmin said: |
「愛有何道？」 |
What's the point of love? |
沙門曰： |
The Samana said: |
「賢聖 八品道是。 |
"The eighth level of the virtuous sage is. |
所謂正見、正業、正語、正命、正行、正 方便、正念、正定，是謂名為賢聖八品道。」 |
The so-called right view, right action, right speech, right livelihood, right conduct, right expediency, right mindfulness, and right concentration are called the eight qualities of the sage. " |
爾時， 周利槃特廣為說法已，婆羅門從比丘聞 如此教已，諸塵垢盡，得法眼淨，即於其處， 身中刀風起而命終。 |
At that time, Zhou Lipante had preached the Dharma widely, and the Brahmins heard this teaching from the monks. All the dust and dirt were gone, and the Dharma eye was pure. At that place, the wind of the knife blew up in the body and died. |
是時，尊者舍利弗還復 其形，飛在空中，還詣所止。 |
At that time, the Venerable Shariputra returned to his form, flew in the air, and returned to where he had stopped. |
是時，尊者周利 槃特比丘往至普集講堂眾多釋種所。 |
At that time, the Venerable Bhikkhu Chowrapante went to the many places where he was giving seeds in the Puji Lecture Hall. |
到 已，語彼釋言： |
When he arrived, he explained: |
「汝等速辦蘇油、薪柴，往耶 維世典婆羅門。」 |
Please hurry up and get some oil and firewood and go to the Brahmin of Yāviṣṭhāna. |
是時，釋種即辦蘇、油，往耶 維世典婆羅門。 |
At that time, Shizhong went to Su and You and went to the Brahmin of Yāviṣṭhāna. |
於四道頭起鍮婆，各各相 率，便往至尊者周利槃特比丘所。 |
The monks arose from the four heads of the path, and each took the lead, and then went to the residence of the Supreme Bhikkhu Chowrapante. |
到已，頭面 禮足，在一面坐。 |
When you have arrived, sit down on one side with your head and face bowed. |
時，諸釋種以此偈，向尊 者周利槃特說曰： |
At that time, various commentaries used this verse and said to the Venerable Zhou Lipante: |
「耶維起鍮婆， 不違尊者教； |
"Yewei raises Zang Po, and does not violate the teachings of His Holiness; |
我等獲大利， 得遇此福祐。」 |
We will reap great profits and meet this blessing. " |
是時，尊者周利槃特便以此偈而報釋曰： |
At that time, the Venerable Zhou Lipante reported this verse and said: |
「今轉尊法輪， 降伏諸外道； |
"Now I turn the wheel of Dharma to subdue all heretics; |
智慧如大海， 此來降梵志。 |
Wisdom is like the ocean, here comes the Brahma. |
所作善惡行， 去來今現在； |
The good and evil deeds you have done have come and gone; |
億劫不忘失， 是故當作福。」 |
Never forget it for hundreds of millions of kalpas, it is a blessing. " |
是時，尊者周利槃特廣與彼諸釋種說法已， 諸釋白周利槃特言： |
At that time, the Venerable Zhou Lipan Teguang had already spoken the Dharma to the various commentaries. The various commentaries said: |
「若尊者須衣被、飲食、床 褥、臥具、病瘦醫藥，我等盡當事事供給，唯願 受請，勿拒微情。」 |
If Your Holiness needs clothes, food, bed, bedding, medicine for the sick and thin, we will do our best to provide it. We are only willing to accept the invitation and do not refuse the slightest kindness. |
時，尊者周利槃特默然可 之。 |
At that time, the Venerable Zhou Lipante was silent. |
爾時，諸釋種聞尊者周利槃特所說，歡喜 奉行。 |
At that time, all the Buddhist monks heard what the Venerable Zhou Lipante said and followed it with joy. |
17.11 （一一） |
17.11 (11) |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred great monks. |
爾時，提婆達兜惡 人便往至婆羅留支王子所，告王子言： |
At that time, the evildoers of Devadatu went to the residence of the Prince of Paralyu and told him: |
「昔 者，民氓壽命極長，如今人壽不過百年。 |
"In the past, the lifespan of the common people was extremely long, but now the lifespan is less than a hundred years. |
王 子當知，人命無常，備不登位，中命終者不 亦痛哉！王子，時可斷父王命，統領國人。 |
Prince, you should know that human life is impermanent. If you are not prepared to ascend to the throne, it will be painful for you to die! Prince, it is time to take over the life of his father and lead the people of the country. |
我 今當殺沙門瞿曇！作無上至真、等正覺，於 摩竭國界，新王、新佛，不亦快哉！如日貫雲， 靡所不照，如月雲消，眾星中明。」 |
I shall kill the ascetic Qutan now! How wonderful it would be to achieve the supreme true enlightenment and have a new king and a new Buddha in the border of Mojie! Like the sun penetrating the clouds, it shines where it cannot shine; like the moon and clouds disappearing, the stars shine brightly. " |
爾時，婆羅 留支王子即收父王，著鐵牢中，更立臣佐， 統領人民。 |
At that time, Prince Braluzhi took his father into custody, put him in an iron prison, and appointed ministers to lead the people. |
爾時，有眾多比丘入羅閱城 乞食，便聞提婆達兜教王子收父王，著鐵 牢中，更立臣佐。 |
At that time, many monks came to Luoyue City to beg for food. They heard that Devadatu taught the prince to take his father into custody, put him in an iron prison, and set up ministers. |
是時，眾多比丘乞食，還歸 所在，攝舉衣鉢，往至世尊所。 |
At that time, many bhikkhus who were begging for food returned to where they were, picked up their robes and bowls, and went to the presence of the Blessed One. |
頭面禮足，白 世尊曰： |
With his head and face bowed and his feet bowed, the World Honored One said: |
「朝入城乞食，聞提婆達兜愚人教 王子使收父王，閉著牢獄，更立臣佐。 |
"I came to the city to beg for food. I heard that Devada was teaching the fool to teach the prince to take his father into custody, lock him in prison, and appoint more ministers. |
復 勅王子言： |
Reply to the imperial edict: |
『汝殺父王，我害如來，於此摩竭 國界，新王、新佛，不亦快哉！』」 |
"You killed your father, and I harmed the Tathagata. How happy it is to have a new king and a new Buddha in the border of this Moji country!" 』』 |
「爾時，臣佐亦行 非法； |
"At that time, the ministers also acted illegally; |
臣佐已行非法，爾時王太子亦行非 法； |
The ministers had committed illegal acts, and now the crown prince also committed illegal acts; |
太子已行非法，爾時群臣、長吏亦行非 法； |
The prince has committed illegal acts, and then all the ministers and officials also committed illegal acts; |
群臣、長吏已行非法，爾時國界人民亦行 非法； |
The ministers and officials have committed illegal acts, and now the people of the country have also committed illegal acts; |
國界人民已行非法，爾時人眾兵馬亦 行非法； |
The people of the country have committed illegal acts, and now the people and their troops have also committed illegal acts; |
兵眾已行非法，爾時日月倒錯運度 失時； |
The soldiers have committed an illegal act, and the sun and moon are in the wrong direction, and the timing is lost; |
日月已失時，便無年歲； |
The sun and moon have lost their time, and there is no year; |
已無年歲，日 差月錯，無復精光； |
There are no years left, the sun and the moon are wrong, and there is no more light; |
日月已無精光，爾時星宿 現怪。 |
The sun and moon have lost all their light, and now the stars appear strange. |
星宿已現變怪，便有暴風起； |
The stars have become strange, and a storm has arisen; |
已有暴 風起，神祇瞋恚； |
A storm has arisen, and the gods are angry; |
神祇已瞋恚，爾時風雨不時。 |
The gods are angry, and the wind and rain are coming from time to time. |
爾時穀子在地者便不長大，人民之類、蜎飛 蠕動，顏色改變，壽命極短。 |
At that time, the millet on the ground will not grow, and the people will squirm like flies, their colors will change, and their lifespan will be extremely short. |
「若復有時，王法治 正，爾時群臣亦行正法； |
"If there is a time when the king practices righteousness, then all the ministers will also practice righteousness; |
群臣已行正法，時 王太子亦行正法； |
The ministers have practiced the righteous Dharma, and the prince of that time has also practiced the righteous Dharma; |
王太子已行正法，爾時長 吏亦行正法； |
The Crown Prince has practiced the righteous Dharma, and for a long time the officials have also practiced the righteous Dharma; |
長吏已行正法，國界人民亦 行正法； |
The chief officials have practiced the righteous law, and the people in the country have also practiced the righteous law; |
日月順常，風雨以時，災怪不現，神 祇歡喜，五穀熾盛； |
The sun and the moon are normal, the wind and rain are in season, disasters and monsters do not appear, the gods are happy, and the grains are prosperous; |
君臣和穆相視，如兄如弟， 終無增損； |
The king, his ministers, and his father looked upon each other like brothers, and there was no gain or loss in the end; |
有形之類，顏色光潤，食自消化，無 有災害，壽命極長，人所愛敬。」 |
It is tangible, bright in color, digests food by itself, is free from disasters, has an extremely long lifespan, and is loved and respected by people. " |
爾時，世尊便 說此偈： |
At that time, the World-Honored One spoke this verse: |
「猶如牛渡水， 導者而不正； |
"Like an ox crossing water, the leader is not right; |
一切皆不正， 斯由本導故。 |
Everything is not right, because of the root cause. |
眾生亦如是， 眾中必有導； |
The same is true for all living beings, among all there must be a guide; |
導者行非法， 況復下細人。 |
If the leader does something illegal, the situation will be worse. |
萠類盡受苦， 由王法不正； |
The cockroaches are all suffering, because the king's laws are not correct; |
以知非法行， 一切民亦然。 |
Knowing what is illegal and practicing it, the same goes for all the people. |
猶如牛渡水， 導者而行正； |
Like an ox crossing water, the leader leads the way; |
從者亦皆正， 斯由本導故。 |
Those who follow are all right, because of the origin. |
眾生亦如是， 眾中必有導； |
The same is true for all living beings, among all there must be a guide; |
導者行正法， 況復下庶人。 |
The leader practices the righteous Dharma, and the situation returns to the common people. |
萠類盡受樂， 由王法教正； |
The cockroaches enjoy all the joy, and are corrected by the king's teachings; |
以知正法行， 一切民亦 然 。 |
By knowing the right Dharma and practicing it, the same is true for all people. |
「是故，諸比丘！當捨非法而行正法。 |
"Therefore, bhikkhus, you should abandon the illegal and practice the righteous Dharma. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
增壹阿含經卷第八 |
The Eighth Volume of the Agama Sutra |
18.1 （一） |
18.1 (1) |
增壹阿含經卷第九 |
The ninth volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有二妙法擁護世 間。 |
"There are two wonderful ways to protect the world. |
云何為二法？ |
What are the two methods? |
所謂有慚、有愧也。 |
It is said that there is shame and shame. |
諸比丘！ 若無此二法，世間則不別有父、有母、有兄、 有弟、有妻子、知識、尊長、大小，便當與猪、雞、 狗、牛、羊六畜之類而同一等。 |
Monks! Without these two dharmas, there would be no different fathers, mothers, brothers, brothers, wives, knowledge, elders, and greatness in the world. They would be the same as pigs, chickens, dogs, cows, and sheep. |
以其世間有 此二法擁護世間，則別有父母、兄弟、妻子、 尊長、大小，亦不與六畜共同。 |
If there are these two dharmas in the world to support the world, then there will be no parents, brothers, wives, elders, big or small, nor will they be common with the six animals. |
是故，諸比丘！ 當習有慚、有愧。 |
Therefore, monks! You should get used to feeling ashamed and guilty. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾 時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
18.2 （二） |
18.2 (2) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「世有二人，無有厭 足而取命終。 |
"There are two people in this world, both of whom are tired of being satisfied and end up taking their own lives. |
云何為二人？ |
Why are there two people? |
所謂得財物 恒藏舉之； |
The so-called treasure is always stored and raised; |
復有得物而喜與人。 |
Once again there is joy in giving things to others. |
是謂二人 無有厭足而取命終。」 |
This means that the two of them will end their lives without getting tired of each other. " |
爾時，有比丘白世 尊曰： |
At that time, a monk came to the World Honored One and said: |
「我等，世尊！不解此略說之義。 |
"We, World Honored One, do not understand the meaning of this brief explanation. |
云何得 物藏舉？ |
Why is it possible to hide things? |
云何得物與人？ |
How can I get things and people? |
唯願世尊廣演其 義。」 |
I only wish that the World-Honored One would expound its meaning widely. " |
世尊告曰： |
The World Honored One said: |
「諦聽！諦聽！善思念之，吾當為 汝分別其義。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will distinguish its meaning for you. |
對曰： |
To say: |
「如是。」 |
That's right. |
爾時，佛告諸比丘： |
At that time, the Buddha told the monks: |
「於是，有族姓子學諸技術，或習田作，或 習書疏，或習計算，或習天文，或習地理， 或習卜相，或學遠使，或作王佐，不避寒 暑、飢寒、懃苦，而自營己。 |
"Therefore, there are people with surnames who learn various skills, such as field work, calligraphy, calculation, astronomy, geography, divination, distant envoys, or king's assistants, without avoiding the cold or heat. , hunger and cold, hard work, and support themselves. |
彼作是功力而獲 財物，彼人不能食噉，亦不與妻子，亦不 與奴婢親親之屬，皆悉不與。 |
He could not eat the property obtained by doing this skill, nor could he have any relatives with his wife, nor any of his slaves and maidservants, and he would not give it to him at all. |
彼所得財物， 或王劫奪，或復被賊，或火燒水漂，分散異 處，不獲其利，即於家中有人分散此物， 不得停住。 |
The property he obtained may have been robbed by the king, stolen by thieves, or burned by fire or water, and has been scattered in different places without benefit from it. Even if someone scatters the property in his home, he cannot stop it. |
是謂，比丘！得財藏舉者也。 |
That’s right, bhikkhu! He is also the one who gets the treasure. |
「彼云 何得財分布？ |
"He said, how can we distribute wealth? |
有族姓子學諸伎術，或習田 作，或習書 疏 ，或習計算，或習天文、地理， 或習卜相，或學遠使，或作王佐，不避寒 暑、飢寒、懃苦，而自營己。 |
There are people with surnames who learn various skills, or practice field work, or calligraphy, or calculations, or astronomy, geography, or divination, or study as a distant envoy, or serve as a king's assistant, and do not avoid cold and heat, hunger, cold, and hard work , and support themselves. |
彼作是功力而獲 財物，彼人惠施眾生，給與父母、奴婢、妻子， 亦復廣及沙門、婆羅門，造諸功德，種天上 之福。 |
By doing this, he gained wealth and property, and he benefited all living beings, giving to his parents, slaves, and wives. He also extended his reach to ascetics and brahmins, creating various merits and virtues and sowing heavenly blessings. |
是謂，比丘！得而惠施。 |
That’s right, bhikkhu! Benefit from gain. |
是謂，比丘！二人 無厭足。 |
That’s right, bhikkhu! The two of them are insatiable. |
如前一人得財物而舉者，當念捨 離； |
Just like the person before who obtained property and raised it, he should think of giving it up; |
第二人得而廣布，當學此業。 |
The second person who is able to spread it widely should learn this industry. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜 奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
18.3 （三） |
18.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「常當法施，勿習食 施。 |
“Always give Dharma, and don’t get used to giving food. |
所以然者，汝等今有果報之祐，使我弟 子恭敬於法，不貪利養。 |
Therefore, you now have the blessing of retribution, so that my disciples will respect the Dharma and not be greedy for profit. |
設貪利養者，則 有大過於如來所。 |
If someone is greedy for profit, he will be greater than the Tathagata. |
何以故？ |
Why? |
謂眾生類不分 別法，毀世尊教； |
It is said that there is no distinction between the types of living beings and destroys the Buddha's teachings; |
已毀世尊教，後不復得至 涅槃道，我便有恥。 |
I will be ashamed of myself if I have destroyed the Buddha's teachings and will never reach Nirvana again. |
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，不順正法； |
Therefore, it is said that Tathagata's disciples are greedy for profit, do not practice the Dharma, do not distinguish between Dharma, destroy the Buddha's teachings, and do not follow the true Dharma; |
已毀世尊教，復不至涅槃 道。 |
The teachings of the Blessed One have been destroyed, and the path to Nirvana will no longer be possible. |
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。 |
You are now, bhikkhu! When you think of the Dharma and give it, don't think about it, and you will be praised. You should listen to the Dharma from far and wide, be respectful to the Dharma, and don't be greedy for money. In this way, you will have no shame. |
所以然者，如來弟子以好 法施，不貪思欲之施。 |
Therefore, disciples of the Tathagata should give good Dharma and not be greedy for giving. |
是謂，比丘！當念法施， 勿學財施。 |
That’s right, bhikkhu! You should recite Dharma and don’t learn about money. |
汝等比丘，吾說此義，為因何 義而說此緣乎？」 |
You monks, why do I say this? Why do I say this? " |
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「唯 願世尊事事分別。」 |
I only wish that the World Honored One would be able to distinguish everything. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「昔 有一人請吾供養，然吾爾時有遺餘法而 可除棄。 |
"A long time ago, a man asked me to support him, but I had some remaining Dharma that I could get rid of. |
有二比丘從遠方來，形體困篤，顏 色變易。 |
Two bhikkhus came from afar, their bodies were dull and their color changed. |
爾時，我便語彼比丘，作是語： |
At that time, I spoke to that bhikkhu and said: |
『有遺 餘法而可除棄，隨時須者，便可取之而自 營己。』 |
"If there is any remaining Dharma, it can be discarded. If you need it at any time, you can take it and support yourself." 』 |
時，一比丘便作是念： |
At that time, a bhikkhu thought: |
『世尊今日有遺 餘法而可除棄，隨時須者，便可取之。 |
The World-Honored One has left some Dharma left today that can be discarded. If you need it at any time, you can take it. |
設復 我等不取食者，便當以此食捨于淨地。 |
If we and others do not take food, we should leave this food in a pure place. |
若著水中。 |
If it hits the water. |
然今我等宜取此食，以充虛 乏，加得氣力。』 |
However, it is advisable for us to take this food now to replenish our deficiency and increase our strength. 』 |
爾時，彼比丘復作是學： |
At that time, the bhikkhu resumed his teaching: |
『佛亦 作是說： |
"The Buddha also said this: |
「當行法施，莫行思欲之施。 |
"You should practice the Dharma and don't perform the acts of desire. |
所以 然者，施中之上無過財施，然復法施於中 最尊。」 |
Therefore, it is true that there is no excessive wealth in giving, but it is the most honorable to give in the best way. " |
我今堪任竟日不食，猶得自濟，不須 受彼信施之福。』 |
I can live without eating for a whole day now, but I can still help myself, and I don’t need to receive the blessing of others’ faith and charity. 』 |
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 bhikkhu calmed down his mind and did not take anything from others. His body was sleepy and he did not care about his own life. |
「彼時，第二比丘 復作是念： |
"At that time, the second bhikkhu thought again: |
『世尊亦有遺餘之法而可除者， 設我等不取食者，便當困篤。 |
The World Honored One also has some remaining methods that can be eliminated. If we don't eat, we will be trapped. |
今以此食用 充虛乏，加得氣力，晝夜安寧。』 |
Now take this to replenish your deficiency, gain strength, and have peace day and night. 』 |
爾時，彼比丘便 取食之，晝夜安隱，氣力充足。」 |
At that time, the bhikkhu took food, and stayed in peace day and night, with sufficient strength. " |
佛告諸比丘： |
The Buddha told the monks: |
「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。 |
"Although that bhikkhu takes the same offerings again, is free of weakness and has sufficient strength, he is not as respectable, valuable, and worthy of respect as the previous bhikkhu. |
彼 比丘長夜名稱遠聞，於律知足，易充易滿。 |
That bhikkhu has heard his name from afar all night long, is content with the discipline, and is easily filled and filled. |
諸比丘當學法施，勿學思欲之施。 |
Bhikkhus, you should learn how to give according to the Dharma and not how to give according to your desires. |
我前所 說者，由此因緣。」 |
What I said before is due to this reason. " |
爾時，世尊說此語已，便從 坐起而去。 |
At that time, the World-Honored One said this and stood up from his seat. |
是時，眾多比丘復作是念： |
At this time, many monks thought again: |
「向者，世 尊略說其要，竟不廣普，便從坐起，入寂靜 室。 |
"The World Honored One briefly explained the key points to me, but did not explain them extensively. He then stood up from his seat and entered the quiet room. |
今此眾中誰能堪任於此略義而廣普演 其義者也？」 |
Who among the people today is worthy enough to take this brief meaning and spread its meaning widely? " |
是時，眾多比丘復作是念： |
At this time, many monks thought again: |
「今尊 者舍利弗，世尊所譽，我當盡共詣彼舍利 弗所。」 |
Now that the venerable Shariputra has been praised by the World-Honored One, I shall do my best to visit the place where the relic is located. |
是時，眾多比丘便往至尊者舍利弗所， 共相禮拜，在一面坐。 |
At that time, many bhikkhus went to the residence of the Supreme Shariputra, worshiped together and sat on one side. |
在一面坐已。 |
Sit on one side. |
是時，眾 多比丘所可從世尊聞事，盡向舍利弗 說之。 |
At that time, many monks heard everything from the Blessed One and told Sariputta. |
是時，尊者舍利弗告諸比丘： |
At that time, the Venerable Sariputta told the monks: |
「云何世尊 弟子貪著利養，不修行法？ |
"How come the disciples of the World Honored One are greedy for profit and do not practice the Dharma? |
云何世尊弟子 貪修行法，不貪利養？」 |
Why are the disciples of the World Honored One greedy for practicing the Dharma and not greedy for profit? " |
爾時，眾多比丘白舍 利弗曰： |
At that time, many bhikkhus gave away their gifts and said: |
「我等乃從遠來，請問其義，得修行 之。 |
"We have come from afar to inquire about its meaning and to practice it. |
尊者舍利弗堪任者，便與我等廣演其 義。」 |
The Venerable Shariputra, who is worthy of his duties, will demonstrate his meaning to us extensively. " |
舍利弗告曰： |
Shariputra said: |
「諦聽！諦聽！善思念之，吾當 與汝廣演其義。」 |
Listen carefully! Listen carefully! Remember it carefully, and I will explain its meaning to you. |
爾時，眾多比丘對曰： |
At that time, many monks said to them: |
「如是。」 |
That's right. |
舍利弗告曰： |
Shariputra said: |
「世尊弟子所學寂靜念安，聲聞 弟子不如是學； |
"What the disciples of the World Honored One have learned is tranquility and mindfulness, but it is better for the disciples of the Sravakas to learn it this way; |
世尊吐教所應滅法，而諸 比丘亦不滅之； |
The Blessed One has taught the Dharma that should be destroyed, and the bhikkhus will not destroy it; |
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。 |
If you are lazy and have random thoughts, you will not do what you should do, and you will practice what you should not do. |
爾 時，諸賢長老比丘於三處便有羞恥。 |
At that time, all the wise elders and monks felt ashamed in three places. |
云何 為三？ |
Why is it three? |
世尊常樂寂靜之處，爾時聲聞不作 是學，長老比丘便有 羞 恥。 |
The World-Honored One is always happy in a quiet place, but if the sravakas do not learn this, the elder bhikkhu will be ashamed. |
世尊教人當滅 此法，然比丘不滅此法，長老比丘便有羞 恥。 |
The World Honored One teaches people to destroy this Dharma, but if a bhikkhu does not destroy this Dharma, the elder bhikkhu will be ashamed. |
於中起亂想之念，意不專一，長老比丘 便有羞恥。 |
If random thoughts arise in the mind and the mind is not focused, the elder bhikkhu will feel ashamed. |
「諸賢當知，中比丘於三處便有 羞恥。 |
"You sages should know that there are three places where a bhikkhu would be ashamed. |
云何為三？ |
Why is the cloud three? |
世尊常樂寂靜之處，爾時 聲聞不作是學，中比丘便有羞恥。 |
The World-Honored One is always happy in a quiet place, but if the sravakas do not practice this practice, then the bhikkhu will be ashamed. |
世尊教 人當滅此法，然彼比丘不滅此法，中比丘 便有羞恥。 |
The World-Honored One teaches people to destroy this Dharma, but if that bhikkhu does not destroy this Dharma, then the bhikkhu will be ashamed. |
於中起亂想之念，意不專一，中 比丘便有羞恥。 |
If random thoughts arise in the mind and the mind is not focused, the bhikkhu will feel ashamed. |
「諸賢當知，年少比丘於三 處便有羞恥。 |
"Sages should know that young monks are ashamed in three places. |
云何為三？ |
Why is the cloud three? |
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。 |
The disciples of the Blessed One are always happy in a quiet place, but if the sravakas do not learn this way, the young bhikkhu will be ashamed. |
世尊教人當滅此法，然彼比丘不 滅此法，年少比丘便有羞恥。 |
The World Honored One teaches people to destroy this Dharma, but if that bhikkhu does not destroy this Dharma, the young bhikkhu will be ashamed. |
於中復起亂 想之念，意不專一，年少比丘便有羞恥。 |
If wandering thoughts arise and the mind is not focused, a young bhikkhu will feel ashamed. |
是 謂，諸賢！貪著於財，不著於法。」 |
That is to say, all sages! Be greedy for money and not attached to the Dharma. " |
諸比丘白舍 利弗曰： |
All the bhikkhus gave them away and Lifu said: |
「云何比丘貪著於法，不著於財？」 |
Why is this bhikkhu so attached to the Dharma and not to wealth? |
舍 利弗曰： |
Shariputra said: |
「於是，比丘！世尊樂寂靜之處，聲聞 亦學如來樂寂靜之處； |
"So, bhikkhu! Where the Blessed One rejoices in silence, the Sravakas also learn from the Tathagata how to rejoice in silence; |
世尊所說當滅此 法，諸比丘便滅此法； |
The World Honored One said that this Dharma should be destroyed, and the bhikkhus destroyed this Dharma; |
不懈怠，亦不亂，所 應行者便修行之，所不應行者便不行 之。 |
Don't be lazy, don't be messy, practice what you should do, and don't do what you shouldn't do. |
諸賢當知，長老比丘於三處便有名稱。 |
All sages should know that the elder monk has his name in three places. |
云何為三？ |
Why is the cloud three? |
世尊樂寂靜之處，聲聞亦樂寂靜 之處，長老比丘便有名稱。 |
Where the Blessed One rejoices in silence, and where the Sravakas also rejoice in silence, the elder bhikkhu is named. |
世尊教人當滅 此法，爾時比丘便滅此法，長老比丘便有名 稱。 |
The World Honored One taught people to destroy this Dharma, and then the bhikkhu destroyed this Dharma, and the elder bhikkhu was named. |
於中不起亂想之念，意常專一，長老比 丘便有名稱。 |
He is free from wandering thoughts and his mind is always single-minded. This is why he is known as the Elder Bhikkhu. |
「諸賢當知，中比丘於三處便 有名稱。 |
"You sages should know that the monks have their names in three places. |
云何為三？ |
Why is the cloud three? |
世尊樂寂靜之處，聲聞 亦樂寂靜之處，中比丘便有名稱。 |
Where the Blessed One rejoices in silence, and where the Sravakas also rejoice in silence, the bhikkhu is named. |
世尊教 人當滅此法，爾時比丘便滅此法，中比丘便 有名稱。 |
The World Honored One teaches people to destroy this Dharma, and then the bhikkhu will destroy this Dharma, and the bhikkhu will be named. |
於中不起亂想之念，意常專一，中 比丘便得名稱。 |
If you don't have any random thoughts and your mind is always focused, you will be called a bhikkhu. |
「諸賢當知，年少比丘於三 處便有名稱： |
"Sages should know that a young bhikkhu is named in three places: |
云何為三？ |
Why is the cloud three? |
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。 |
So, bhikkhu! Where the World Honored One rejoices in silence, a young bhikkhu also rejoices in a quiet place, and a young bhikkhu has a name. |
世尊教人當滅此法，爾時比 丘便滅此法，年少比丘便有名稱。 |
The World Honored One taught people to destroy this Dharma, and then the bhikkhu destroyed this Dharma, and the young bhikkhu became known as a monk. |
於中不 起亂想之念，意常專一，年少比丘便有名 稱。 |
He does not have random thoughts in his mind, and his mind is always single-minded, and he is known as a young bhikkhu. |
「諸賢當知，貪之為病，甚大災患，瞋恚亦 然。 |
"Sages should know that greed is a disease and brings serious disasters, and so is anger. |
貪婬、瞋恚滅者，便得處中之道，眼生、智生， 諸縛休息，得至涅槃。 |
Those who eliminate greed, lust, anger, and hatred will find the way to the center, where the eyes and wisdom will be born, all fetters will rest, and Nirvana will be achieved. |
慳疾為病，亦復極 重，煩惱燒煮，憍慢亦深。 |
The disease is a disease, and it becomes extremely serious. The worries are boiling, and the arrogance is also deep. |
幻偽不真，無慚、無愧， 不能捨離，婬欲敗正，慢、增上慢亦復不捨。 |
Illusion is not true, there is no shame, no regrets, and cannot be let go. Lust corrupts the good, and arrogance and arrogance increase and cannot be let go. |
此二慢滅，便得處中之道，眼生、智生，諸縛休 息，得至涅槃。」 |
When these two kinds of contemplation are extinguished, the path will be attained, where the eyes and wisdom will be born, all fetters will rest, and Nirvana will be attained. " |
比丘白曰： |
Bhikkhu Bai said: |
「云何，尊者舍利弗！ 處中之道，眼生、智生，諸縛休息，得至涅槃？」 |
What is this, Venerable Shariputra! The path in the middle, where the eye is born, the wisdom is born, all fetters are rested, and Nirvana is achieved? |
舍 利弗言： |
Shariputra said: |
「諸賢當知，所謂賢聖八品道是。 |
"All sages should know that this is the so-called eight-level path of sages. |
所 謂正見、正治、正語、正行、正命、正方便、正念、正三 昧。 |
The so-called right view, right governance, right speech, right conduct, right livelihood, right skill, right mindfulness, and right samadhi. |
是謂，諸賢！處中之道，眼生、智生、諸縛休息， 得至涅槃。」 |
That is to say, all sages! In the middle way, the eyes are born, the wisdom is born, all fetters are rested, and Nirvana is achieved. " |
爾時，眾多比丘聞尊者舍利弗所 說，歡喜奉行。 |
At that time, many bhikkhus heard what the Venerable Sariputta said and followed it with joy. |
18.4 （四）迦葉 |
18.4 (4) Kasyapa |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，世尊到時， 著衣持鉢，入羅閱城乞食，在一街巷。 |
At that time, the World Honored One arrived, dressed in robes and holding an alms bowl, and went into Luoyue City to beg for food in one of the streets. |
爾時， 彼巷有一梵志婦，欲飯食婆羅門，即出門， 遙見世尊，便往至世尊所，問世尊曰： |
At that time, there was a Brahmin woman in that alley who wanted to eat something with a Brahmin. She went out and saw the Blessed One in the distance. She went to where the Blessed One was and asked the Blessed One: |
「頗見 婆羅門不？」 |
Have you met a Brahmin? |
爾時，尊者大迦葉先在其巷。 |
At that time, the Venerable Kassapa was first in his lane. |
世尊 便舉手指示曰： |
The World-Honored One then raised his hands and instructed: |
「此是婆羅門。」 |
This is Brahman. |
是時，梵志婦 熟視如來面，默然不語。 |
At that time, the Brahma-zhi woman looked at the Tathagata's face and remained silent. |
爾時，世尊便說此 偈： |
At that time, the World-Honored One spoke this verse: |
「無欲無恚者， 去愚無有癡； |
"Those who have no desires and no hatred, get rid of ignorance and have no illusions; |
漏盡阿羅漢， 是謂名梵志。 |
The Arahant who has lost everything is called Brahma Zhi. |
無欲無恚者， 去愚無有癡； |
Those who have no desires and no hatred, get rid of ignorance and have no illusions; |
以捨結使聚， 是謂名梵志。 |
Using renunciation to gather together is called Brahma Zhi. |
無欲無恚者， 去愚無有癡； |
Those who have no desires and no hatred, get rid of ignorance and have no illusions; |
以斷吾我慢， 是謂名梵志。 |
To cut off the arrogance of oneself and oneself is called Brahma Zhi. |
若欲知法者， 三佛之所說； |
If you want to know the Dharma, what the three Buddhas have said; |
至誠自歸彼， 最尊無有上。」 |
The most sincere and self-returning, the most noble and unparalleled. " |
爾時，世尊告大迦葉曰： |
At that time, the World-Honored One told Kassapa: |
「汝可往為此梵志 婦，便現身，得免宿罪。」 |
You can go to this Brahma's wife and show yourself, and you will be freed from your past sins. |
是時，迦葉從佛受 教，往至梵志婦舍已，就座而坐。 |
At that time, Kassapa received instruction from the Buddha, went to Brahma's wife's house, and sat down. |
是時，彼婆 羅門婦便供辦餚饍種種飲食，以奉迦葉。 |
At that time, the Brahmin woman prepared various kinds of food and drinks in honor of Kassapa. |
是時，迦葉即受食飲，欲度人故，而為彼 人說此達嚫： |
At that time, Kassapa had received the food and drink, and in order to save others, he said this to them: |
「祠祀火為上， 眾書頌為最； |
"The sacrifice of fire in the temple is the best, and the hymns in the books are the most important; |
王為人中尊， 眾流海為上。 |
The king is respected among people, and he is the supreme one among all the people. |
眾星月為首， 照明日為先； |
The stars and the moon are first, and the illuminating sun is first; |
四維及上下， 於諸方域境。 |
The four dimensions, up and down, are in the realm of all directions. |
天與世間人， 佛為最尊上； |
In heaven and in the world, Buddha is the supreme being; |
欲求其福者， 當歸於三佛。」 |
Those who wish for happiness should return to the three Buddhas. " |
是時，彼梵志婦聞此語已，即歡喜踊躍，不 能自勝，前白大迦葉曰： |
At that time, when the Brahma Zhi woman heard these words, she jumped for joy and couldn't help herself. She came to Kassapa and said: |
「唯願梵志恒受 我請，在此舍食。」 |
I only hope that Brahma will always accept my invitation and give up food here. |
是時，大迦葉即受彼請，在 彼處受彼食。 |
At that time, Kassapa accepted his invitation and received his food at that place. |
是時，婆羅門婦見迦葉食訖， 更取一卑座，在迦葉前坐。 |
At that time, the Brahmin woman saw that Kassapa had finished eating, so she took a humble seat and sat in front of Kassapa. |
是時，迦葉以次 與說微妙之法。 |
At that time, Kasyapa followed him and explained the subtle Dharma. |
所謂論者： |
So-called commentators: |
施論、戒論、生天之 論，欲為不淨，斷漏為上，出家為要。 |
Regarding the theory of giving, the theory of precepts, and the theory of rebirth in heaven, desire is the impurity, cutting off the leakage is the most important, and becoming a monk is the most important thing. |
尊者大 迦葉已知彼梵志婦心開意解，甚懷歡喜。 |
Venerable Kassapa knew that the wife of Brahma was happy and understood. |
諸佛所可常說法者，苦、習、盡、道。 |
The things that all Buddhas can always preach are suffering, habituation, cessation, and the way. |
是時，尊者 大迦葉悉為梵志婦說之時，梵志婦即於 座上諸塵垢盡，得法眼淨。 |
At that time, when the Venerable Maha Kassapa was speaking to the Brahma Wisdom woman, the Brahma Chi woman immediately wiped away all the dust and dirt on her seat and attained a pure Dharma eye. |
猶如新淨白褻， 無有塵垢，易染為色。 |
It's like new, pure and white, without dirt or dirt, easily stained with color. |
時梵志婦亦復如是， 即於座上得法眼淨，彼已得法、見法，分別 其法，無有狐疑，已逮無畏，自歸三尊： |
At that time, Brahma Zhi's wife also had the same situation. She was sitting on the throne and her Dharma eyes were pure. She had obtained the Dharma, saw the Dharma, and distinguished the Dharma. She had no doubts, no fear, and returned to the three deities: |
佛、法、 聖眾，受持五戒。 |
Buddha, Dharma, and saints accept and uphold the five precepts. |
是時，尊者大迦葉重為梵 志婦說微妙法已，即從坐起而去。 |
At that time, the Venerable Maha Kassapa once again taught the subtle Dharma to the Brahma Zhi woman, and then stood up from his seat and left. |
迦葉去 未久時，婦夫婿來至家。 |
Not long after Kasyapa left, his wife, husband and son-in-law came home. |
婆羅門見婦顏色 甚悅，非復常人。 |
The Brahmin was very pleased to see the woman's appearance, which was unusual for ordinary people. |
時，婆羅門即問其婦，婦即 以此因緣具向夫婿說之。 |
At that time, the Brahmin asked his wife, and the woman told her husband about this cause and condition. |
時，婆羅門聞是 語已，便將其婦共詣精舍。 |
At that time, when the Brahmin heard these words, he took his wife to the Jingshe. |
往至世尊所，時， 婆羅門與世尊共相問訊，在一面坐。 |
When I arrived at the place where the Blessed One was, the Brahmin and the Blessed One were asking each other and they were sitting next to each other. |
婆羅 門婦頭面禮世尊足，在一面坐。 |
The Brahmin woman bowed her head to the Lord's feet and sat on one side. |
時，婆羅門 白世尊曰： |
At that time, the Brahmin came to the Lord and said: |
「向有婆羅門來至我家，今為所 在？」 |
A Brahmin has come to my house before. Where is he now? |
爾時，尊者大迦葉去世尊不遠，結跏趺 坐，正身正意，思惟妙法。 |
At that time, the Venerable Maha Kassapa was not far away from the Buddha. He was sitting in lotus position, with his body and mind straight, and he was meditating on the wonderful Dharma. |
爾時，世尊遙指示 大迦葉曰： |
At that time, the World-Honored One gave instructions to Kassapa from a distance: |
「此是尊長婆羅門也。」 |
This is the venerable Brahman. |
婆羅門曰： |
Brahmin said: |
「云 何，瞿曇！沙門即是婆羅門耶？ |
"Why, Qutan! A recluse is a Brahmin? |
沙門與婆羅門 豈不異乎？」 |
Are not a recluse and a brahmin different? " |
世尊告曰： |
The World Honored One said: |
「欲言沙門者，即我身 是。 |
"Anyone who wants to talk about being a recluse is my own body. |
所以然者，我即是沙門。 |
Therefore, I am a Samana. |
諸有奉持沙門 戒律，我皆已得。 |
I have obtained all those who uphold the precepts of ascetics. |
如今欲論婆羅門者，亦我身 是。 |
Now if I want to talk about Brahman, I am the same person. |
所以然者，我即是婆羅門也。 |
Therefore, I am Brahman. |
諸過去婆 羅門，所持法行，吾已悉知。 |
I am fully aware of the Dharma and conduct practiced by all the Brahmins of the past. |
欲論沙門者，即 大迦葉是。 |
Those who want to talk about ascetics are the great Kassapa. |
所以然者，諸有沙門律，迦葉比 丘皆悉包攬。 |
Therefore, Bhikkhu Kassapa takes over all the disciplines of ascetics. |
欲論婆羅門者，亦是迦葉比 丘。 |
Anyone who wants to talk about Brahmins is also Bhikkhu Kasyapa. |
所以然者，諸有婆羅門奉持禁戒，迦葉 比丘皆悉了知。」 |
Therefore, Bhikkhu Kassapa is fully aware of all the Brahmins who observe the forbidden precepts. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「我不說梵志， 能知呪術者； |
"I don't talk about Brahma, but those who know the magic; |
唱言生梵天， 此則不離縛。 |
Singing words gives rise to the Brahma world, and this will not break away from bondage. |
無縛無生趣， 能脫一切結； |
No bondage, no interest in life, able to get rid of all knots; |
不復稱天福， 即沙門梵志。」 |
It is no longer called Heavenly Blessing, it is the Samana Brahma. " |
爾時，婆羅門白世尊曰： |
At that time, the Brahmin said to the World-Honored One: |
「言結縛者，何等名 為結乎？」 |
What is the name of a knot that binds people? |
世尊告曰： |
The World Honored One said: |
「欲愛是結，瞋恚是結， 愚癡是結。 |
"Desire is a knot, anger is a knot, ignorance is a knot. |
如來者無此欲愛，永滅無餘，瞋 恚、愚癡亦復如是。 |
The Tathagata has no such desire and love, and it will never remain, and the same will happen with anger and ignorance. |
如來無復此結。」 |
The Tathagata never returns to this knot. " |
婆羅門 曰： |
Brahmin said: |
「唯願世尊說深妙法，無復有此諸結縛 著。」 |
I only wish that the World-Honored One would expound the profound and wonderful Dharma and there would be no more such fetters. |
是時，世尊漸與彼婆羅門說微妙之論。 |
At that time, the World-Honored One gradually began to talk to the Brahmin about subtle things. |
所謂論者： |
So-called commentators: |
施論、戒論、生天之論，欲為不淨， 斷漏為上，出家為要。 |
Regarding the theory of giving, the theory of precepts, and the theory of birth, desire is impure, cutting off leakage is the most important, and becoming a monk is the most important thing. |
爾時，世尊知彼婆羅 門心開意解，甚懷歡喜，古昔諸佛常所說法： |
At that time, the World-Honored One knew that the Brahmin's mind was open and he was very happy. The Buddhas of ancient times often said: |
苦、習、盡、道，爾時世尊盡為婆羅門說之。 |
Suffering, habits, cessation, and the path, then the Blessed One spoke of them all for Brahman. |
時， 婆羅門即於座上諸塵垢盡，得法眼淨。 |
At that time, all the dust and dirt on the Brahmin's seat were gone, and his Dharma Eye was pure. |
猶 如新淨白褻，無有塵垢，易染為色。 |
It is as if it is new, pure and white, with no dirt or dirt and is easily stained. |
時婆 羅門亦復如是，即於座上得法眼淨，彼已 得法、見法，分別其法，無有狐疑，已逮無 畏，自歸三尊： |
At that time, the Brahmin was like this again. He was sitting on his seat and his Dharma eyes were pure. He had obtained the Dharma, saw the Dharma, and distinguished the Dharma. He had no doubts, no fear, and returned to the three deities: |
佛、法、聖眾，受持五戒，為如來 真子，無復退還。 |
The Buddha, the Dharma, and the saints who accept and uphold the five precepts are the true sons of the Tathagata and will never return. |
爾時，彼婆羅門夫婦聞佛所 說，歡喜奉行。 |
At that time, the Brahmin couple heard what the Buddha said and followed it happily. |
18.5 （五）龍 |
18.5 (5) Dragon |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，王阿闍世 有象，名那羅祇梨，極為兇弊暴虐，勇健能 降外怨，緣彼象力，使摩竭一國，無不靡 伏。 |
At that time, there was an elephant in King Ajasa's life, named Narajili, who was extremely ferocious, cruel and violent. He was brave and strong and could quell foreign hatred. Due to the power of this image, he made a country exhausted and subdued. |
爾時，提婆達兜便往至王阿闍世所。 |
At that time, Devadatu went to the residence of King Acharya. |
到 已，而作是說： |
Already arrived, and Zuo said: |
「大王當知，今此象惡，能降伏 眾怨，可以醇酒，飲彼象醉。 |
"Your Majesty, you should know that this evil image can subdue all the resentments, and it can drink wine to make the image drunk. |
清旦，沙門瞿 曇必來入城乞食，當放此醉象，蹋蹈殺之。」 |
On the Qing Dynasty, the ascetic Qu Tan will come to the city to beg for food. This drunk elephant should be released and trampled to kill it. " |
時，王阿闍世聞提婆達兜教，即告令國中： |
At that time, King Ajasasha heard about Devadhatu's teachings and immediately issued an order to the kingdom: |
「明 日清旦，當放醉象，勿令人民在里巷遊行。」 |
Tomorrow, Qing Dynasty, let the drunk elephants go and don't let the people parade in the lanes. |
是時，提婆達兜告王阿闍世曰： |
At that time, Devada told King Ajasatha: |
「若彼沙門瞿 曇有一切智，知當來事者，明日必不入城 乞食。」 |
If that ascetic had all the wisdom to know what was coming, he would not go into the city to beg for food tomorrow. |
王阿闍世曰： |
King Ajasa said: |
「亦如尊教，設有一切智 者，明日清旦不入城乞食。」 |
Just like those who respect the teachings and have all wisdom, they will not go to the city to beg for food tomorrow on Qing Dynasty. |
爾時，羅閱城內男 女大小事佛之者，聞王阿闍世清旦當放 醉象害於如來，聞已，各懷愁憂，便往至世 尊所，頭面禮足，在一面住，白世尊曰： |
At that time, Luo reviewed the men and women in the city who were serving the Buddha. They heard that King Ajasa was going to release drunken elephants to harm the Tathagata on the Qing Dynasty. After hearing this, everyone felt sad and sorrowful. Shizun Bai said: |
「明日 清旦，願世尊勿復入城！所以然者，王阿闍 世今有教令，勅語城內人民之類： |
"Tomorrow, Qing Dynasty, I hope the World Honored One will not come back to the city! Therefore, King Ajaha has issued a decree in this life, saying to the people in the city: |
『明日勿 復在里巷行來，吾欲放醉象，害沙門瞿曇。 |
Don't walk in the alley again tomorrow. I want to release the drunk elephant and harm the ascetic Qutan. |
設沙門有一切智，明日清旦不入城乞食。』 |
Suppose the ascetic has all wisdom and will not go to the city to beg for food tomorrow on Qing Dynasty. 』 |
唯願世尊勿復入城，傷害如來，世人喪 目，無復救護。」 |
I only hope that the World Honored One will not enter the city again and harm the Tathagata. The people of the world will lose their eyesight and will not be able to save them. " |
世尊告曰： |
The World Honored One said: |
「止！止！諸優婆塞！勿 懷愁惱。 |
"Stop! Stop! Upasakas! Don't be troubled. |
所以然者，如來之身非俗數身，然 不為他人所害，終無此事。 |
Therefore, the body of the Tathagata is not an ordinary body, but if it is not harmed by others, there will be no such thing. |
諸優婆塞當 知，閻浮里地東西廣七千由旬，南北長二十 一千由旬； |
You Upasakas should know that the land of Jambuli is seven thousand leagues wide from east to west and twenty thousand leagues long from north to south. |
瞿耶尼縱廣八千由旬，如半月 形； |
Kuyeni is eight thousand leagues wide in length and shape, like a half-moon; |
弗于逮縱廣九千由旬，土地方正； |
It is not necessary to capture the width and width of nine thousand leagues, and the land is straight; |
欝單 越縱廣十千由旬，土地圓如滿月。 |
The land is as round as the full moon. |
正使此四 天下醉象滿其中，如似稻、麻、叢林，其數如 是，猶不能得動如來毫毛，況復得害於 如來？ |
Just make the four worlds full of drunken elephants, like rice, hemp, and jungle. Their numbers are like this, but they can't touch the Tathagata's hair. How can they harm the Tathagata? |
終無此事！ |
Nothing happened! |
「則捨四天下，復有如千天 下、千日月、千須彌山、千四海水、千閻浮提、 千瞿耶尼、千弗于逮、千欝單越、千四天 王、千三十三天、千兜術天、千豔天、千化 自在天、千他化自在天，此名千世界； |
"Then leaving aside the four worlds, there are again like a thousand worlds, a thousand suns and moons, a thousand mountains of Sumeru, a thousand seas of water, a thousand Jambudvipas, a thousand Juyani, a thousand Buddhas, a thousand Shanyue, a thousand four heavenly kings, a thousand thirty-three Heaven, Qian Dou Shu Heaven, Qian Yan Heaven, Qian Transformation Heaven, Qian He Transformation Heaven, this is called Thousand Worlds; |
乃至 二千世界，此名中千世界； |
Even two thousand worlds, this name is the middle thousand worlds; |
乃至三千世界， 此名三千大千世界； |
Even the three thousand worlds, this is called the three thousand great thousand worlds; |
滿其中伊羅鉢龍王， 猶不能動如來一毛，況復此象欲害如來 哉？ |
The Dragon King Ilobo is full of them, but he still can't touch a single hair of the Tathagata. What's more, this image wants to harm the Tathagata? |
終無是處。 |
Useless in the end. |
所以然者，如來神力不可思 議，如來出世，終不為人所傷害也。 |
Therefore, the Tathagata's divine power is incredible, and after the Tathagata is born, he will never be harmed by others. |
汝等各 歸所在，如來自當知此變趣。」 |
You all are going back to where you came from, and you should know this change. " |
爾時，世尊與 四部眾廣為說微妙之法。 |
At that time, the World-Honored One and the four disciples widely expounded the subtle Dharma. |
時，優婆塞、優婆斯 聞正法已，各從坐起，頭面禮足，便退而去。 |
At that time, Upasaka and Upasaka heard the Dharma. They each stood up from their seats, bowed their heads, faces and feet, and then retreated. |
爾時，世尊清旦著衣持鉢，欲入羅閱城乞 食。 |
At that time, the World-Honored One, dressed in robes and holding an alms bowl, wanted to go to Luoyue City to beg for food. |
是時，提頭賴吒天王將乾沓惒等，從東 方來，侍從世尊。 |
At that time, the heavenly king Titu Laika came from the east to serve the Blessed One, including Gan Daza and others. |
是時，毘留勒王將拘槃 茶眾，侍從如來。 |
At that time, King Piliura will hold the tea party in Kupan to attend the Tathagata. |
西方毘留波叉將諸龍 眾，侍從如來。 |
In the west, there are many dragons and dragons in Pilubocha, who follow the Tathagata. |
北方天王拘毘羅將羅剎鬼 眾，侍從如來。 |
Kubera, the king of heaven in the north, sent many Rakshasa ghosts to attend the Tathagata. |
是時，釋提桓因將諸天人數千 萬眾，從兜術天沒，來至世尊所，時，梵天王 將諸梵天數千萬眾，從梵天上來至世尊 所。 |
At that time, Shakti Huanyin brought tens of millions of gods and humans from the Tushu Heaven to the presence of the Blessed One. At that time, King Brahma brought tens of thousands of Brahma gods from Brahma Heaven to the presence of the Blessed One. |
釋、梵、四天王及二十八天，大鬼神王各各 相謂言： |
Buddha, Brahma, the Four Heavenly Kings and the Twenty-eight Heavenly Kings, the great ghosts and gods each addressed each other and said: |
「我等今日當觀二神，龍象共鬪，誰 者勝負？」 |
Today we will watch the two gods. The dragon and the elephant are fighting together. Who will win? |
時，羅閱城四部之眾遙見世尊將諸 比丘入城乞食，時城內人民皆舉聲喚曰。 |
At that time, people from the four tribes of Luo Yue City saw the World Honored One bringing monks into the city to beg for alms. The people in the city all raised their voices and shouted. |
王阿闍世復聞此聲，問左右曰： |
King Ajasa heard this again and asked his left and right: |
「此是何等 聲響，乃徹此間？」 |
What kind of sound is this that permeates this place? |
侍臣對曰： |
The courtier said: |
「此是如來入城 乞食，人民見已，故有此聲。」 |
This Tathagata came to the city to beg for food, and the people saw him, so he made this sound. |
阿闍世曰： |
Ajasa said: |
「沙門 瞿曇亦無聖道，不知人心來變之驗。」 |
Recluse Qu Tan also has no holy path and does not know how to experience changes in the human heart. |
王阿 闍世即勅象師： |
Wang Achai was the elephant master: |
「汝速將象飲以醇酒，鼻帶 利劍，即放使走。」 |
You quickly drink the elephant wine, put a sharp sword in its nose, and let it go. |
爾時，世尊將諸比丘詣城 門，適舉足入門。 |
At that time, the World-Honored One led all the monks to the city gate and stepped in to enter. |
時，天地大動，諸神尊天在 虛空中散種種之華。 |
At that time, there was a great movement in the sky and the earth, and the gods exalted the heavens and scattered all kinds of flowers in the sky. |
時，五百比丘見醉象 來，各各馳走，莫知所如。 |
At that time, five hundred bhikkhus saw the drunken elephant coming, and they all galloped away, not knowing where they were going. |
時，彼暴象遙見如 來，便走趣向。 |
At that time, the violent elephant saw the Tathagata in the distance and went in the wrong direction. |
侍者阿難見醉象來，在世尊 後，不自安處，白世尊曰： |
When Ananda, the waiter, saw the drunken elephant coming behind the Blessed One, he felt uneasy and said to the Blessed One: |
「此象暴惡，將恐相 害，宜可遠之。」 |
This elephant is violent and evil, and will harm each other, so we should keep away from it. |
世尊告曰： |
The World Honored One said: |
「勿懼！阿難！吾今 當以如來神手降伏此象。」 |
Don't be afraid! Ananda! I will use the Tathagata's divine hand to subdue this elephant now. |
如來觀察暴象 不近不遠，便化左右作諸師子王，於彼象 後作大火坑。 |
The Tathagata observes that the violent elephant is neither near nor far away, and then he transforms into masters and princes on the left and right, and builds a large fire pit behind the elephant. |
時，彼暴象見左右師子王及 見火坑，即失尿放糞，無走突處，便前進 向如來。 |
At that time, when he saw the Master King on his left and right and the pit of fire, he lost urine and defecated. There was no way to go, so he moved forward towards the Tathagata. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「汝莫害於龍， 龍現甚難遇， |
"Don't do any harm to the dragon. It's very rare to see a dragon. |
不由害龍已， 而得生善處。」 |
You can't help but harm the dragon, and you will be born in a good place. " |
爾時，暴象聞世尊說此偈，如被火燃，即自 解劍，向如來跪雙膝，投地以鼻舐如來足。 |
At that time, when Baoxiang heard the Blessed One speak this verse, he untied his sword as if burned by fire, knelt down to the Tathagata, threw himself to the ground, and licked the Tathagata's feet with his nose. |
時，世尊伸右手摩象頭，而作是說： |
At that time, the World-Honored One stretched out his right hand to rub the elephant's head and said: |
「瞋恚生地獄， 亦作蛇蚖形； |
"Anger is born in hell, also in the shape of a snake and an anthrax; |
是故當捨恚， 更莫受此身。」 |
Therefore, you should give up your hatred, let alone accept this body. " |
爾時，神尊諸天在虛空中，以若干百千種 花散如來上。 |
At that time, the gods and devas were in the sky, scattering flowers of hundreds and thousands of kinds up to the Tathagata. |
是時，世尊與四部之眾、天、龍、 鬼神說微妙法。 |
At that time, the World-Honored One spoke the subtle Dharma to the four groups of people, gods, dragons, ghosts and gods. |
爾時，見降象男女六萬餘 人諸塵垢盡，得法眼淨，八萬天人亦得法眼 淨。 |
At that time, I saw more than 60,000 male and female descendants who had all their dust and dirt removed, and their Dharma eyes were purified. Eighty thousand devas also had their Dharma eyes purified. |
時，彼醉象身中刀風起，身壞命終，生四天 王宮。 |
At that time, the drunken elephant's body was struck by the sword and the wind blew up. His body was destroyed and he died, and he was reborn in the palace of the Four Heavenly Kings. |
爾時，比丘、比丘尼，諸優婆塞、優婆夷， 及天、龍、鬼神，聞世尊所說，歡喜奉行。 |
At that time, monks and nuns, Upasakas and Upasikas, as well as gods, dragons, ghosts and gods, heard what the Blessed One said and followed it with joy. |
18.6 （六） |
18.6 (Saturday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者難陀著極妙之衣，色曜人目， 著金廁履屣，復抆飾兩目，手執鉢器，欲 入舍衛城。 |
At that time, the Venerable Nanda was dressed in wonderful clothes, his eyes were shining brightly, and he was wearing a gold toilet suit, his eyes were covered with hair, and he was holding an alms bowl in his hand, and he wanted to enter the city. |
爾時，眾多比丘遙見尊者難陀 著極妙之衣，入舍衛城乞食。 |
At that time, many bhikkhus saw the Venerable Nanda in the distance, wearing excellent clothes, entering the acropolis to beg for food. |
爾時，眾多比 丘便往至世尊所，頭面禮足，在於一面坐， 須臾退坐，白世尊曰： |
At that time, many bhikkhus went to the place where the Blessed One was. They bowed their heads, faces, and feet, and sat on one side. After a while, they withdrew and sat down. They said to the Blessed One: |
「向者，難陀比丘著極 妙之衣，色曜人目，入舍衛城乞食。」 |
Sir, Bhikkhu Nanda, dressed in wonderful robes and with a dazzling color, went to the acropolis to beg for food. |
爾時，世 尊告一比丘： |
At that time, the World Honored One told a bhikkhu: |
「汝速往至難陀比丘所： |
"Go quickly to where Nanda Bhikkhu is: |
『如來 呼卿！』」 |
"The Tathagata calls you! 』』 |
對曰： |
To say: |
「如是。 |
"That's right. |
世尊！」時，彼比丘受世尊教， 頭面禮足而去。 |
World Honored One! ” At that time, the bhikkhu received the Blessed One’s teachings and left with his head bowed and his face bowed. |
往至難陀比丘所，到已，語 難陀曰： |
He went to Bhikkhu Nanda's place. When he arrived, he said to Nanda: |
「世尊呼卿。」 |
The World Honored One calls you. |
是時，難陀聞比丘語，即 來至世尊所，到已，頭面禮足，在一面坐。 |
At that time, Nanda heard the bhikkhu's words and came to where the World Honored One was. When he arrived, he bowed his head, his face and his feet, and sat down on one side. |
是 時，世尊告難陀曰： |
At that time, the World-Honored One told Nanda: |
「汝今何故著此極妙之 衣，又則著履屣，入舍衛城乞食？」 |
Why are you wearing this wonderful robe, and then wearing your trousers, and going to the acropolis to beg for food? |
時，尊者難 陀默然不語。 |
At that time, Venerable Nanda remained silent. |
世尊復重告曰： |
The World Honored One said again: |
「云何，難陀！汝 豈不以信牢固出家學道乎？」 |
Why, Nanda! Don't you use faith to become a monk and learn the Tao? |
難陀對曰： |
Nanda replied: |
「如 是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「汝今族姓子不應律行， 以信牢固出家學道，何由復著極妙之衣， 摩治形服，欲入舍衛城乞食？ |
"You, a member of your current clan, should not practice discipline and have firmly become a monk and learned Taoism with faith. Why do you put on wonderful clothes, polish your body and clothes, and want to go to the city to beg for food? |
與彼白衣 有何差別？」 |
What's the difference from that white one? " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「何日見難陀， 能治阿練行； |
"When will I see Nanda and be able to cure A Lian Xing? |
心樂沙門法， 頭陀度無極。 |
The mind is happy with the Samana Dharma, and the tutuo saves the infinite. |
「汝今，難陀！更莫造此如是之行。」 |
Now, Nanda! Don't even commit such a deed. |
爾時，尊者難 陀及四部眾聞佛所說，歡喜奉行。 |
At that time, the Venerable Nanda and the people of the four tribes heard what the Buddha said and followed it with joy. |
18.7 （七） |
18.7 (seven) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者難陀不堪行梵行，欲脫法 衣，習白衣行。 |
At that time, the Venerable Nanda could no longer bear the holy life and wanted to take off his Dharma robes and practice white robes. |
爾時，眾多比丘往至世尊所， 頭面禮足，在一面坐。 |
At that time, many bhikkhus came to where the Blessed One was and sat on one side with their heads bowed, their faces and their feet bowed. |
爾時，眾多比丘白世 尊曰： |
At that time, many monks came to the World Honored One and said: |
「難陀比丘不堪行梵行，欲脫法服， 習居家行。」 |
Bhikkhu Nanda cannot bear to practice the holy life. He wants to take off his Dharma robes and become accustomed to living at home. |
爾時，世尊告一比丘： |
At that time, the World-Honored One told a bhikkhu: |
「汝往至難 陀所，云： |
"When you go to Nanda's place, it says: |
『如來喚卿。』 |
"The Tathagata calls you. 』 |
」 |
|
對曰： |
To say: |
「如是。 |
"That's right. |
世尊！」時，彼比 丘受世尊教，即從坐起，禮世尊足，便退而 去。 |
World Honored One! At that time, the bhikkhu received the Blessed One's teachings, stood up from his seat, bowed to the Blessed One's feet, and then retreated. |
至彼難陀比丘所云： |
As Bhikkhu Nanda said: |
「世尊喚。」 |
The World Honored One calls. |
難陀對曰： |
Nanda replied: |
「如是。」 |
"That's right." |
爾時難陀比丘尋隨此比丘至世尊 所，頭面禮足，在一面坐。 |
At that time, Bhikkhu Nanda followed this bhikkhu to where the World Honored One was, bowing his head, face, and feet, and sat on one side. |
是時，世尊告難陀 曰： |
At that time, the World-Honored One told Nanda: |
「云何，難陀！不樂修梵行，欲脫法衣，修 白衣行乎？」 |
Why, Nanda! You don't want to practice the holy life, but you want to take off your dharma robes and practice white robes? |
難陀對曰： |
Nanda replied: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「何以故？ |
"Why? |
難陀！」 |
Nanda! " |
難陀對曰： |
Nanda replied: |
「欲心熾然，不能自 禁。」 |
The desire is so burning that I can't restrain myself. |
世尊告曰： |
The World Honored One said: |
「云何，難陀！汝非族姓子出家 學道乎？」 |
What are you talking about, Nanda! Are you a member of the Rufei clan who has become a monk and studied Taoism? |
難陀對曰： |
Nanda replied: |
「如是。 |
"That's right. |
世尊！我是族姓子， 以信牢固出家學道。」 |
World Honored One! I am a son of the clan, and I have firmly become a monk and learned Taoism with my faith. " |
世尊告曰： |
The World Honored One said: |
「汝族姓子！ 此非其宜，以捨家學道修清淨行。 |
"You have the surname Zi! This is not appropriate. You should abandon your family to learn the Tao and practice pure conduct. |
云何捨 於正法欲習穢污？ |
How can I abandon the righteous Dharma and desire to become filthy? |
難陀當知，有二法無 厭足，若有人習此法者終無厭足。 |
Nanda, you should know that there are two methods that are endless and sufficient. If someone practices this method, he will never be satisfied. |
云何為 二法？ |
What is the second method? |
所謂婬欲及飲酒。 |
The so-called lust and drinking. |
是謂二法無厭 足。 |
This means that the two methods are insatiable. |
若有人習此二法，終無厭足，緣此行果， 亦不能得無為之處。 |
If someone practices these two methods, he will never get tired of them. Due to the results of these actions, he will not be able to achieve the place of inaction. |
是故，難陀！當念捨 此二法，後必成無漏之報。 |
That’s why, Nanda! If you remember to give up these two methods, you will surely achieve the reward without any omissions. |
汝今，難陀！善修 梵行，趣道之果，靡不由之。」 |
You are now, Nanda! Good practice in the holy life, the fruit of the path of interest, is inevitable. " |
爾時，世尊便說 此偈： |
At that time, the World-Honored One spoke this verse: |
「蓋屋不密， 天雨則漏； |
"If the house is not built tightly, it will leak when it rains; |
人不惟行， |
People don't just do things, |
漏婬怒癡。 |
Lewd lust, anger and foolishness. |
蓋屋善密， 天雨不漏； |
Build a house well and tightly, so that it will not leak when it rains; |
人能惟行， 無婬怒癡。」 |
A person can only act without lust, anger or delusion. " |
爾時，世尊復作是念： |
At that time, the World-Honored One thought again: |
「此族姓子欲意極多，我 今宜可以火滅火。」 |
The people of this clan have many desires, and I should be able to put out the fire with fire today. |
是時，世尊即以神力手 執難陀，猶如力人屈伸臂頃，將難陀至 香山上。 |
At that time, the World-Honored One used his divine power to hold Nanda in his hand, just like a strong man bending and stretching his arms to carry Nanda to the Fragrant Mountain. |
爾時，山上有一 巖 穴，復有一瞎獼 猴在彼住止。 |
At that time, there was a cave on the mountain, and a blind macaque stayed there. |
是時，世尊右手執難陀而告 之曰： |
At that time, the World-Honored One held Nanda in his right hand and said: |
「汝，難陀！頗見此瞎獼猴不？」 |
You, Nanda! Have you seen this blind macaque? |
對曰： |
To say: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「何者為妙？ |
"What is better? |
為孫陀利釋種 妙耶？ |
Is it wonderful to release seeds for Sundali? |
為此瞎獼猴妙乎？」 |
Is it wonderful to blind the macaque for this? " |
難陀對曰： |
Nanda replied: |
「猶如有 人傷極惡犬鼻，復加毒塗，彼犬倍惡。 |
"It is like someone hurting the nose of a very vicious dog and adding poison to it, making the dog twice as vicious. |
此亦 如是。 |
This is also true. |
孫陀利釋女，今以此瞎獼猴相比，不 可為喻，猶如大火 ［卄／積］ 焚燒山野，加益以 乾薪，火轉熾然，此亦如是。 |
Sundali Shinu, compared with this blind macaque, it is indescribable. It is like a fire burning the mountains and fields, and adding more firewood, the fire turns blazing, and so it is. |
我念彼釋女， 不去心懷。」 |
I miss her, but I don't miss her. " |
爾時，世尊如屈伸臂頃，從彼 山不現，便至三十三天。 |
At that time, the World-Honored One just stretched out his arms and disappeared from that mountain, reaching the thirty-third level. |
爾時，三十三天上 諸天普集善法講堂，去善法講堂不遠，復 有宮殿，五百玉女自相娛樂，純有女人，無 有男子。 |
At that time, on the thirty-third day, all the gods gathered at the lecture hall for the good Dharma. Not far from the lecture hall, there was a palace where five hundred beautiful ladies entertained themselves. There were only women and no men. |
爾時，難陀遙見五百天女，作倡伎 樂，自相娛樂，見已，問世尊曰： |
At that time, Nanda saw five hundred celestial beings in the distance, playing music and entertaining each other. Seeing him, he asked the World Honored One: |
「此是何等，五 百天女作倡伎樂，自相娛樂？」 |
What is this, five hundred celestial beings making music and entertaining themselves? |
世尊告曰： |
The World Honored One said: |
「汝 難陀自往問之。」 |
Nanda, go and ask yourself. |
是時，尊者難陀便往至五 百天女所，見彼宮舍，敷好坐具若干百種， 純是女人，無有男子。 |
At that time, the Venerable Nanda went to the house of five hundred celestial beings. He saw the palace and hundreds of different kinds of sitting utensils. They were all women and there were no men. |
是時，尊者難陀問彼天 女曰： |
At that time, the Venerable Nanda asked the girl in the sky: |
「汝等是何天女，各相娛樂，快樂如是？」 |
What kind of maidens are you, enjoying your own entertainment and happiness like this? |
天女報曰： |
The goddess reported: |
「我等有五百人，悉皆清淨，無有 夫主。 |
"We have five hundred people, all of whom are pure and have no husbands. |
我等聞有世尊弟子，名曰難陀，是佛 姨母兒，彼於如來所，清淨修梵行，命終之後 當生此間，與我等作夫主，共相娛樂。」 |
We have heard that there is a disciple of the World Honored One named Nanda, who is the son of the Buddha's aunt. He lives in the Tathagata's house and practices the holy life in a pure way. After his death, he will be reborn here to be our husband and master, and we can have fun together. " |
是時， 尊者難陀甚懷喜悅，不能自勝，便作是 念： |
At that time, the Venerable Nanda was filled with great joy and could not overcome himself, so he thought as follows: |
「我今是世尊弟子，且又復是姨母兒，此 諸天女皆當為我作婦。」 |
I am now the disciple of the World Honored One, and I am also my aunt's son. All these celestial beings should be my wives. |
是時，難陀便退而去， 至世尊所。 |
At that time, Nanda withdrew and went to the presence of the Blessed One. |
世尊告曰： |
The World Honored One said: |
「云何，難陀！彼玉女何 所言說？」 |
Why, Nanda! What did that jade girl say? |
難陀報曰： |
Nanda reported: |
「彼玉女各作是說： |
"The jade girls each wrote and said: |
『我 等各無夫主，聞有世尊弟子善修梵行，命 終之後，當來生此。』 |
"We, all husbandless masters, have heard that there are disciples of the World Honored One who are good at practicing the holy life. After their death, they will be reborn here." 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「難陀，汝意云 何？ |
"Nanda, what do you mean? |
難陀！汝意云何？」 |
Nanda! What do you mean? " |
難陀報曰： |
Nanda reported: |
「爾時，即自生 念： |
"At that moment, the self-generated thought: |
『我是世尊弟子，又且復是佛姨母兒，此諸 天女盡當與我作妻。』 |
"I am a disciple of the World Honored One, and moreover, I am the son of the Buddha's aunt. All these gods and maidens should be my wives." 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「快哉，難陀！ 善修梵行，我當與汝作證，使此五百女人 皆為給使。」 |
Happy, Nanda! You are good at practicing the holy life. I will bear witness to you and make these five hundred women your envoys. |
世尊復告： |
The World Honored One replied: |
「云何，難陀！孫陀利釋 女妙耶？ |
"What are you talking about, Nanda! Sundali Sakyamuni? |
為是五百天女妙乎？」 |
Why is she the Five Hundred Heavenly Nu Miaohu? " |
難陀報曰： |
Nanda reported: |
「猶 如山頂瞎獼猴在孫陀利前，無有光澤，亦 無有色。 |
"Like the blind macaque on the top of a mountain in front of Sundari, there is no luster or color. |
此亦如是。 |
This is also true. |
孫陀利在他天女前， 亦復如是，無有光澤。」 |
Sundali was also like this, without luster, before his celestial daughter. " |
世尊告曰： |
The World Honored One said: |
「汝善修梵 行，我當證汝得此五百天人。」 |
You are good at practicing Brahma, and I will prove that you have obtained these five hundred heavenly beings. |
爾時，世尊便 作是念： |
At that time, the World-Honored One thought as follows: |
「我今當以火滅難陀火。」 |
I will now use fire to extinguish the Nanda Fire. |
猶如力 人屈伸臂頃，世尊右手執難陀臂將至地 獄中。 |
Just like a strong man bending and stretching his arm, the Blessed One holds Nanda's arm in his right hand and is about to reach hell. |
爾時，地獄眾生受若干苦惱。 |
At that time, the sentient beings in hell will suffer a lot of suffering. |
爾時，彼地 獄中有一大鑊，空無有人。 |
At that time, there was a big wok in that hell, but there was no one there. |
見已，便生恐懼， 衣毛皆竪，前白世尊曰： |
When he saw this, he became frightened, and the hair on his clothes stood on end. He came to the World Honored One and said: |
「此諸眾生皆受苦 痛，唯有此釜而獨空無人。」 |
All living beings here are suffering, but this cauldron is empty and empty. |
世尊告曰： |
The World Honored One said: |
「此者 名為阿毘地獄。」 |
This is called the Abhi Hell. |
爾時，難陀倍復恐怖，衣毛皆 竪，白世尊曰： |
At that time, Nanda became even more frightened. His clothes and hair stood on end. He said to the World Honored One: |
「此是阿毘地獄，而獨自空， 亦無罪人？」 |
This is the Abhi Hell, but it is empty and there are no sinners? |
世尊告曰： |
The World Honored One said: |
「汝難陀自往問之。」 |
Runanda went and asked. |
是 時，尊者難陀便自問曰： |
At that time, the Venerable Nanda asked himself: |
「云何，獄卒！此是何 獄？ |
"What are you talking about, jailer! What kind of prison is this? |
此是何獄空無有人？」 |
Why is this prison so empty? " |
獄卒報曰： |
The jailer reported: |
「比丘當 知，釋迦文佛弟子名曰難陀，彼於如來所， 淨修梵行，身壞命終，生善處天上，於彼壽 千歲，快自娛樂。 |
"Bhikkhus, you should know that the disciple of Shakyamuni Buddha is named Nanda. He lives in the Tathagata and practices the holy life. When his body breaks down and his life ends, he is reborn in a good place in heaven. He lives a thousand years and enjoys his leisure. |
復於彼終，生此阿毘地獄 中，此空鑊者即是其室。」 |
At the end of his life, he will be reborn in the Abhi Hell. This empty wok is his room. " |
時，尊者難陀聞此 語已，便懷怖懅，衣毛皆竪，即生此念： |
At that time, when the Venerable Nanda heard these words, he became filled with fear and the hair on his clothes stood on end, and he thought: |
「此 之空釜，正為我耳。」 |
This empty cauldron is my ear. |
來至世尊所，頭面禮足， 白世尊曰： |
When he came to the place where the World Honored One was, he saluted the World Honored One and said to the World Honored One: |
「願受懺悔，我自罪緣，不修梵 行，觸嬈如來。」 |
I would like to be repented of. I am guilty of sin, do not practice the holy life, and offend the Tathagata. |
爾時，尊者難陀便說此偈： |
At that time, the Venerable Nanda said this verse: |
「人生不足貴， 天壽盡亦喪； |
"Life is not precious, and life will be lost when your life is over; |
地獄痛酸苦， 唯有涅槃樂。」 |
There is pain and suffering in hell, but only the joy of Nirvana. " |
爾時，世尊告難陀曰： |
At that time, the World-Honored One told Nanda: |
「善哉！善哉！如汝所言， 涅槃者最是快樂。 |
"How good! How good! As you said, the one who has attained Nirvana is the happiest. |
難陀！聽汝懺悔，汝愚、汝 癡，自知有咎於如來所。 |
Nanda! Listen to your confession, you are foolish and foolish, and you know that you are to blame for the Tathagata. |
今受汝悔過，後更 莫犯。」 |
I apologize to you now, and I will never do it again in the future. " |
爾時，世尊屈伸臂頃，手執難陀，從地 獄不現，便至舍衛城祇樹給孤獨園。 |
At that time, the World Honored One stretched out his arms and held Nanda in his hand. He emerged from hell and went to the Garden of Solitude in Savatthi City. |
爾時，世 尊告難陀曰： |
At that time, the World-Honored One told Nanda: |
「汝今，難陀！當修二法。 |
"Now, Nanda! You must practice the second method. |
云何 為二法？ |
What is the second method? |
所謂止與觀也。 |
The so-called cessation and contemplation. |
復當更修二法。 |
You should repair the second method again. |
云 何為二法？ |
Yun What are the two methods? |
生死不可樂，知涅槃為樂，是 謂二法。 |
Life and death are not joyful, but knowing Nirvana is joy. These are the two dharmas. |
復當更修二法。 |
You should repair the second method again. |
云何為二法？ |
What are the two methods? |
所謂 智與辯也。」 |
The so-called wisdom and debate. " |
爾時，世尊以此種種法向難陀 說。 |
At that time, the World-Honored One spoke to Nanda in various ways. |
是時，尊者難陀從世尊受教已，從坐起， 禮世尊足，便退而去，至安陀園。 |
At that time, the Venerable Nanda had received instruction from the Blessed One. He stood up from his seat, bowed to the Blessed One's feet, and then retreated to Anduo Garden. |
到已，在一 樹下結加趺坐，正身正意，繫念在前，思 惟如來如此言教。 |
When I arrived, I sat down under a tree, with my body and mind straight, my thoughts in front of me, and I thought about the Tathagata's teachings. |
是時，尊者在閑靜處，恒 思惟如來教，不去須臾。 |
At that time, the Venerable Master was in a quiet place, constantly thinking about the teachings of the Tathagata, and would not go away for even a moment. |
所以族姓子，以信 牢固出家學道，修無上梵行，生死已盡，梵行 已立，所作已辦，更不復受有，如實知之。 |
Therefore, a son of the family name, who firmly ordained the Taoism with faith and cultivated the supreme holy life, has completed the life and death, the holy life has been established, what has been done has been done, and he will no longer experience existence, knowing it as it really is. |
是 時，尊者難陀便成阿羅漢。 |
At that time, the Venerable Nanda became an Arahant. |
已成阿羅漢，即 從坐起，整衣服至世尊所，頭面禮足，在 一面坐。 |
Having become an Arhat, he stood up from his seat, straightened his clothes, went to where the World Honored One was, bowed his head, face and feet, and sat on one side. |
是時，尊者難陀白世尊曰： |
At that time, the Venerable Nanda said to the World-Honored One: |
「世尊前 許證弟子五百天女者，今盡捨之。」 |
The World-Honored One has promised his disciples five hundred celestial beings, and now he has given them up. |
世尊告 曰： |
The World Honored One said: |
「汝今生死已盡，梵行已立，吾即捨之。」 |
Now that your life and death have ended, and your holy life has been established, I will give it up. |
爾 時，便說偈曰： |
At that time, he said a verse: |
「我今見難陀， 修行沙門法； |
"Now I see Nanda practicing the ascetic method; |
諸惡皆以息， 頭陀無有失。」 |
All evil will cease, and there will be no loss of Toutuo. " |
爾時，世尊告諸比丘言： |
At that time, the World-Honored One told the monks: |
「得阿羅漢者，今難 陀比丘是。 |
"He who has become an Arhat is Bhikkhu Nanda. |
無婬、怒、癡，亦是難陀比丘。」 |
Free of sexual desire, anger, and delusion, he is also a Nanda bhikkhu. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
18.8 （八）大愛道 |
18.8 (8) The Way of Great Love |
聞如是： |
Heard this: |
一時，佛在釋翅瘦迦毘羅越尼 拘留園中，與大比丘五百人俱。 |
At one time, the Buddha was in the detention garden of Sakyamuni Kapilanyuni, together with five hundred other great monks. |
爾時，大愛道 瞿曇彌便往至世尊所，頭面禮足，白世尊 曰： |
At that time, the great-loving Daoist Qu Tanmi went to where the World-Honored One was, bowed with his head, face, and feet, and said to the World-Honored One: |
「願世尊長化愚冥，恒護生命。」 |
May the World Honored One transform into ignorance and protect life forever. |
世尊告曰： |
The World Honored One said: |
「瞿曇彌！不應向如來作是言： |
"Qudammi! You should not say this to the Tathagata: |
『如來延壽 無窮，恒護其命。』 |
"The Tathagata prolongs his life infinitely and always protects his life." 』 |
」 |
|
是時，大愛道瞿曇彌即說此 偈： |
At that time, Qu Tanmi, the Way of Great Love, said this verse: |
「云何禮最勝， 世間無與等， |
"What kind of etiquette is the best? There is no equality in the world. |
能斷一切疑， 由是說此語？」 |
You can eliminate all doubts, why do you say this? " |
爾時，世尊復以偈報瞿曇彌曰： |
At that time, the World-Honored One repaid Qutanmi with a verse, saying: |
「精進意難缺， 恒有勇猛心； |
"It is hard to lack the will to make progress, and always have a courageous heart; |
平等視聲聞， 此則禮如來。」 |
Treating the voices and hearing equally, this is the courtesy of the Tathagata. " |
是時，大愛道白世尊曰： |
At that time, the Great Lover said to the World-Honored One: |
「自今以後當禮世 尊，如來今勅禮一切眾生，意無增減。 |
"From now on, you must pay homage to the World Honored One. The Tathagata now orders you to pay homage to all sentient beings. There will be no increase or decrease in intention. |
天 上、人中及阿須倫，如來為最上。」 |
In the heavens, among humans, and asura, the Tathagata is the highest. " |
是時，世尊可 大愛道所說。 |
At that time, the World Honored One can follow the words of the Great Love Dao. |
即從坐起，頭面禮足，便退而 去。 |
He stood up from his seat, bowed his head, face and feet, and then retreated. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我聲聞中第一弟子 廣識多知，所謂大愛道是。」 |
My first disciple among the sravakas is the one who knows a lot. This is the so-called path of great love. |
是時，諸比丘聞 佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
18.9 （九）誹謗 |
18.9 (9) Defamation |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二人，於如來 眾而興誹謗。 |
"There are these two people who are slandering the Tathagata. |
云何為二人？ |
Why are there two people? |
謂非法言是 法，謂法是非法，是謂二人，誹謗如來。 |
Saying that the law is illegal is Dharma, and saying that the Dharma is illegal means these two people are slandering the Tathagata. |
復有 二人不誹謗如來。 |
Again, there are two people who do not slander the Tathagata. |
云何為二？ |
Why is the cloud two? |
所謂非法即 是非法，真法即是真法，是謂二人不誹謗 如來。 |
The so-called illegal means illegal, and the true law is the true law. It means that the two of them do not slander the Tathagata. |
是故，諸比丘！非法當言非法，真法當 言真法。 |
Therefore, monks! If it is illegal, speak of illegality; if it is true, speak of true law. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比 丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
18.10 （一 ○ ） |
18.10 (一○) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二人獲福無 量。 |
"These two people are blessed with immeasurable blessings. |
云何為二？ |
Why is the cloud two? |
所謂應稱譽者便歎譽之， 不應稱者亦不稱歎之，是謂二人獲福無 量。 |
It is said that those who should be praised will be praised, and those who should not be praised will not be praised. This means that the two of them will receive immeasurable blessings. |
復有二人受罪無量。 |
Two more people suffered immeasurably. |
何等為二？ |
How is it two? |
所謂可 稱歎反更誹謗，不應稱嘆者而更稱嘆。 |
The so-called praiseworthy people are more slanderous, and those who should not be praised are more praised. |
諸 比丘！莫作是學。」 |
Monks! Don't just study. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
增壹阿含經卷第九 |
The ninth volume of the Agama Sutra |
19.1 （一） |
19.1 (1) |
增壹阿含經卷第十 |
Volume 10 of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在摩竭國道場樹下。 |
At one time, the Buddha was under a tree in the monastery of the country of Moji. |
爾 時，世尊得道未久，便生是念： |
At that time, not long after the World-Honored One had attained enlightenment, he had this thought: |
「我今甚深之 法難曉難了，難可覺知，不可思惟，休息 微妙，智者所覺知，能分別義理，習之不厭， 即得歡喜。 |
"My profound Dharma is difficult to understand, difficult to perceive, difficult to contemplate, and restful. It is subtle. A wise person can perceive it, be able to discern the meaning and principles, and practice it without getting tired of it, and then he will be happy. |
設吾與人說妙法者，人不信受， 亦不奉行者，唐有其勞，則有所損。 |
Suppose I explain a wonderful Dharma to others, and they do not believe it or practice it. If I do not work hard, I will suffer some loss. |
我今宜 可默然，何須說法！」 |
I should be silent now, why should I speak! " |
爾時，梵天在梵天上，遙 知如來所念，猶如士夫屈伸臂頃，從梵天 上沒不現，來至世尊所，頭面禮足，在一面 住。 |
At that time, Brahma was in the Brahma sky. He knew the thoughts of the Tathagata from afar. He appeared from the Brahma sky just like a scholar bending his arms and stretched out his arms. He came to the place of the World Honored One, bowed with his head, face and feet, and stayed on one side. |
爾時，梵天白世尊曰： |
At that time, Brahma said to the World-Honored One: |
「此閻浮提必當壞 敗，三界 喪 目。 |
"This Jambudvipa will surely be destroyed, and the three realms will be devastated. |
如來、至真、等正覺出現於世， 應演法寶，然今復不暢演法味，唯願如 來普為眾生廣說深法！又此眾生根原易 度。 |
The Tathagata, the Supreme Being, and other enlightened beings have appeared in the world and should perform the Dharma. However, they are no longer able to perform the Dharma smoothly. I only wish that the Tathagata can spread the profound Dharma to all sentient beings! Moreover, the roots of all living beings are easy to understand. |
若不聞者，永失法眼。 |
If you don't hear it, you will never lose sight of the Dharma. |
此應為法之遺子， 猶如優鉢蓮華、拘牟頭華、分陀利華，雖出 於地，未出水上，亦未開敷。 |
This should be the remnant of the Dharma, just like the Eubow lotus flower, the Kumotou flower, and the Fenduoli flower. Although they came from the earth, they did not come out of the water, and they have not been spread. |
是時，彼華漸漸 欲生，故未出水，或時此華以出水上，或時 此華不為水所著。 |
At this time, the flower is gradually about to grow, so it does not come out of the water. Maybe the flower comes out of the water, or the flower is not covered by the water. |
此眾生類亦復如是，為 生、老、病、死所見逼促，諸根應熟，然不聞法 而便喪者，不亦苦哉！今正是時，唯願世尊 當為說法。」 |
The same is true for all sentient beings. They are urged by birth, old age, illness, and death, and all their faculties should be mature. However, those who do not listen to the Dharma and then die are not miserable! Now is the right time, I only hope that the World Honored One will give the Dharma. " |
爾時，世尊知梵天心中所念，又 慈愍一切眾生故，說此偈曰： |
At that time, the World-Honored One knew what was in Brahma's heart, and out of compassion for all sentient beings, he spoke this verse: |
「梵天今來勸， 如來開法門； |
"Brahma comes to persuade you now, Tathagata opens the door of Dharma; |
聞者得篤信， 分別深法要。 |
Those who hear it will have deep faith and understand the essentials of the Dharma deeply. |
猶在高山頂， 普觀眾生類； |
Still on the top of a high mountain, ordinary human beings; |
我今有此法， 昇堂現法眼。」 |
Now that I have this method, I can ascend to the hall and reveal my Dharma Eyes. " |
爾時，梵天便作是念： |
At that time, Brahma thought as follows: |
「如來必為眾生說深 妙法。」 |
The Tathagata will teach profound and wonderful Dharma to all living beings. |
歡喜踊躍，不能自勝，頭面禮足已，即 還天上。 |
He was so happy and excited that he couldn't help himself. When his head and face were completely bowed, he returned to heaven. |
爾時，梵天聞佛所說，歡喜奉行。 |
At that time, Brahma heard what the Buddha said and followed it with joy. |
19.2 （二）非梵法 |
19.2 (2) Non-Brahma Dharma |
聞如是： |
Heard this: |
一時，佛在波羅 ［木＊奈］ 國仙人鹿苑 中。 |
At one time, the Buddha was in the Deer Garden of the Immortal in the country of Polo. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二事，學道者 不應親近。 |
"Taoists should not get close to these two things. |
云何為二事？ |
What are the two things? |
所謂著欲及樂之 法，此是下卑凡賤之法，又此諸苦眾惱百 端，是謂二事學道者不應親近。 |
The so-called Dharma of attachment to desire and pleasure is a Dharma that humbles the world, and this is the source of all kinds of suffering. This means that students of Taoism should not get close to these two things. |
如是，捨 此二事已，我自有至要之道得成正覺，眼 生、智生，意得休息，得諸神通，成沙門果，至 於涅槃。 |
In this way, having given up these two things, I have the most important path to achieve perfect enlightenment, where my eyes and wisdom are born, my mind can rest, I can acquire all supernatural powers, I can achieve the fruit of Samana, and finally reach Nirvana. |
云何為至要之道得成正覺，眼生、 智生，意得休息，得諸神通，成沙門果，至於 涅槃？ |
What is the most important path to achieve enlightenment, to have eyes and wisdom, to rest the mind, to gain all kinds of supernatural powers, to achieve the fruit of Samana, and to reach Nirvana? |
所謂此賢聖八品道是。 |
This is the so-called Eighth Grade Path of the Sage. |
所謂等見、等治、 等語、等業、等命、等方便、等念、等定，此名至要 之道。 |
The so-called equal view, equal treatment, equal speech, equal karma, equal destiny, equal convenience, equal mindfulness, and equal concentration, this is called the most important way. |
今我得成正覺，眼生、智生，意得休息， 得諸神通，成沙門果，至於涅槃。 |
Now I have attained perfect enlightenment, my eyes and wisdom have arisen, my mind has rested, I have gained all kinds of supernatural powers, I have attained the fruit of Samana, and finally reached Nirvana. |
如是，諸比 丘！當學捨上二事，習於至要之道。 |
So it is, monks! You should learn the two things above and become accustomed to the most important way. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡 喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
羅云、迦葉、龍 二難、大愛道 |
Luo Yun, Kassapa, Dragon Two Difficulties, Great Way of Love |
誹謗、非梵法 二事最在後 |
Slander and non-Sanskrit law are the last two things |
19.3 （三）斷愛 |
19.3 (3) Breaking up love |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，釋提桓因至世尊所。 |
At that time, Shakti Huanyin came to the presence of the World Honored One. |
到已，頭面禮 足，在一面住，白世尊曰： |
When he arrived, he stood on one side with his head and face bowed, and said to the World Honored One: |
「云何比丘斷於愛 欲，心得解脫，乃至究竟安隱之處，無有諸 患，天、人所敬？」 |
How can a bhikkhu give up on love and desire, and be liberated in his mind, so that he can reach a place of ultimate peace and tranquility, free from all kinds of troubles, respected by gods and men? |
爾時，世尊告釋提桓因曰： |
At that time, the World-Honored One told Tihuanyin: |
「於 是，拘翼！若是比丘聞此空法解無所有，則 得解了一切諸法，如實知之。 |
"So, Koyi! If a bhikkhu hears that the dharma of emptiness understands nothingness, then he will understand all dharmas and know them as they really are. |
身所覺知苦 樂之法，若不苦不樂之法，即於此身觀悉 無常，皆歸於空。 |
If the dharma of pain and pleasure that the body is aware of is neither pain nor pleasure, then this body will observe the impermanence and all will be empty. |
彼已觀此不苦不樂之變，亦 不起想，以無有想，則無恐怖； |
He has observed this change that is neither painful nor happy, and does not think about it, because if he has no thoughts, there is no fear; |
以無恐怖， 則般涅槃： |
Without fear, there will be nirvana: |
生死已盡，梵行已立，所作已辦，更 不復受有，如實知之。 |
Birth and death have ended, the holy life has been established, what has been done has been done, and there is no longer any feeling or existence, knowing it as it really is. |
是謂，釋提桓因！比 丘斷於愛欲，心得解脫，乃至究竟安隱之 處，無有災患，天、人所敬。」 |
That is to say, Shi Tihuan Yin! A bhikkhu who has given up on desires will be liberated and finally reach a place of ultimate peace and tranquility, free from disasters and respected by gods and humans. " |
爾時，釋提桓因禮 世尊足已，繞三匝而退。 |
At that time, Shi Tihuan, having finished his courtesy to the World Honored One, walked around three circles and retreated. |
當於爾時，尊者大目 犍連去世尊不遠結跏趺坐，正身正意，繫 念在前。 |
At that time, the Venerable Mahamoggallana, the Buddha, was not far away, sitting in lotus position, with his body and mind upright, and his thoughts in front of him. |
爾時，尊者大目犍連便作是念： |
At that time, the Venerable Mahamoggallana thought as follows: |
「向者， 帝釋得道跡而問事耶？ |
"Xiang, is it that Emperor Shi has learned the truth and is asking about things? |
為不得道跡 而問義耶？ |
Are you asking about righteousness because you don't know the truth? |
我今當試之。」 |
I'll try it now. " |
爾時，尊者大目犍 連即以神足，如屈伸臂頃，便至三十三 天。 |
At that time, the Venerable Mahamoggallana used his divine feet to bend and stretch his arms, and he reached thirty-three days. |
爾時，釋提桓因遙見大目犍連遠來，即 起奉迎，並作是語： |
At that time, Shitihuan saw Moggallana coming from afar, so he stood up to greet him and said: |
「善來！尊者大目犍連！尊自 不至此，亦大久矣！願欲與尊論說法義，願 在此處坐。」 |
Well come! Venerable Mahamoggallana! It would have been a long time since I had respected you. I would like to discuss the meaning of the Dharma with you. I would like to sit here. |
是時，目犍連問釋提桓因曰： |
At that time, Moggallana asked Shitihuan why: |
「世 尊與汝說斷愛欲之法，我欲聞之，今正是 時，可與我說之。」 |
The World Honored One has taught you the method of ending love and desire. I want to hear it. Now is the time to tell it to me. |
釋提桓因白言： |
Shi Tihuan said in vain: |
「我今諸天 事猥多，或自有事，或復有諸天事，我所聞 者即時而忘。 |
"I have a lot of things going on in heaven today. Some things happen of my own accord, or there are things happening in heaven again. What I hear is immediately forgotten. |
昔者，目連，與諸阿須倫共鬪， 當鬪之日，諸天得勝，阿須倫退。 |
In the past, Maudgalyāya and the Asuruṣṇṭṭhāna were together on the pilgrimage. On the day of the pilgrimage, the gods were victorious and the Asuruṣūn retreated. |
爾時，我身躬 往自戰，尋復領諸天還上天宮，坐最勝講 堂。 |
At that time, I bowed down to fight with myself, retrieved the heavens, returned to the heavenly palace, and sat in the most superior lecture hall. |
因鬪勝故，故名為最勝講堂，階巷成 行，陌陌相值，一一階頭，七百樓閣，一一樓閣 上，各七玉女，一一玉女各有七使人，願尊目 連在彼觀看。」 |
Because of the victory, it is called the most successful lecture hall. There are rows of steps and alleys, and there are seven hundred pavilions at each step. On each pavilion, there are seven jade girls, and each jade girl has seven envoys. May you respect me. Maudgalyana was there watching. " |
爾時，釋提桓因及毘沙門天 王在尊者目連後，往至最勝講堂所。 |
At that time, Shakti Huanyin and King Bishamon followed the Venerable Maudgalyana and went to the supreme lecture hall. |
是時， 釋提桓因及毘沙門天王，白大目犍連曰： |
At that time, Shakti Huanyin and King Bishamon spoke to Moggallana and said: |
「此 是最勝講堂，悉可遊看。」 |
This is the most beautiful lecture hall, you can visit it. |
目犍連曰： |
Moggallana said: |
「天王！此 處極為微妙，皆由前身所作福祐故，致此 自然寶堂，猶如人間小有樂處，各自慶賀， 如天宮無異，皆由前身作福所致。」 |
King of heaven! This place is extremely subtle. It is all caused by the blessings of the previous body. This natural treasure hall is like a small happy place in the human world. Everyone celebrates. It is no different from the palace in heaven. It is all caused by the blessings of the previous body. |
爾 時，釋提桓因左右玉女，各各馳走，莫知所 如，猶如人間有所禁忌，皆懷慚愧。 |
At that time, Shi Tihuan was ashamed because the beautiful girls on his left and right were running away, not knowing where they were going. It was like there were taboos in the world. |
是時， 釋提桓因所將玉女亦復如是。 |
At that time, the jade girl whom Shi Tihuan Yin commanded was also like this. |
遙見大目犍 連來，各各馳走，莫知所湊。 |
In the distance, I saw the big bullocks coming, and they all ran away without knowing where they were coming from. |
時，大目犍連便 作是念： |
At that time, Mahamoggallana thought as follows: |
「此釋提桓因意甚放逸，我 今 宜可使 懷恐怖。」 |
This Shi Tihuan is very free-spirited, so I would like to make him fearful. |
是時，尊者大目犍連即以右脚 指案地，彼宮殿六變震動。 |
At that time, the Venerable Maha Moggallana pointed his right foot to the ground, and the palace was shaken by six changes. |
是時，釋提桓因 及毘沙門天王皆懷恐怖，衣毛皆竪，而作是 念： |
At that time, Shakti Huanyin and King Bishamon were all filled with fear, their hair stood on end, and they thought: |
「此大目犍連有大神足，乃能使此宮 殿六返震動，甚奇！甚特！未曾有是！」 |
This great Moggallāna has great divine feet, which can make this palace shake for six times. It's amazing! Extraordinary! It's never been like this before! |
是時，大 目犍連便作是念： |
At that time, Mahamoggallana thought as follows: |
「今此釋身以懷恐怖，我 今宜可問其深義。」 |
Now that I am freeing myself from fear, I would like to ask you about its deeper meaning. |
「云何，拘翼！如來所說除 愛欲經者，今正是時，唯願與我等說。」 |
What are you talking about? Juyi! The Tathagata said that it is time to eliminate the Kama Sutra. I only wish to tell it to us. |
釋提 桓因報言： |
Shi Ti Huan Yin reported: |
「目連！我前至世尊所，頭面禮足， 在一面住。 |
"Mulian! I went to the Blessed One's place, bowed my head and my face, and stayed on one side. |
是時，我即白世尊曰： |
At that time, I said to the World-Honored One: |
『云何比丘 斷於愛欲，心得解脫，乃至究竟至無為處， 無有患苦，天、人所敬？』 |
"How can a bhikkhu give up on love and desire, and be liberated in his mind, and finally reach the place of inaction, without any suffering or suffering, and be respected by gods and men?" 』 |
爾時，世尊便告我言： |
At that time, the World-Honored One told me: |
『於是，拘翼！諸比丘聞法已，都無所著，亦不 著色，盡解一切諸法，了無所有。 |
"So, Juyi!" After all the monks heard the Dharma, they had nothing to hold on to and no coloring. They understood all the Dharma completely and lost all possessions. |
以知一切 諸法已，若苦、若樂、若不苦不樂，觀了無常， 滅盡無餘，亦無斷壞。 |
In order to know all the dharmas, whether they are painful, whether they are happy, whether they are neither painful nor happy, and observe the impermanence, they will be destroyed without remnants, and there will be no destruction. |
彼以觀此，已都無所 著，已不起世間想，復無恐怖； |
When he looks at this, he has nothing to cling to, no thoughts about the world, and no fear anymore; |
以無恐怖， 便般涅槃： |
Without fear, Nirvana can be attained: |
生死已盡，梵行已立，所作已辦，更 不復受有，如實知之。 |
Birth and death have ended, the holy life has been established, what has been done has been done, and there is no longer any feeling or existence, knowing it as it really is. |
是謂，釋提桓因！比丘 斷欲，心得解脫，乃至究竟無為之處，無有 患苦，天、人所敬。』 |
That is to say, Shi Tihuan Yin! A bhikkhu who has given up desires will be liberated, and even in the place of ultimate inaction, there will be no suffering or suffering, and he will be respected by gods and humans. 』 |
爾時，我聞此語已，便禮世 尊足，遶三匝，即退而去，還歸天上。」 |
At that time, after hearing these words, I saluted the World Honored One at his feet, walked around three times, then retreated and returned to heaven. " |
是時，尊者 大目犍連以深法之語，向釋提桓因及向 毘沙門具分別之。 |
At that time, the Venerable Mahamoggallana spoke profound Dharma words to Shakti Huanyin and to Bishamonju. |
爾時，目犍連具說法已， 猶如士夫屈伸臂頃，從三十三天沒不現， 便來至舍衛城祇樹給孤獨園，至世尊所， 頭面禮足，在一面坐。 |
At that time, Moggallāna had finished preaching the Dharma. Like a scholar who had stretched out his arms and stretched out his arms, he appeared from the thirty-three days without leaving. He came to Savatthi City, the Garden of Solitary Trees, and went to where the Blessed One was. He sat down on one side with his head, face, and feet bowed. |
爾時，目犍連即於座 上白世尊曰： |
At that time, Moggallana was sitting on his seat and said to the World Honored One: |
「如來前與釋提桓因說除欲 之法，唯願世尊當與我說之。」 |
Before the Tathagata, I told Shiti Huanyin about the method of eliminating desires. I only hope that the World Honored One will explain it to me. |
爾時，世尊告 目犍連曰： |
At that time, the World-Honored One told Moggallana: |
「汝當知之，釋提桓因來至我所， 頭面禮足，在一面立。 |
"You should know that when Shi Tihuan came to my place, he stood on one side with his head and face bowed. |
爾時，釋提桓因問我 此義： |
At that time, Shi Tihuan asked me what this meant: |
『云何，世尊！比丘斷愛欲，心得解脫？』 |
"What the hell, World Honored One! A bhikkhu who gives up his desires will feel liberated? 』 |
爾 時，我告釋提桓因曰： |
At that time, I told Shi Tihuan that: |
『拘翼！若有比丘解知 一切諸法空無所有，亦無所著，盡解一切 諸法了無所有，以知一切諸法無常，滅盡 無餘，亦無斷壞。 |
"Juyi!" If there is a bhikkhu who understands that all dharmas are empty and have nothing, he fully understands that all dharmas have nothing, so that he can understand that all dharmas are impermanent, disappear without remainder, and are not destroyed. |
彼已觀此，已都無所著， 已不起世間想，復無恐怖； |
Having seen this, he has nothing to hold on to, he no longer has thoughts of the world, and he no longer has any fear; |
已無恐怖，便般 涅槃： |
There is no more fear, then Nirvana: |
生死已盡，梵行已立，所作已辦，更不復 受有，如實知之。 |
Birth and death have ended, the holy life has been established, what has been done has been done, and there is no longer any feeling or existence, knowing it as it really is. |
是謂，釋提桓因，比丘斷欲， 心得解脫。』 |
This means that by releasing Tihuan Yin, the bhikkhu will give up his desires and his mind will be liberated. 』 |
爾時，釋提桓因即從坐起，頭面 禮我足，便退而去。 |
At that moment, Shi Tihuan immediately stood up from his seat, bowed his head and face to my feet, and then retreated. |
還歸天上。」 |
Return to heaven. " |
爾時，大目犍 連聞佛所說，歡喜奉行。 |
At that time, Mahamoggallana heard what the Buddha said and followed it with joy. |
19.4 （四）師子 |
19.4 (4) Master |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「世間有此二人，若 見雷電霹靂，無有恐怖。 |
"With these two people in the world, if you see thunder and lightning, there will be no fear. |
云何為二人？ |
Why are there two people? |
獸王 師子、漏盡阿羅漢。 |
Beast King, Master, and Arhat. |
是謂，比丘！有此二人在 於世間，若見雷電霹靂，不懷恐怖。 |
That’s right, bhikkhu! With these two people in the world, if you see thunder and lightning, don't be afraid. |
是故，諸 比丘！當學漏盡阿羅漢。 |
Therefore, monks! You should learn to be an Arhat. |
如是，諸比丘！當作 是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
19.5 （五）無智 |
19.5 (5) Ignorance |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二法，令人無 有智慧。 |
"With these two methods, one has no wisdom. |
云何為二法？ |
What are the two methods? |
不喜問勝人，但貪睡 眠無精進意。 |
I don't like to ask questions about winning people, but I am greedy for sleep and have no intention of improving. |
是謂，比丘！有此二法，令人無 有智慧。 |
That’s right, bhikkhu! With these two methods, one has no wisdom. |
復有二法，令人成大智慧。 |
There are two methods that can help people achieve great wisdom. |
云何 為二法，好問他義，不貪睡眠有精進意。 |
What are the two methods? It is easy to ask others about their meaning, not to be greedy for sleep and to be diligent. |
是謂，比丘！有此二法，令人有智慧，當學 遠離惡法。 |
That’s right, bhikkhu! These two methods make people wise and they should learn to stay away from evil methods. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
19.6 （六）少於財 |
19.6 (6) Less than money |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二法，令人貧 賤，無有財貨。 |
"These two methods make people poor and humble, without wealth. |
云何為二法？ |
What are the two methods? |
若見他施時 便禁制之，又自不肯布施。 |
If you see others giving, you will restrain them, and you will not give. |
是謂，比丘！有此 二法，令人貧賤，無有財寶。 |
That’s right, bhikkhu! With these two methods, people will be poor and humble, without wealth. |
比丘！復有二 法，令人富貴。 |
Bhikkhu! There are two ways to make people rich and noble. |
云何為二法？ |
What are the two methods? |
若見人與他物 時助其歡喜，己好布施。 |
If you help them feel happy when you see people and other things, you are good at giving. |
是謂，比丘！有此二 法，令人富貴。 |
That’s right, bhikkhu! These two methods can make people rich and noble. |
如是，諸比丘！當學惠施，勿 有貪心。」 |
So it is, monks! Learn to be kind and don't be greedy. " |
爾時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
19.7 （七）家貧 |
19.7 (7) Family poverty |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二法，令人生 貧賤家。 |
"With these two methods, people will be born in a poor and humble family. |
云何為二法？ |
What are the two methods? |
不孝父母、諸尊師長， 亦不承事勝己者。 |
Those who are not filial to their parents, respected teachers, and those who do not succeed in their own affairs. |
是謂，比丘！有此二法， 令人生貧賤家。 |
That’s right, bhikkhu! With these two methods, a person will be born into a poor and humble family. |
諸比丘！復有二法生豪 族家。 |
Monks! There are two ways to create a wealthy family. |
云何為二？ |
Why is the cloud two? |
恭敬父母、兄弟、宗族，將至 己家，惠施所有。 |
Respect your parents, brothers, and clan, and when you come to your own home, give everything you have. |
是謂，比丘！有此二法，生豪 族家。 |
That’s right, bhikkhu! With these two methods, a wealthy family will be born. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘 聞佛所說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
19.8 （八）須深女 |
19.8 (8) Subaru Girl |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，梵志女名須深，往至尊者大拘絺羅 所。 |
At that time, the Brahma-zhi girl named Xu Shen went to the residence of the Supreme Being, Dakujira. |
到已，頭面禮足，在一面坐。 |
When we arrived, we were bowed to each other and sat on one side. |
爾時，彼梵志 女須深白拘絺羅曰： |
At that time, the girl with a deep white beard said to Kujiluo: |
「優蹋藍弗、羅勒迦藍，此 深法中，竟不受化，各取命終，世尊記此二 人曰： |
"Utamalam Buddha and Basil Kalam, in this profound Dharma, were not transformed, and each of them died. The World-Honored One recorded these two people and said: |
『一人生不用處，一人生有想無想處。 |
A life without any use, a life with thoughts but no place. |
此二人盡其壽命，各復命終，一人當為邊 地國王，傷害人民，不可稱計； |
These two will live out their lives, and each will die again. One of them will be the king of the border area, harming the people, and it is impossible to calculate; |
一人當為著 翅惡狸，飛行走獸無得脫者； |
One should be a vicious winged raccoon, a flying beast with no escape; |
命終之後各 生地獄中。』 |
After death, everyone will be reborn in hell. 』 |
然復世尊不記彼人何時當盡 苦際，何故世尊不記彼人當盡苦際？」 |
However, the World-Honored One does not remember when that person will end his suffering. Why does the World-Honored One not remember when that person will end his suffering? " |
爾時， 尊者拘絺羅語須深女人曰： |
At that time, the Venerable Kojira said to the woman Xu Shen: |
「所以世尊不 說者，皆由無人問此義故，是故，世尊不 記彼人何時當盡苦際。」 |
The reason why the World Honored One does not say anything is because no one asks about its meaning. Therefore, the World Honored One does not remember when that person will end his suffering. |
須深女人曰： |
Xu Shen woman said: |
「於是 如來以取涅槃，是故不得問之； |
"The Tathagata seeks nirvana, so he cannot ask about it; |
若當在 世者，往問其義。 |
If you are still alive, ask for its meaning. |
如今尊者拘絺羅與我說 之，彼人何時當盡苦際？」 |
Now, the Venerable Kosala told me, when will that person end his suffering? " |
爾時，尊者拘絺羅 便說此偈： |
At that time, the Venerable Kojira said this verse: |
「種種果不同， 眾生趣亦然， |
"The various fruits are different, and so are the interests of all sentient beings. |
自覺覺人者， 我無此辯說。 |
For those who are aware of themselves, I have no such argument. |
禪智解脫辯， 憶本天眼通， |
Zen wisdom frees people from reasoning, and remembers the clairvoyance of nature, |
能盡苦原本， 我無此辯說。」 |
I have no excuse for being able to eliminate all the suffering. " |
爾時，須深女人便說此偈： |
At that time, the woman Xu Shen said this verse: |
「善逝有此智， 質直無瑕穢， |
"The Good Lord has this wisdom, his character is straight and without blemishes, |
勇猛有所伏， 求於大乘行。」 |
Bravery has its drawbacks, seek the Mahayana journey. " |
是時，尊者拘絺羅復說此偈： |
At that time, the Venerable Kojirafu said this verse: |
「是意甚難得， 能獲異法要； |
"It means it is very rare to be able to obtain the essentials of different methods; |
難為能辦之， 向於奇特事。」 |
It's difficult to do anything, and I tend to do strange things. " |
爾時，尊者與彼須深女人具說法要，便發 喜心。 |
At that time, the Venerable Master and the woman with a deep beard were given the teachings, and he became very happy. |
時，彼女人即從坐起，頭面禮足，便退 而去。 |
At that moment, the woman stood up from her seat, bowed her head, her face and her feet, and then retreated. |
時，須深女人聞尊者拘絺羅所說，歡喜 奉行。 |
At that time, the women who had to listen to the words of the Venerable Kojira should be happy to follow them. |
19.9 （九）迦旃 |
19.9 (9) Jiachan |
聞如是： |
Heard this: |
一時，尊者摩訶迦遮延遊婆 那國深池水側，與大比丘眾五百人俱。 |
At one time, the Venerable Maha Kajayana Yuva was standing by the waterside of a deep pond in the country, together with five hundred great monks. |
爾時， 尊者迦遮延有此名聞，流聞四遠。 |
At that time, the fame of the Venerable Kajayan was spread far and wide. |
尊者長 老姦茶婆羅門在此遊化。 |
The Venerable Elder, the old treacherous Brahmin, wandered here. |
爾時，婆羅門聞 尊者迦遮延在此池側遊化，將五百比丘，尊 者長老功德具足，「我今可往問訊彼人。」 |
At that time, the Brahmin heard that the Venerable Kajayan was swimming in the side of this pool and took five hundred bhikkhus. The Venerable Elder had great merits and virtues and said, "I can go and question that person now." |
是時， 上色婆羅門將五百弟子，往至尊者迦遮延 所，共相問訊，在一面坐。 |
At that time, the Sangse Brahmin sent five hundred of his disciples to the residence of the Supreme Being, Kajayan. They asked each other and sat down together. |
爾時，彼婆羅門問 尊者迦遮延曰： |
At that time, the Brahmin asked the Venerable Kajayan: |
「如迦遮延所行，此非法、律， 年少比丘不向我等諸高德婆羅門作禮。」 |
As Kajayan has done, this is illegal and lawful, and young monks will not pay homage to us, the virtuous Brahmans. |
迦 遮延曰： |
Jia Zheyan said: |
「婆羅門當知，彼如來、至真、等正覺， 說此二地。 |
"Brahmans should know that the Tathagata, the most truly enlightened, speaks of these two places. |
云何為二地？ |
Why are there two places? |
一名老地，二名壯 地。」 |
One is an old man, the other two are strong men. " |
婆羅門問曰： |
The Brahmin asked: |
「何者為老地？ |
"What is the old land? |
何者為壯 地？」 |
What is the strong land? " |
迦遮延曰： |
Kajayan said: |
「正使婆羅門年在八十、九十， 彼人不止婬欲，作諸惡行，是謂婆羅門雖 可言老，今在壯地。」 |
When a Brahmin is eighty or ninety years old, he does not stop lusting and commits evil deeds. This means that the Brahmin, although he can be said to be old, is now in his prime. |
婆羅門曰： |
Brahmin said: |
「何者年壯住 在老地？」 |
Who is old enough to live in the old place? |
迦遮延曰： |
Kajayan said: |
「婆羅門！若有比丘年在 二十，或三十、四十、五十，彼亦不習婬欲，亦 不作惡行，是謂婆羅門年壯在老地。」 |
Brahmin! If there is a bhikkhu who is twenty, thirty, forty, or fifty years old, and he neither indulges in sexual desires nor commits evil deeds, it is said that a Brahmin is still young and strong. |
婆羅 門曰： |
Brahmin said: |
「此大眾中頗有一比丘不行婬法， 不作惡行乎？」 |
Is there a certain bhikkhu among this assembly who does not engage in sexual immorality or evil deeds? |
迦遮延曰： |
Kajayan said: |
「我大眾中無有一 比丘習欲作惡者。」 |
There is not a single bhikkhu in our community who is determined to do evil. |
時，婆羅門即從坐起， 禮諸比丘足，並作是語： |
At that time, the Brahmin stood up from his seat, bowed to the feet of all the monks, and said these words: |
「汝今年少住於老 地，我今年老住於少地。」 |
You will live in the old land for a short time this year, and I will live in a young land for the whole year. |
爾時，彼婆羅門復 往至迦遮延所，頭面禮足，而自陳說： |
At that time, the Brahmin returned to Kajayan's place, bowed his head, looked down, and said to himself: |
「我今 自歸迦遮延及比丘僧，盡形壽不殺。」 |
I am now returning to Kajayan and the bhikkhu monks, and I will not kill you until the end of my life. |
迦遮 延曰： |
Jia Zheyan said: |
「汝今莫自歸我，我所自歸者汝可趣 向之。」 |
Don't return to me now. You can go to the place where I return. |
婆羅門曰： |
Brahmin said: |
「尊者迦遮延，為自歸誰？」 |
Venerable Kajayan, to whom do you want to return? |
時， 尊者迦遮延便長跪向如來所般涅槃處： |
At that time, the Venerable Kajayan knelt down towards the place where the Tathagata attained parinirvana: |
「有釋種子出家學道，我恒自歸彼，然彼人 即是我師。」 |
"If there is a Buddhist monk who has become a monk and learned Taoism, I will always return to that person. However, that person is my teacher." |
婆羅門曰： |
Brahmin said: |
「此沙門瞿曇為在何 處？ |
"Where is this ascetic Qutan? |
我今欲見之。」 |
I want to see it now. " |
迦遮延曰： |
Kajayan said: |
「彼如來已取涅 槃。」 |
That Tathagata has achieved nirvana. |
婆羅門言： |
Brahman says: |
「若如來在世者，我乃可百千 由旬往問訊之。 |
"If the Tathagata were alive, I could go hundreds of thousands of miles to inquire about him. |
彼如來雖取涅槃，我今 重自歸作禮及佛、法、眾，盡其形壽，不復殺 生。」 |
Even though the Tathagata has attained Nirvana, I will now return to pay homage to the Buddha, the Dharma, and all the people. I will live out my physical life and will no longer kill any living being. " |
爾時，上色婆羅門聞尊者迦遮延所說，歡 喜奉行。 |
At that time, the Shangse Brahmin heard what the Venerable Kajayan said and followed it with joy. |
19.10 （一〇）法說 |
19.10 (1) Dharma theory |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有二人出現世間， 甚難得遇。 |
"Two people appeared in the world, very rare to meet. |
云何為二人？ |
Why are there two people? |
能說法人出現於 世，甚難得值； |
It is very rare and valuable to be able to say that a Dharma speaker appears in the world; |
能聞法人受持奉行，甚難得 值。 |
It is very rare and valuable to be able to hear the Dharma, uphold it and practice it. |
是謂，比丘！有此二人出現世間，甚難得 遇。 |
That’s right, bhikkhu! It is rare to meet these two people in the world. |
是故，諸比丘！當學說法，當學聞法。 |
Therefore, monks! You should learn to teach the Dharma, and you should learn to listen to the Dharma. |
如 是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸比丘聞佛所 說，歡喜奉行。 |
At that time, the monks heard what the Buddha said and followed it with joy. |
19.11 （一一）女 |
19.11 (11) Female |
聞如是： |
Heard this: |
一時，佛遊摩竭國界，漸來至毘 舍離城。 |
At one time, the Buddha traveled across the border of Maharaja and gradually came to the city of Vaisali. |
爾時，在毘舍離北闇婆婆利園中， 與大比丘眾五百人俱。 |
At that time, he was with a group of five hundred great monks in the Ampo Poli Garden in the north of Vaisali. |
爾時，闇婆婆利女 聞世尊來在園中，與大比丘五百人俱。 |
At that time, Anbapoli heard that the World Honored One was coming to the garden, and she was with the great bhikkhu and five hundred people. |
爾 時，彼女駕乘羽寶之車，便往出毘舍離城， 至俠道口，即到世尊所，自下車往至世 尊所。 |
At that time, the girl drove out of Vaisali City in a Yubao chariot and reached the entrance of the Xiamen Road. She then arrived at the Blessed One's place. She got off the car and went to the Blessed One's place. |
爾時，世尊遙見彼女來，便告諸比丘： |
At that time, the World-Honored One saw the girl coming from a distance and told the bhikkhus: |
「皆悉專精，勿起邪想。」 |
"Everyone knows how to specialize, don't have any evil thoughts." |
是時，女人至世尊所， 頭面禮足，在一面坐。 |
At that time, the woman came to the Lord's place and sat on one side with her head bowed and her feet bowed. |
爾時，世尊說極妙之 法。 |
At that time, the World-Honored One spoke the most wonderful Dharma. |
說極妙之法已，女白佛言： |
After explaining the wonderful Dharma, the woman said to the Buddha: |
「唯然世尊！ 當受我請，及比丘僧。」 |
Only World Honored One! You should accept my invitation and become a bhikkhu monk. |
爾時，世尊默然受女 請。 |
At that time, the World Honored One silently accepted the girl's invitation. |
女見世尊默然受請已，即從坐起，頭面 禮足，復道而歸。 |
Seeing that the World Honored One had accepted the invitation silently, the woman stood up from her seat, bowed her head, face, and feet, and returned. |
爾時，毘舍離城男女大小，聞 世尊在闇婆婆利園中，與大比丘眾五百 人俱。 |
At that time, men and women from the city of Vaishali heard that the World-Honored One was in the Ambābāli Garden, together with five hundred great bhikkhus. |
時，城中有五百億童子，乘種種羽 寶之車——其中或乘白車白馬，衣蓋、幢幡、侍 從皆白； |
At that time, there were 50 billion boys in the city, riding in all kinds of chariots with feathers and treasures—some of them were riding in white chariots and white horses, and their robes, banners, and attendants were all white; |
其中或乘赤車赤馬，衣蓋、幢幡、侍 從皆赤； |
Some of them ride in red chariots and red horses, and their clothing, flags, banners, and attendants are all red; |
或乘青車青馬，衣蓋、幢幡、侍從皆青； |
Or ride on a green chariot or a green horse, with the robes, flags, banners, and attendants all green; |
或乘黃車黃馬，衣蓋、幢幡、侍從皆黃——威容嚴 飾，如諸王法，出毘舍離城，往至世尊所，未 到之頃，道逢彼女，走打車牛，馳向城內。 |
Or riding a yellow chariot and a yellow horse, with yellow robes, flags, banners, and attendants all yellow - majestic and well-decorated, like the kings, they left the city of Vaishali and went to the World Honored One. Before they arrived, they met the girl on the road, driving a cart with oxen. Galloping towards the city. |
是 時，諸童子問女曰： |
At that time, the boys asked the girl: |
「汝是女人，應當羞辱，何 以打牛走車，馳向城內？」 |
You are a woman and you deserve to be humiliated. Why do you beat an ox and a chariot and ride towards the city? |
時女報曰： |
Shi Nu reported: |
「諸賢當 知，我明日請佛及比丘僧，是故走車耳。」 |
You sages should know that I will invite the Buddha and the bhikkhus tomorrow, so I will go to the chariot. |
童 子報曰： |
The boy reported: |
「我亦欲飯佛及比丘僧，今與汝千 兩純金，可限明日，使我等飯。」 |
I also want to feed the Buddha and the monks. I will give you a thousand taels of pure gold now so that I can wait for the meal tomorrow. |
時女報曰： |
Shi Nu reported: |
「止！ 止！族姓子！我不聽許。」 |
Stop! Stop! Clan son! I won't listen. |
童子復報： |
The boy's revenge: |
「與汝二千 兩、三千、四千、五千，乃至百千兩金，是非聽 許，明日使我等飯佛及比丘僧。」 |
I'll give you two thousand taels, three thousand, four thousand, five thousand, or even one hundred thousand taels of gold. As promised, I will send you the Rice Buddha and the Bhikkhu Sangha tomorrow. |
女報言： |
Female reporter: |
「我 不聽許。 |
"I don't listen to Xu. |
所以然者，世尊恒說： |
Therefore, the World Honored One always said: |
『有二希望， 世人不能捨離。 |
"There are two hopes that the world cannot abandon. |
云何為二？ |
Why is the cloud two? |
利望、命望。』 |
Hope of profit, hope of fate. 』 |
誰能 保我至明日者，我以先請如來，今當辦 具。」 |
Who can protect me until tomorrow? I have invited the Tathagata first, and I will prepare the tools now. " |
時，諸童子各振其手： |
At this time, all the boys raised their hands: |
「我等爾許人不如 女人也。」 |
I think many of you are not as good as women. |
作是語已，各自別去。 |
Having said this, everyone went their separate ways. |
時，諸童子往 至世尊所，頭面作禮，在一面住。 |
At that time, all the boys went to the Supreme Honored One, bowed with their heads and faces, and stayed on one side. |
爾時，世尊 見童子來，告諸比丘： |
At that time, the World-Honored One saw the boy coming and told the monks: |
「汝等比丘，觀諸童子 威容服飾，如天帝釋出遊觀時，等無差別。」 |
You bhikkhus, look at the majesty, appearance and clothing of the boys, just like the emperor of heaven when he was released to visit. There is no difference between them. |
爾時，世尊告童子曰： |
At that time, the World-Honored One told the boy: |
「世間有二事，最不可 得。 |
"There are two things in the world, the most unattainable. |
云何為二？ |
Why is the cloud two? |
有反復之人，作小恩常 不忘，況復大者？ |
There are people who are repetitive and never forget small favors. What about those who do big things? |
是謂，諸童子！有此二事，最 不可得。 |
That is to say, boys! These two things are the most unattainable. |
童子當知，念有反復，亦識使 小恩不忘，況復大者。」 |
Children should know that there are repeated thoughts, but also know that small kindnesses will not be forgotten, and big things will happen again. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「知恩識反復， 恒念教授人； |
"Knowledge and kindness are repeated, and constant thoughts teach people; |
智者所敬侍， 名聞天世人。 |
Respected by wise men, his reputation is well-known in the world. |
「如是。 |
"That's right. |
諸童子！當知作是學。」 |
Boys! You should know that doing is learning. " |
爾時，世尊具 與諸童子說微妙法。 |
At that time, the World Honored One spoke the subtle Dharma to the boys. |
聞已，各從坐起，頭面 禮足，便退而去。 |
After hearing this, everyone stood up from their seats, bowed their heads and faces, and then retreated. |
是時，女人即其夜，辦種種甘 饌飲食，敷諸坐具，清旦便白： |
At that time, the woman spent her night preparing all kinds of sweet food and drinks, and spreading them on all the sitting utensils. |
「時到，今正是 時，唯願世尊臨顧鄙舍。」 |
The time has come, and now is the time. I only hope that the World Honored One will come and pay attention to me. |
爾時，世尊著衣持 鉢，將諸比丘前後圍遶，往至毘舍離城，到 女舍。 |
At that time, the World Honored One, wearing robes and holding an alms bowl, surrounded the monks in front and back, and went to the city of Vaisali to the girl's house. |
是時，女見世尊坐定，手 自 擎食上佛 及比丘僧。 |