| (google translate generated translation, up to the samadhi section) | |
我聞如是： |
I smell like this: |
一時，佛遊拘舍彌，在瞿師羅 園。 |
For a while, the Buddha traveled to Ju She Mi in Qu Shi Luo Garden. |
爾時，拘舍彌諸比丘數共鬪諍。於是，世尊 告拘舍彌諸比丘曰：「比丘！汝等莫共鬪諍。 所以者何？ |
At that time, the number of monks and monks in Kushemi was criticized. Therefore, the Blessed One told Kushe Mi all monks and said: "Bhikkhus! You wait for me to criticize. So what? |
「若以諍止諍， 至竟不見止； |
"If you stop the criticism by criticizing it, you won't stop it; |
唯忍能止諍， 是法可尊貴。 |
Only forbearance can stop criticism, is Dharma noble. |
「所以者何？昔過去時，有拘娑羅國王，名曰長 壽，復有加赦國王，名梵摩達哆，彼二國王常 共戰諍。於是，加赦國王梵摩達哆興四種 軍，象軍、馬軍、車軍、步軍。興四種軍已，加赦國 王梵摩達哆自引軍往，欲與拘娑羅國王長 壽共戰。拘娑羅國王長壽聞加赦國王梵摩 達哆興四種軍，象軍、馬軍、車軍、步軍，興四 種軍已，來與我戰。拘娑羅國王長壽聞已，亦 興四種軍，象軍、馬軍、車軍、步軍。興四種軍已， 拘娑羅國王長壽自引軍出，往至界上，列陣 共戰，即摧破之。於是，拘娑羅國王長壽盡奪 取彼梵摩達哆四種軍 眾 ，象軍、馬軍、車軍、步軍， 乃復生擒加赦國王梵摩達哆身，得已，即放 而語彼曰：『汝窮厄人，今原赦汝，後莫復作。』 |
Why is that? In the past, there was King Kusala, whose name was Longevity, and there was the King Gabun, named Van Moda Duo. The two kings often fought together. So, King Van Moda Duo Xing, the four types of Paragon Army, elephant army, horse army, chariot army, and infantry army. The four types of army have been released. King Vhammad Duo led his army to fight with King Kusala for longevity. King Kusala Longevity Wen Jiaxun King Brahman The four types of armies of Moda Duoxing, the elephant army, the horse army, the chariot army, and the infantry army, came to fight with me. King Kusala had heard of the longevity, and he also prospered the four armies, the elephant army, the horse army, Chejun, infantry. The four types of armies have been revived. King Kusala longevity led his troops out, and went to the realm to fight together, that is, destroy them. Therefore, King Kusala longevity seized Bhavanmoda Dosi. The army, like the army, the horse army, the chariot army, and the infantry army. They are resurrected to capture and amnesty king Van Moda. Mo Fuzuo. |
「加赦國王梵摩達哆復再三興四種軍，象軍、 馬軍、車軍、步軍。興四種軍已，復自引軍往 與拘娑羅國王長壽共戰。拘娑羅國王長壽 聞加赦國王梵摩達哆復興四種軍，象軍、馬 軍、車軍、步軍，興四種軍已，來與我戰。拘娑 羅國王長壽聞已，便作是念：『我已剋彼，何 須復剋？我已伏彼，何足更伏？我已害彼，何 須復害？但以空弓，足能伏彼。』拘娑羅國王 長壽作是念已，晏然不復興四種軍，象軍、 馬軍、車軍、步軍，亦不自往。於是，加赦國王梵 摩達哆得來破之，盡奪取拘娑羅國王長壽 四種軍眾，象軍、馬軍、車軍、步軍。」 |
The King of Amnesty, Van Moda, has revived four types of armies, elephant, horse, chariot, and infantry. The four types of armies have been revived, and he has led his troops to fight with the king of Kusala for a long life. King Kusala has a long life. King Wen Jiaxian Fan Mo Da Duo revives four kinds of armies, elephant army, horse army, chariot army, infantry army, and Xing four army army, come to fight with me. King Kusala heard about the longevity, so he said: "I I have already defeated him, why do I have to regain it? I have fallen down, why do I have to do it again? I have harmed him, why do I need to do it again? But with an empty bow, I can fall down enough." The revival of the four kinds of armies, the elephant army, the horse army, the chariot army, and the infantry army, also did not move freely. Therefore, the King of Amnesty, Van Moda, was able to break it, and captured the four longevity armies of the King Kusala, the elephant army, Horse Army, Che Army, Infantry Army. |
「於是，拘娑羅 國王長壽聞加赦國王梵摩達哆來，盡奪取 我四種軍眾，象軍、馬軍、車軍、步軍已，復作是 念：『鬪為甚奇！鬪為甚惡！所以者何？剋當 復剋，伏當復伏，害當復害。我今寧可獨將 一妻，共乘一車，走至波羅 ［木＊奈］ 。』於是，拘娑羅國 王長壽即獨將妻，共乘一車，走至波羅 ［木＊奈］ 。 拘娑羅國王長壽復作是念：『我今寧可至村 村邑邑，受學博聞。』拘娑羅國王長壽作是 念已，即便往至村村邑邑，受學博聞，以博 聞故，即轉名為長壽博士。 |
"Therefore, King Kusala Longevity Wen Jiaxian King Van Moda duo came, and captured all four of my army, elephant army, horse army, chariot army, and infantry army. The duplicate was to read: "How strange is it!" Why is it evil! So what is it? Restrained and revoked, and harmed as harm. Today I would rather have a monogamous wife and ride in the same car and walk to Polo [Mu*nai]." The longevity of King Suara means his wife alone, and he shared a car and walked to Polo [Mu*Na]. The repetition of King Kusara’s longevity was to read: "I would rather go to villages and towns today, and learn well." The king's longevity work is a confession, even if he goes to the villages and towns, he learns and learns, and he is renamed Dr. Longevity. |
「長壽博士復作是 念：『所為學者，我今已得，我寧可往波羅 ［木＊奈］ 都邑中，住街街巷巷，以歡悅顏色作妙音 伎，如是波羅 ［木＊奈］ 諸貴豪族聞已，當極歡喜 而自娛樂。』長壽博士作是念已，便往至 波羅 ［木＊奈］ 都邑中，住街街巷巷，以歡悅顏色 作妙音伎，如是波羅 ［木＊奈］ 諸貴豪族聞已，極 大歡喜而自娛樂。於是，加赦國王梵摩達哆 外眷屬聞，中眷屬、內眷屬及梵志國師展轉 悉聞。梵志國師聞已，便呼見之。於是，長壽博 士往詣梵志國師所，向彼而立，以歡悅顏 色作妙音伎，梵志國師聞已，極大歡喜而 自娛樂。於是，梵志國師告長壽博士：『汝從 今日可依我住，當相供給。』長壽博士白 曰：『尊者！我有一妻，當如之何？』梵志國師報 曰：『博士！汝可將來依我家住，當供給之。』 於是，長壽博士即將其妻依梵志國師家 住，梵志國師即便供給彼。 |
"The repetition of Dr. Longevity is to read: "As a scholar, I have gained it today. I would rather go to Polo [Wood * Nai] in the city, live in the streets and alleys, and use joyful colors to make magic tricks, such as Polo [Wood * Nai] When all the nobles hear about it, they should be extremely happy and entertain themselves." Dr. Longevity said it was a thought, and then went to Polo [Wood*Nai] in the town, living in the streets and alleys, using joyful colors to perform tricks, such as wave Luo [Mu*nai] The noble families heard about it, they were extremely happy and entertained themselves. So, the king of the King Fan Modada duo heard about it, and the middle family, the inner family and the Vatican national teacher exhibition transferred the news. The Vatican national teacher heard, Then, Dr. Changshou went to the Brahma Zhiguo Teachers’ Institute, stood against him, and used the joyful colors to make wonderful music tricks. When the Brahma Zhiguo heard about it, he was very happy and entertained himself. So, the Vatican Zhiguo told Dr. Changshou: "You From today, you can live by me and provide for it." Dr. Longevity Bai said: "Sir! I have a wife, so what should I do?" The Vatican State Master replied: "Doctor! You can live in my house in the future and be provided. "So, Dr. Longevity moved his wife to live in the home of the Vatican Zhiguo, and the Vatican Zhiguo would provide for him. |
「於後時長壽博 士妻心懷憂慼，作如是念：『欲令四種軍陣 列鹵簿，拔白露刃，徐庠而過，我欲遍觀，亦 復欲得磨刀水飲。』長壽博士妻作是念已， 便白長壽博士：『我心懷憂慼，作如是念：「欲 令四種軍陣列鹵簿，拔白露刃，徐庠而過， 我欲遍觀，亦復欲得磨刀水飲。」』長壽博士 即告妻曰：『卿莫作是念。所以者何？我等今 為梵摩達哆王所破壞，卿當何由得見四 種軍陣列鹵簿，拔白露刃，徐庠而過，我欲 遍觀，亦復欲得磨刀水飲耶？』妻復白曰：『尊 若能得者，我有活望，若不得者，必死無疑。』 |
"Later, the wife of the Doctor of Longevity was full of sorrow, and she said like this: "I want to make the four kinds of military array halogen books, draw the white dew, and Xu Xu will pass. I want to see all over, and I also want to have sharpening water." Wife is thinking about her own life, so Dr. Bai Changshou: "I have sorrow in my heart, and I think like this: "I want to make the four kinds of military array halogen books, draw the blades, Xu Xu, I want to see all over, and I want to sharpen my sword again. Drink water."" Dr. Changshou immediately told his wife, "Qing don't think about it. So what? I am waiting to be destroyed by King Brahma Dado, why did Qing see the four kinds of military array halogen books, piercing the blade, Xu Xu passed by, I want to see, and I want to drink water again? His wife replied and said: "If I can win, I have hope, if not, I will die. 』 |
「長壽博士即便往詣梵志國師所，向彼而 立，顏色愁慘，以惡微聲作諸音伎，梵志國 師聞已不得歡喜。於是，梵志國師問曰：『博 士！汝本向我立，以歡悅顏色作妙音伎，我 聞已極大歡喜而自娛樂。汝今何以向我立， 顏色愁慘，以惡微聲作諸音伎？我聞已不 得歡喜。長壽博士！汝身無疾患，意無憂慼 耶？』長壽博士白曰：『尊者！我身無患，但意有 憂慼耳。尊者！我妻心懷憂慼，作如是念：「我 欲得四種軍陣列鹵簿，拔白露刃，徐庠 而過，我欲遍觀，亦復欲得磨刀水飲。」我即 報妻曰：「卿莫作是念，所以者何？我今如此， 卿當何由得四種軍陣列鹵簿，拔白露刃，徐 庠而過，我欲遍觀，亦復欲得磨刀水飲 耶？」妻復白我曰：「尊若能得者，我有活望，若 不得者，必死無疑。」尊者！若妻不全，我亦無 理。』 |
"Even if Dr. Longevity went to the Vatican State Academy and stood against him, his color was sad, and he used evil voices to perform various music tricks. The Vatican State Master heard that it was no longer happy. So, the Vatican State Master asked: "Doctor! You Benxiang I stand, using the color of joy as a magic trick, and I heard that I am so happy and entertained. Why do you stand against me today, with a sad color, doing the trick with the evil voices? I can’t hear it anymore. Dr. Longevity! You have no disease. , I have no worries and sorrows?" Dr. Longevity Bai said: "Sir! I have no troubles, but I have sorrows. Yours. My wife has sorrows in her heart. Bai Lujian, Xu Xu passed by, I want to see all over, and I no longer want to sharpen the knife." I immediately reported to my wife and said, "Qing is not thinking, so why? I am like this now, why should Qing be four This kind of army arrays the halogen book, draws the white blade, Xu Xu passes by, I want to watch, and I no longer want to drink water?" My wife replied and said, "If you can win, I have hope. Those who do not have the right to die will undoubtedly. If my wife is incomplete, I am unreasonable. 』 |
「梵志國師問曰：『博士！汝妻可得見不？』白 曰：『尊者！可得見耳。』於是，梵志國師將長壽 博士往至妻所。是時，長壽博士妻懷有德 子，梵志國師見長壽博士妻懷有德子故， 便以右膝跪地，叉手向長壽博士妻，再三稱 說：『生拘娑羅國王。生拘娑羅國王。』教勅左 右曰：『莫令人知。』梵志國師告曰：『博士！汝勿 憂慼，我能令汝妻得見四種軍陣列鹵簿， 拔白露刃，徐庠而過，亦能令得磨刀水 飲。』 |
Master Fanzhi asked: "Doctor! Can your wife see you?" Bai said: "Sovereign! You can see your ears." So, Master Fanzhi asked Dr. Changshou to his wife's place. When it's time, Doctor Changshou's wife With a virtuous son, the Master Fanzhiguo saw that Dr. Changshou’s wife was pregnant with a virtuous son, so he knelt on his right knee and crossed his hands to the doctor’s wife of Changshou, repeatedly saying: "Sheng Kusala King. Sheng Kusala King." Left and right said: "No one knows." Master Fanzhi said: "Doctor! Don't worry, I can make your wife see the four kinds of military array halogen books. Sword water to drink. |
「於是，梵志國師往詣加赦國王梵摩達哆 所，到已，白曰：『天王！當知有德星現，唯願 天王嚴四種軍，陣列鹵簿，拔白露刃，徐 庠導引，出曜軍威，以水磨刀，唯願天王自 出觀視。天王！若作是者，必有吉應。』加赦國 王梵摩達哆即勅主兵臣：『卿！今當知有德星 現，卿宜速嚴四種之軍，陣列鹵簿，拔白露 刃，徐庠導引，出曜軍威，以水磨刀，我自出 觀，若作是者，必有吉應。』時，主兵臣即受王 教，嚴四種軍，陣列鹵簿，拔白露刃，徐庠 導引，出曜軍威，以水磨刀，梵摩達哆即自 出觀。 |
"So, the Master of the Vatican went to the emperor to grant forgiveness to the King Brahma Modada. It was over, and he said: "Heaven! When you know that there are virtues and stars, I only hope that the king of the four kinds of armies, array the halogen books, draw the white blade, Xu Guiding, out of the Yao army's might, sharpening the sword with water, only hope that the king of heaven will watch by himself. The king of heaven! If you do, there will be auspicious responses." King of Amnesty, Van Moda, is the chief soldier: "Qing! Today! When knowing that there are virtues and stars, Qing Yi speeds up the four kinds of armies, arrays halogen books, pulls out the blades of white dew, guided by Xu Xu, out of the power of the Yao army, and sharpens the knife with water. I will see by myself. If it is true, there will be good luck When responding.", the main soldiers and ministers were taught by the king, and the four types of troops were strictly enforced. They arrayed the halogen books, pulled the white dew blade, and guided by Xu Xu. They came out of the Yao army and sharpened their swords with water. |
「因是，長壽博士妻得見四種軍陣列 鹵簿，拔白露刃，徐庠導引，出曜軍威，并亦 復得磨刀水飲。飲磨刀水已，憂慼即除，尋 生德子，便為作字，名長生童子。寄人密養， 漸已長大，長生童子若諸剎利頂生王者，整 御天下得大國土，種種伎藝，乘象、騎馬、調 御、馳驟、射戲、手搏、擲羂、擲鉤、乘車、坐輦，如 是種種諸妙伎藝皆善知之，若干種妙觸事 殊勝，猛毅超世，聰明挺出，幽微隱遠，無不 博達。 |
"Because, the doctor's wife of Longevity saw four kinds of military array halogen books, drew the white dew blade, guided by Xu Xu, out of Yao Junwei, and also received the sharpening water. Drinking the sharpening water is gone. The birth of a virtue son is written as the name of the longevity boy. The longevity boy is raised in close proximity, and has grown up. The longevity boy is like the king of the sari, who will control the world and obtain the great land, all kinds of skills, such as riding elephants, riding horses, and adjusting imperialism. , Galloping, shooting, hand-stroke, throwing, throwing hooks, riding, sitting and lounging, all kinds of tricks are well known, many kinds of tricks are superb, fierce and persevering, clever forward, faint and distant , All Barda. |
「於是，梵摩達哆聞拘娑羅國王長壽彼 作博士，轉名在此波羅 ［木＊奈］ 城中，梵摩達哆 即勅左右：『卿等速往收拘娑羅國王長壽， 反縛兩手，令彼騎驢，打破敗鼓，聲如驢鳴。 遍宣令已，從城南門出，坐高標下，詰問其 辭。』左右受教，即便往收拘娑羅國王長壽，反 縛兩手，令彼騎驢，打破敗鼓，聲如驢鳴，遍 宣令已，從城南門出，坐高標下，詰問其辭。 是時，長生童子尋隨父後，或在左右而白 父曰：『天王勿怖！天王勿怖！我即於此，必能 拔濟，必能拔濟。』拘娑羅王長壽告曰：『童子可 忍！童子可忍！莫起怨 結 ，但當行慈。』眾人 聞長壽王而作此語，便問於王：『所道何等？』 王答眾人曰：『此童子聰明，必解我語。』 |
So, Van Moda Duowen Kusala King Longevity, he was a doctor, and he changed his name to this city of Polo [M*Nai]. Van Moda Duo was sent to the left and right: "Qing waits for the longevity of the King Kusala. With two hands, let him ride a donkey, break the drum of defeat, and sound like a donkey. The order has been announced many times, and you will go out from the south gate of the city, sit under a high standard, and question your words." , Let him ride a donkey, break the defeated drum, sound like a donkey crowing, and declare orders all over the place, go out from the south gate of the city, sit under a high standard, and interrogate his words. When it is time, the long-lived boy seeks to follow his father, or he is on the left and right and the white father said "Don’t terrorize the king! Don’t terrorize the king! I am here, and I will be able to help, and I will be able to help." King Kusala told Changshou: "Boys can tolerate! Boys can tolerate! Don't get angry, but you should do it. Be merciful." When the people heard about the longevity king, they asked the king: "What is the way?" The king replied to the people: "This boy is clever and will understand my words. |
「爾時， 長生童子勸波羅 ［木＊奈］ 城中諸貴豪族：『諸君！ 行施修福，為拘娑羅國王長壽呪願，以此 施福，願拘娑羅國王長壽令安隱，得解脫。』 於是，波羅 ［木＊奈］ 城中諸貴豪族為長生童子 所勸，行施修福，為拘娑羅國王長壽呪願： 『以此施福，願拘娑羅國王長壽令安隱，得 解 脫。』加赦國王梵摩達哆聞此波羅 ［木＊奈］ 諸貴 豪族行施修福，為拘娑羅國王長壽呪願： 『以此施福願拘娑羅國王長壽令安隱，得 解脫。』聞即大怖，身毛皆竪：『莫令此波羅 ［木＊奈］ 城中諸貴豪族反於我耶？且置彼事，我今 急當先滅此事。』於是，加赦國王梵摩達哆 教勅左右：『汝等速去，殺拘娑羅國王長壽，斬 作七段。』左右受教，即便速往，殺長壽王，斬 作七段。 |
"At that time, the long-lived boy persuaded Polo [Mu*nai] to the nobles in the city: "All the monarchs! To practice blessings, wish for the longevity of the king of Kusala, so as to give blessings, and wish the king of Kusala to live a peace and be free. Therefore, the noble families in the city were persuaded by the long-lived boy to practice blessings and wish for the longevity of the king of Kusala: "With this blessing, the king of Kusala may live a long life and give peace and liberation." The King of Amnesty, Van Moda Duo Wen Zipolo [Wood * Nai] The nobles performed blessings and wished for the longevity of the King Kusala: "With this blessing, the King Kusala will live a long life and order peace and liberation." Hearing it is terrible. , The body and hair are all upright: "Don’t let this Polo [Mu*nai] the nobles in the city turn against me? Let’s set the matter aside, I am anxious to destroy this matter now." So, the king of Vhammodha was granted amnesty. The emperor left and right: "You wait to go, kill the king of Kusala for longevity, and cut it into seven dans." To be taught left and right, even if you go quickly, kill the king of longevity and cut it into seven dans. |
「於是，長生童子勸波羅 ［木＊奈］ 城中諸 貴豪族而作是語：『諸君看此，加赦國王梵 摩達哆酷暴無道，彼取我父拘娑羅國王長 壽無過之人，奪取其國倉庫財物，怨酷枉殺， 斬作七段。諸君可往，以新繒疊收斂我 父，取七段屍，以一切香、香木積聚而闍維 之，立於廟堂，為我作書與梵摩達哆言：「拘 娑羅國王長生童子！彼作是語，汝不畏後 為子孫作患耶？」』於是，波羅 ［木＊奈］ 諸貴豪族為 長生童子所勸，以新繒疊即往斂，取彼 七段屍，以一切香、香木積聚而闍維之，為立 廟堂，亦為作書與梵摩達哆言：『拘娑羅國 王長生童子！彼作是語，汝不畏後為子孫 作患耶？』 |
"So, the long-lived boy persuaded Polo [Mu*nai] the nobles in the city to compose a saying: "Look at this, the king will pardon the king Van Moda to be cruel and innocent, and I will take my father, the king of Sala, who has a long life. , To seize the country’s warehouse property, kill in vain, and cut it into seven segments. All monarchs can go, stack up my father with new tapes, take seven segments of corpse, accumulate all incense and incense wood, and stand in the temple, for I wrote a book to Van Moda and said: "King Kusala, the longevity boy! He is a word, don’t you be afraid of the future for your descendants?"” So, Polo [Mu*nai] The noble families are the longevity boy. Persuaded to gather the seven pieces of corpses with the new folds and stacks, and use all the incense and incense wood to accumulate and sustain them, to build the temple, and also to write a book with Vatican Moda: "Kusala King Longevity Boy! He is a word, don’t you worry about future generations? 』 |
「於是，長壽王妻告長生童子曰：『汝 當知此加赦國王梵摩達哆酷暴無道，彼取 汝父拘娑羅國王長壽無過之人，奪取其國 倉庫財物，怨酷枉殺，斬作七段。童子汝來！共 乘一車，走出波羅 ［木＊奈］ ，若不去者，禍將及汝。』 於是，長壽王妻與長生童子共乘一車，走出 波羅 ［木＊奈］ 。爾時，長生童子作如是念：『我寧可 往至村村邑邑，受學博聞。』長生童子作是 念已，便往至村村邑邑，受學博聞，以博 聞故，即轉名為長生博士。 |
"So, the longevity king’s wife told the longevity boy: "You must know this to forgive King Van Moda for being cruel and innocent, and he will take your father, who has the longevity of King Suara, and seize the property of his country’s warehouses. , Chopped into seven segments. Boy Nilai! Take a ride in a car and walk out of Polo [Wood*Na], if you don’t go, the disaster will be yours." So, the longevity Wang’s wife and the longevity boy shared a car and walked out of Poland. Luo [Mu*Nai]. At that time, the longevity boy said like this: "I would rather go to the village and town, and learn well." Wen, based on UBM, was renamed Dr. Changsheng. |
「長生博士復作 是念：『所為學者，我今已得，我寧可往波羅 ［木＊奈］ 都邑中，住街街巷巷，以歡悅顏色作妙 音伎，如是波羅 ［木＊奈］ 諸貴豪族聞已，當大歡 喜而自娛樂。』長生博士作是念已，便往至 波羅 ［木＊奈］ 都邑中，住街街巷巷，歡悅顏色作 妙音伎，如是波羅 ［木＊奈］ 諸貴豪族聞已，極大歡 喜而自娛樂。於是，加赦國王梵摩達哆外 眷屬聞，中眷屬、內眷屬、梵志國師，展轉乃至 加赦國王梵摩達哆聞，便呼見。 |
"Dr. Changsheng’s repetition is to read: "As a scholar, I have gained it today. I would rather go to Polo [Wood * Nai] in the city, live in the streets and alleys, and use joyful colors to perform tricks, such as Polo [Wood * Nai] When all the nobles have heard of it, they should be happy and entertain themselves." Dr. Changsheng wrote or read, and then went to Polo [Wood * Nai] in the capital city, living in the streets and alleys, using joyful colors and playing tricks, such as Polo [Wood*Nai] The nobles heard about it, they were extremely happy and entertained themselves. So, they gave the King Fanmodduo the foreign family members, the middle family, the inner family, the master of the country, the exhibition and even the King Fanmodduowen See you there. |
「於是，長生博 士即往詣加赦國王梵摩達哆所，向彼而立， 以歡悅顏色作妙音伎，如是加赦國王梵 摩達哆聞已，極大歡喜而自娛樂。於是，加赦 國王梵摩達哆告曰：『博士！汝從今日可依 我住，當相供給。』於是，長生博士即依彼住， 加赦國王梵摩達哆即供給之，後遂信任，一以 委付，即持衛身刀劍授與長生博士。 |
"So, Dr. Changsheng went to the King's Vhammodha, and stood to him, using the color of joy to do magical tricks, such as the King Vhammodha, he was very happy and entertained. So, the king was amused. Van Moda duo said: "Doctor! You can live by me from today, and you should provide it." So, the long-lived doctor lived by him, and the King Van Moda duo would provide it with the forgiveness of the king, and then he trusted and gave it to him. Pay, that is, holding a guardian sword to grant the long-lived doctor. |
「爾時， 加赦國王梵摩達哆便勅御者：『汝可嚴駕，我 欲出獵。』御者受教，即便嚴駕訖，還白曰：『嚴 駕已 辦 ，隨天王意。』於是，加赦國王梵摩達哆 便與長生博士共乘車出，長生博士即作 是念：『此加赦國王梵摩達哆酷暴無道，彼取 我父拘娑羅國王長壽無過之人，奪取其國 倉庫財物，怨酷枉殺，斬作七段。我今寧可御 車，使離四種軍眾各在異處。』長生博士作 是念已，即便御車離四種軍，各在異處。 |
"At this time, the King Brahma Modada will be forgiven for the emperor: "You can drive strictly, I want to go out hunting." The emperor is taught, even if the driver is strict, he still says: "Strict driving is done, as the king will "So, King Van Moda Duo of Jiaxun went out in a car with Dr. Changsheng, and the doctor said: "This King Van Moda Duo of Jiaxu is cruel and innocent, and he takes my father, King Kusala, to live a long life. People who took their country’s warehouses and goods, killed them in vain, and cut them into seven segments. I would rather imperial chariots now, and leave the four kinds of troops in different places." In different places. |
「彼 時，加赦國王梵摩達哆冒涉塗路，風熱所逼， 煩悶渴乏，疲極欲臥，即便下車，枕長生博 士膝眠。於是，長生博士復作是念：『此加赦 國王梵摩達哆酷暴無道，彼取我父無過之 人，奪取其國倉庫財物，怨酷枉殺，斬作七段。 然于今日已在我手，但當報怨。』長生博 士作是念已，即拔利刀，著加赦國王梵摩 達哆頸上而作是語：『我今殺汝！我今殺汝！』 長生博士復作是念：『我為不是。所以者何？ 憶父昔日在標下時，臨終語我：「童子可忍！ 童子可忍！莫起怨結，但當行慈。」』憶已，舉 刀還內鞘中。 |
"At that time, King Van Moda, the King of Jiaxun, was treacherous and forced by wind and heat. He was bored and thirsty, and he was extremely tired. Even when he got out of the car, Dr. Changsheng slept on his knees. So the repetition of Dr. Changsheng said: "This The King of Reparation, Van Moda, was cruel and innocent. He took the people of my father's innocence, seized the property of his country's warehouse, complained and killed him, and cut it into seven segments. However, it is in my hands today, but I should complain." The Ph.D.'s work is to read oneself, that is, to draw a sharp knife, and the King of Gamnese, Van Moda, shakes his neck and writes: "I will kill you today! I will kill you today!" The repetition of Dr. Changsheng is to read: "I am not. So what? Recalling that when my father was under the mark, he said to me at his deathbed: "Boys can bear! Boys can bear! Don't complain, but be kind."" Recalling, raised the knife in the inner sheath. |
「彼時，加赦國王梵摩達哆，夢見 拘娑羅國王長壽兒長生童子，手拔利刀，著 我頸上而作此言：『我今殺汝！我今殺汝！』見 已恐怖，身毛皆豎，便疾驚寤，起語長生博 士：『汝今當知我於夢中，見拘娑羅國王長 壽兒長生童子，手拔利刀，著我頸上而作 是言：「我今殺汝！我今殺汝！」』長生博士聞已， 白曰：『天王勿怖！天王勿怖！所以者何？彼拘 娑羅國王長壽兒長生童子者，即我身是。天 王！我作是念：「加赦國王梵摩達哆酷暴無道， 彼取我父無過之人，奪取其國倉庫財物，怨 酷枉殺，斬作七段。而于今日已在我手，但 當報怨。」天王！我拔利 刀 ，著王頸上而作 是語：「我今殺汝！我今殺汝！」天王！我復作是 念：「我為不是。所以者何？憶父昔日在標下 時，臨終語我：『童子可忍！童子可忍！莫起 怨結，但當行慈。』」憶已舉刀還內鞘中。』 |
"At that time, King Brahman Van Modada Duo, dreaming of the longevity of the King Kusala, the longevity boy, drew a sharp knife, and said this on my neck: "I will kill you today! I will kill you today!" , The body hair was all upright, and he was stunned, and began to speak to Dr. Changsheng: "Now you know that I am in my dream, and I saw the king of Kusala, the longevity boy, the longevity boy, who drew a sharp knife on my neck and said: "I Kill you today! I will kill you today!"" Dr. Changsheng heard, Bai said: "The king is not terrible! Do not fear the king! So what? Pikku, the king of Sala, who lives long and lives as a boy, means I am. Heavenly King! What I did was read: "The King Brahma Madhya is cruel and innocent. He will take the people of my father's innocence, take his country's warehouse property, complain and kill, and cut it into seven segments. And today is in my hand, But we must complain." Heavenly King! I drew my sword and made it on the king's neck. The saying is: "I will kill you today! I will kill you today!" Heavenly King! I repeat it by saying: "I am not. So what? When I recalled that my father used to be marked, he said at his deathbed: "Boys can bear! Boys can bear! Do not complain, but be kind."" The knife was still in the sheath. 』 |
「加赦 國王梵摩達哆語曰：『童子！汝作是說：「童子 可忍！童子可忍！」我已 知 此義。童子又言：「莫 起怨結，但當行慈」者，此謂何義？』長生童子 答曰：『天王！莫起怨結，但當行慈者，即 謂此也。』加赦國王梵摩達哆聞已，語曰：『童 子！從今日始，我所領國盡以相與，汝父本國 還持付卿。所以者何？汝所作甚難，乃惠我 命。』長生童子聞已，白曰：『天王本國自屬天王， 我父本國可以見還。』 |
"Gamnese King Vhammodha said: "Boy! What you say is: "Boy can bear! Boy can bear!" I already know this meaning. The boy also said: "Don't cause grievances, but be kind", what does this mean? The long-lived boy replied: "The King of Heaven! Don't get grievances, but be kind. "The King of Jiaxun, Van Moda, has heard of it, saying: "Boy! From today on, the country I lead will do everything with each other, and your father's country still holds Fu Qing. So what? What difficulties you do will benefit my life. "The long-lived boy heard it, and Bai said: "The kingdom of heaven belongs to the king of heaven, and my father's country can see and return." 』 |
「於是，加赦國王梵摩達 哆與長生童子共載還歸，入波羅 ［木＊奈］ 城， 坐正殿上，告諸臣曰：『卿等若見拘娑羅國 王長壽兒長生童子者，當云何耶？』諸臣聞 已，或有白曰：『天王！若見彼者，當截其手。』或 復作是語：『天王！若見彼者，當截其足。』或復 作是語：『當斷其命。』加赦國王梵摩達哆告 諸臣曰：『卿等欲見拘娑羅國王長壽兒長 生童子者，即此是也。汝等莫起惡意向此 童子。所以者何？此童子所作甚難，惠與我 命。』於是，加赦國王梵摩達哆以王沐浴浴 長生童子，塗以王香，衣以王服，令坐金 御床，以女妻之，還其本國。」 |
Therefore, King Brahman Brahma Dado and the longevity boy returned together, entered the city of Polo [Mu*nai], sat in the main hall, and told the ministers: "Qing waits if you see the longevity boy of the king of Kusala. , Dang Yun He Ye?" The officials heard that, or there was a white saying: "The King of Heaven! If you see him, you should cut his hand." Or the repetition is: "The King of Heaven! If you see him, he should be cut off." "Or the repetition is the phrase: "Destroy his life." The King of Jiaxun, Van Modada, told the ministers: "Qing and others who want to see the longevity of the King Kusala, the longevity boy, this is also the case. Do not be malicious. To this boy. So what? How difficult is this boy to do, and it is my destiny." So, the king of Brahma Dado, the king, bathed the long-lived boy, painted the king incense, clothed the king’s clothes, and ordered the king to sit in the gold. The bed is returned to its own country with the wife’s. |
「比丘！彼諸國王 剎利頂生王，為大國主，整御天下，自行忍 辱，復稱歎忍；自行慈心，復稱歎慈；自行恩 惠，復稱恩惠。諸比丘！汝亦應如是，至信、捨 家、無家、學道，當行忍辱，復稱歎忍；自行慈 心，復稱歎慈；自行恩惠，復稱恩惠。」 |
Bhikkhus! The other kings, Shari, are the best kings. They are the masters of the world, and they will endure and sigh forbearance by themselves; be kind and benevolence by themselves; benevolence by themselves; benevolence by themselves. Bhikkhus! If so, to believe, give up a family, have no home, and learn the Tao, you should practice patience and sigh forbearance; be kind to yourself, and be sighed again; be kind to yourself, and be blessed again. |
於是，諸 比丘聞佛所說，有作是言：「世尊法主今 且住也，彼導說我，我那得不導說彼。」 |
Therefore, when the monks heard what the Buddha said, they did what they said: "The Lord Dharma will stay here today. He will guide me and I will not guide him." |
於 是，世尊不悅可拘舍彌諸比丘所行威儀、禮 節、所學、所習，即從坐起，而說頌曰： |
Therefore, if the Blessed One is displeased, he can shun the majesty, etiquette, learning, and practice performed by the monks, that is, from sitting up, and saying: |
「以若干言語， 破壞最尊眾， |
"With a few words, destroy the most respected people, |
破壞聖眾時， 無有能訶止。 |
When destroying the saints, nothing can stop them. |
碎身至斷命， 奪象牛馬財， |
Broken to death |
破國滅亡盡， 彼猶故和解。 |
The country is broken and perished, but he is still reconciled. |
況汝小言罵， 不能制和合， |
Besides, if you curse, you can’t control harmony. |
若不思真義， 怨結焉得息。 |
If you don't think about the true meaning, the grievances will endure. |
罵詈責數說， 而能制和合， |
Swearing and accusing counts, and can control harmony, |
若思真實義， 怨結必得息。 |
If you think about the truth, the grievances will end. |
若以諍止諍， 至竟不見止， |
If you stop the criticism by criticizing it, |
唯忍能止諍， 是法可尊貴。 |
Only forbearance can stop criticism, is Dharma noble. |
瞋向慧真人， 口說無賴言， |
True person angered Xianghui, said rascal words, |
誹謗牟尼聖， 是下賤非智。 |
To slander the Saint Muni is slanderous and non-wise. |
他人不解義， 唯我獨能知， |
Others don’t understand, only I can know, |
若有能解義， 彼恚便得息。 |
If it can be interpreted, Bi Yun will rest. |
若得定為侶， 慧者共修善， |
If you can be a companion, the wise will cultivate good together, |
捨本所執意， 歡喜常相隨。 |
She insists on the firm, always with joy. |
若不得定伴， 慧者獨修善， |
If you can’t fix your companions, the wise one cultivates kindness alone, |
如王嚴治國， 如象獨在野。 |
Ruling the country like a king, like an elephant alone. |
獨行莫為惡， 如象獨在野， |
Do not do evil alone, like an elephant alone in the wild, |
獨行為善勝， 勿與惡共會。 |
Act alone, do good, and don’t share evil together. |
學不得善友， 不與己等者， |
Those who can’t learn to be good friends, don’t wait with themselves, |
當堅意獨住， 勿與惡共會。」 |
Be determined to live alone, and don't share with evil. " |
爾時，世尊說此頌已，即以如意足乘虛而 去，至婆羅樓羅村。於是婆羅樓羅村，有尊 者婆咎釋家子，晝夜不眠，精勤行道，志行 常定，住道品法。尊者釋家子遙見佛來，見已 往迎，攝佛衣鉢，為佛敷床，汲水洗足，佛洗 足已，坐尊者釋家子婆咎座，坐已，告曰：「婆 咎比丘！汝常安隱，無所乏耶？」 |
At that time, the Blessed One said this chanting, that is, to take advantage of the emptiness with wishful feet to go to the village of Brahuluo. Therefore, in the village of Borro Louluo, there is a venerable Po-Jiu-Shu family, who stays awake day and night, walks the way diligently, keeps his will, and lives the way. Venerable Shi Jiazi saw the Buddha coming from a distance, saw the past, took the Buddha’s mantle, laid the bed for the Buddha, drew water and washed his feet, the Buddha had washed his feet, sitting on the Venerable Shijiazi’s po-jam seat, sat already, and said: Bhikkhu! Are you always in peace with nothing to lose?" |
尊者釋家子 婆咎白曰：「世尊！我常安隱，無有所乏。」 |
Venerable Shijiazi Po Jiubai said, "Master! I am always safe and quiet, and there is nothing lacking." |
世尊 復問：「婆咎比丘！云何安隱，無所乏耶？」 |
The Blessed One asked again: "Poju Bhikkhu! How can the cloud be peaceful, and there is nothing to lose?" |
尊者 婆咎白曰：「世尊！我晝夜不眠，精勤行道，志 行常定，住道品法。世尊！如是我常安隱，無 有所乏。」 |
The Venerable Po Jiubai said: "Master! I stay awake day and night, diligent in the way, will always be determined, live in the way and respect the law. Master! If I am always safe and quiet, there is nothing lacking." |
世尊復念：「此族姓子遊行安樂，我 今寧可為彼說法。」作是念已，便為尊者婆 咎說法，勸發渴仰，成就歡喜，無量方便為 彼說法，勸發渴仰，成就歡喜已，從坐起 去，往至護寺林。入護寺林中，至一樹下，敷 尼師檀，結跏趺坐。 |
The Blessed One’s remembrance: "This tribe’s family surnamed parades peacefully, I would rather speak for him." If you think of yourself, I will speak for the Lord’s mother-in-law, persuade him to thirst and achieve joy, and it is infinitely convenient to speak for him and persuade him to thirst. Sit up, and achieve joy, from sitting up to the forest of the temple. Enter the forest of the guardian temple, under a tree, apply the nunshitan, and sit in knots. |
世尊復念：「我已得脫彼 拘舍彌諸比丘輩，數數鬪訟，相伏相憎，相瞋 共諍，我不喜念彼方，謂拘舍彌諸比丘輩 所住處也。」 |
The Blessed One re-reads: "I have to get rid of the other bhikkhus, count the lawsuits, lie down and hate each other, and criticize each other. I don't like to recite the other side. It is said that the bhikkhus of the Kusemi live there." |
當爾之時，有一大象為眾象王， 彼離象眾而獨遊行，亦至護寺林。入護寺 林中，至賢娑羅樹，倚賢娑羅樹立。爾時，大 象而作是念：「我已得脫彼群象輩，牝象、牡 象，大小象子，彼群象輩常在前行，草為之 蹋，水為之渾，我於爾時，食彼蹋草，飲渾 濁水，我今飲食新草、清水。」 |
At that time, there was an elephant as the king of all elephants, and he marched alone away from the elephants, and even went to the forest of temples. In the forest, there is a tree of Xian Suoluo, and it will be established by the Xian Suoluo. At that time, the elephants were thinking: "I have to get rid of the elephants, the elephants, the male elephants, and the big and small elephants. The elephants are always moving forward. The grass is raging and the water is muddy. When I was here, I ate grass and drank muddy water. Today I eat new grass and clean water." |
於是，世尊以他 心智，知彼大象心之所念，即說頌曰： |
Therefore, the Blessed One knew what the elephant said with his mind, that is, he said: |
「一象與象等， 成身具足牙， |
"An elephant and an elephant, etc., have full fangs, |
以心與心等， 若樂獨住林。」 |
With heart and heart waiting, Ruole lives alone in the forest. " |
於是，世尊從護寺林攝衣持鉢，往至般那 蔓闍寺林。爾時，般那蔓闍寺林有三族姓子 共在中住，尊者阿那律陀、尊者難提、尊者 金毘羅，彼尊者等所行如是。若彼乞食有 前還者，便敷床，汲水出，洗足器，安洗足 蹬，及拭脚巾、水瓶、澡罐，若所乞食能盡食 者，便盡食之；若有餘者，器盛覆舉。食訖收鉢、 澡洗手足，以尼師檀著於肩上，入室 宴坐。若彼乞食有後還者，能盡食者，亦盡食 之，若不足者，取前餘食，足而食之。若有餘 者，便瀉著淨地，及無蟲水中，取彼食器，淨 洗拭已，舉著一面，收卷床席，斂洗足蹬， 收拭脚巾，舉洗足器，及水瓶、澡罐，掃灑食 堂，糞除淨已，收舉衣鉢，澡洗手足，以尼師 檀著於肩上，入室宴坐。彼尊者等至於晡 時，若有先從宴坐起者，見水瓶、澡罐空 無有水，便持行取，若能勝者，便舉持來，安 著一面；若不能勝，則便以手招一比丘，兩 人共舉，持著一面，各不相語，各不相問。彼 尊者等五日一集，或共說法，或聖默然。 |
Therefore, the Blessed One took the clothes and bowls from the forest of guardians to the forest of Manwei Temple. At that time, there were three surnames living in the Prana Manga Temple. The Venerable Analuta, the Venerable Nandi, the Venerable Jinpira, and the Venerable Bilu did the same. If the person begging for food, he will put on the bed, draw the water out, wash the foot device, wash the foot pedal, and wipe the foot towel, water bottle, and bath tank. If the food can be eaten, eat it; if there is more, eat it. The device is overturned. Receiving a bowl of food, taking a bath and washing hands and feet, Enisha puts on his shoulders, enters the room and sits for a feast. If the person is begging for food, there are those who will pay back, and those who can eat as much as they can. If there is more, pee clean the ground, and clean the water without insects, take the other food utensils, wash and wipe, hold one side, roll up the bed mat, gather and wash the foot pedals, take away the towels, lift the foot washing device, and water bottle, bath The pot, sweep the canteen, clean the feces, lift the mantle, take a bath, wash the hands and feet, Enisha puts sand on his shoulders, and sits in the room. When the Venerable He waited for the night, if there was someone who sat up from the feast first, and saw that the water bottle or bath tank was empty or empty, he would take it. If he could win, he would hold it and hold his side; if he could not win, then Then they recruited a monk with their hands, and the two held them together, holding one side, each without talking or asking each other. He waited for an episode in five days, or talked together, or Sheng silent. |
於是， 守林人遙見世尊來，逆訶止曰：「沙門！沙門！ 莫入此林。所以者何？今此林中有三族姓 子，尊者阿那律陀、尊者難提、尊者金毘羅， 彼若見汝，或有不可。」 |
Therefore, the forest guard saw the Blessed One coming from afar, and he stopped and said, "Samoan! Sandaman! Don't enter this forest. So what? There are three surnames in the forest today, the Venerable Analuta, the Venerable is hard to mention, Venerable Jinpiluo, if he sees you, it may be impossible." |
世尊告曰：「汝守林人！ 彼若見我，必可，無不可。」 |
The Blessed One said: "You Shoulin! If he sees me, he will do it, nothing is impossible." |
於是，尊者阿那律 陀遙見世尊來，即訶彼曰：「汝守林人！莫 訶世尊。汝守林人！莫止善逝。所以者何？ 是我尊來，我善逝來。」尊者阿那律陀出迎世 尊，攝佛衣鉢，尊者難提為佛敷床，尊者金 毘羅為佛取水。 |
Therefore, the Venerable Analutta saw the World-Honored one in the distance, and he said: "You Shoulin man! Mohe World Sovereign. You Shoulin man! More than good dying. So what? It’s me who comes here, and I die well. Come." The Venerable Analudha came out to welcome the World Venerable and took the Buddha's mantle. The Venerable could hardly mention the Buddha's bed, and the Venerable Jinpiluo took water for the Buddha. |
爾時，世尊洗手足已，坐彼 尊者所敷之座，坐已，問曰：「阿那律陀！汝常安 隱，無所乏耶？」 |
At that time, the Blessed One had washed his hands and feet, sat on the seat that the Lord placed, and sat down, and asked, "Analuta! You are always in peace and there is nothing to lose?" |
尊者阿那律陀白曰：「世尊！我 常安隱，無有所乏。」 |
Venerable Analutabhai said: "Blessed One! I am always in peace, with nothing to lose." |
世尊復問阿那律陀：「云 何安隱，無所乏耶？」 |
The Blessed One asked Analuta again: "Where is the cloud, there is nothing to lose?" |
尊者阿那律陀白曰：「世尊！ 我作是念：『我有善利，有大功德，謂我與如 是梵行共行。』世尊！我常向彼梵行行慈身 業，見與不見，等無有異，行慈口業、行慈意 業，見與不見，等無有異。世尊！我作是念： 『我今寧可自捨己心，隨彼諸賢心。』世尊！我 便自捨己心，隨彼諸賢心。世尊！我未曾有 一不可心。世尊！如是我常安隱，無有所乏。」 問尊者難提，答亦如是。 |
Venerable Anuruddha replied: World-honored One, I have this thought, “It is a great gain for me, it is a great benefit for me, that I am practicing together with such companions in the holy life.” World-honored One, toward these companions in the holy life I constantly practice bodily deeds of friendly-kindness, both seen and unseen, equally and without distinction; I practice verbal deeds of friendly-kindness and mental deeds of friendly-kindness, both seen and unseen, equally and without distinction. World-honored One, I have this thought, “Let me now forgo my own state of mind and follow the state of mind of these venerable friends.” Then, World-honored One, I forgo my own state of mind and follow the state of mind of these venerable friends. World-honored One, I never have even one disapproving state of mind. World-honored One, it is in this way that I am constantly at ease, lacking nothing. [The Buddha] asked Venerable Nandiya [the same questions and received] similar answers. |
復問尊者金毘羅 曰：「汝常安隱，無所乏耶？」 |
Then [the Buddha] also asked Venerable Kimbila, “Are you constantly at ease, lacking nothing?” |
尊者金毘羅白曰： 「世尊！我常安隱，無有所乏。」 |
Venerable Kimbila replied, “World-honored One, I am constantly at ease, lacking nothing.” |
問曰：「金毘羅！云 何安隱，無所乏耶？」尊者金毘羅白曰：「世尊！我 作是念：『我有善利，有大功德，謂我與如是 梵行共行。』世尊！我常向彼梵行行慈身業， 見與不見，等無有異，行慈口業、行慈意 業，見與不見，等無有異。世尊！我作是念： 『我今寧可自捨己心，隨彼諸賢心。』世尊！我 便自捨己心，隨彼諸賢心。世尊！我未曾有 一不可心。世尊！如是我常安隱，無有所乏。」 |
[The Buddha] asked, “Kimbila, in what way are you constantly at ease, lacking nothing?” Venerable Kimbila replied: World-honored One, I have this thought, “It is a great gain for me, it is a great benefit for me, that I am practicing together with such companions in the holy life.” World-honored One, toward these companions in the holy life I constantly practice bodily deeds of friendly-kindness, both seen and unseen, equally and without distinction; I practice verbal deeds of friendly-kindness and mental deeds of friendly-kindness, both seen and unseen, equally and without distinction. World-honored One, I have this thought, “Let me now forgo my own state of mind and follow the state of mind of these venerable friends.” Then, World-honored One, I forgo my own state of mind and follow the state of mind of these venerable friends. World-honored One, I never have even one disapproving state of mind. World-honored One, it is in this way that I am constantly at ease, lacking nothing. |
世尊歎曰：「善哉！善哉！阿那律陀！如是汝等常 共和合，安樂無諍，一心一師，合一水乳，頗 得人上之法而有差降安樂住止耶？」 |
The World-honored One praised them: It is well, it is well, Anuruddha! In this way you are constantly together in harmony, at ease and without contention, of a single mind, of a single teacher, blending [like] water and milk. Do you [also] attain a superhuman state, a distinction, a peaceful abiding in tranquility? |
尊者 阿那律陀白曰：「世尊！如是我等常共和合，安 樂無諍，一心一師，合一水乳，得人上之法 而有差降安樂住止。世尊！我等得光明便 見色，彼見色光明尋復滅。」 |
Venerable Anuruddha replied: World-honored One, in this way being constantly together in harmony, at ease and without contention, of a single mind, of a single teacher, blending [like] water and milk, we do attain a superhuman state, a state of distinction, a peaceful abiding in tranquility. World-honored One, we attain [inner] light and then a vision of forms; [but] that vision of forms and [inner] light soon disappear again. |
世尊告曰： |
The World-honored One said: |
「阿那 律陀！汝等不達此相，謂相得光明而見色 者，彼見色光明尋復滅。 |
Anuruddha, you have not penetrated that sign, namely the sign of attaining [inner] light and a vision of forms. So the vision of forms and the [inner] light soon disappear again. |
阿那律陀！我本未 得覺無上正真道時，亦得光明而見色，彼 見色光明尋復滅。 |
Formerly, Anuruddha, when I had not yet attained realization of the unsurpassable, right, and true awakening, I too attained [inner] light and a vision of forms; [but] that vision of forms and [inner] light soon disappeared again. |
阿那律陀！我作是念： |
Anuruddha, I had this thought, |
『我 心中有何患，令我失定而滅眼，眼滅已，我 本所得光明而見色，彼見色光明尋復滅？』 |
‘What affliction in my mind has caused my [samādhi] undistractible-lucidity to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律陀！我行精勤無懈怠，身止住，有正 念正智，無有愚癡，得定一心。 |
Anuruddha, practicing diligently, without negligence, with the body tranquil and settled, with right mindfulness and right comprehension, without confusion, I attained [samādhi] undistractible-lucidity and mental unification. |
阿那律陀！我 作是念： |
Anuruddha, I had this thought, |
『我行精勤無懈怠，身止住，有正念 正智，無有愚癡，得定一心，若世中無道， 我可見可知彼耶？』 |
“Practicing diligently, without negligence, with the body tranquil and settled, with right mindfulness and right comprehension, without confusion, I have attained [samādhi] undistractible-lucidity and mental unification.” [I had this thought,] “What in this world does not exist, could I see it or know it?” |
我心中生此疑患，因此 疑患故，便失定而滅眼，眼滅已，我本所得 光明而見色，彼見色光明尋復滅。 |
This doubt, this affliction, arose in my mind. Because of this affliction of doubt, my [samādhi] undistractible-lucidity fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again. |
阿那律 陀！我今要當作是念： |
Anuruddha, right then I necessarily had this thought, |
『我心中不生疑患。』 |
“In my mind the affliction of doubt shall not arise!” |
阿 那律陀！我欲不起此患故，便在遠離獨住， 心無放逸，修行精懃，因在遠離獨住，心無 放逸，修行精勤故，便得光明而見色，彼見 色光明尋復滅。 |
Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again. |
「阿那律陀！我復作是念： |
Anuruddha, I further had this thought, |
『我 心中有何患，令我失定而滅眼，眼滅已， 我本所得光明而見色，彼見色光明尋復 滅？』 |
“What affliction in my mind has caused my [samādhi] undistractible-lucidity to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律陀！我復作是念： |
Anuruddha, I further had this thought, |
『我心中生無念 患，因此無念患故，便失定而滅眼，眼滅已， 我本所得光明而見色，彼見色光明尋復 滅。』 |
“In my mind the affliction of inattention arose. Because of this affliction of inattention, my [samādhi] undistractible-lucidity fell away and the [inner] eye ceased; with the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律陀！我今要當作是念： |
Anuruddha, right then I necessarily had this thought, |
『我心中不 生疑患，亦不生無念患。』 |
“In my mind the affliction of doubt shall not arise, and the affliction of inattention also shall not arise!” |
阿那律陀！我欲不 起此患故，便在遠離獨住，心無放逸，修 行精勤，因在遠離獨住，心無放逸，修行精 勤故，便得光明而見色，彼見色光明尋復 滅。 |
Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again. |
「阿那律陀！我復作是念： |
Anuruddha, I further had this thought, |
『我心中有何患， 令我失定而滅眼，眼滅已，我本所得光明 而見色，彼見色光明尋復滅？』 |
“What affliction in my mind has caused my [samādhi] undistractible-lucidity to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律陀！我復 作是念： |
Anuruddha, I further had this thought, |
『我心中生身病想患，因此身病想 患故，便失定而滅眼，眼滅已，我本所得光 明而見色，彼見色光明尋復滅。』 |
“In my mind the affliction of bodily inertia [affecting] perception arose. Because of this affliction of bodily inertia [affecting] perception, my [samādhi] undistractible-lucidity fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律陀！ 我今要當作是念： |
Anuruddha, right then I necessarily had this thought, |
『我心中不生疑患，不生 無念患，亦不生身病想患。』 |
“In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, and the affliction of bodily inertia [affecting] perception also shall not arise!” |
阿那律陀！我欲 不起此患故，便在遠離獨住，心無放逸，修 行精勤，因在遠離獨住，心無放逸，修行精 勤故，便得光明而見色，彼見色光明尋復 滅。 |
Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again. |
「阿那律陀！我復作是念： |
Anuruddha, I further had this thought, |
『我心中有何患， 令我失定而滅眼，眼滅已，我本所得光明 而見色，彼見色光明尋復滅？』 |
“What affliction in my mind has caused my [samādhi] undistractible-lucidity to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律陀！我 復作是念： |
Anuruddha, I further had this thought, |
『我心中生睡眠患，因此睡眠患 故，便失定而滅眼，眼滅已，我本所得光明而 見色，彼見色光明尋復滅。』 |
“In my mind the affliction of sloth-and-torpor arose. Because of this affliction of sloth-and-torpor, my [samādhi] undistractible-lucidity fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律陀！我今 要當作是念： |
Anuruddha, right then I necessarily had this thought, |
『我心中不生疑患，不生無念 患，不生身病想患，亦不生睡眠患。』 |
“In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, and the affliction of sloth-and-torpor also shall not arise!” |
阿那律 陀！我欲不起此患故，便在遠離獨住，心 無放逸，修行精勤，因在遠離獨住，心無放 逸，修行精勤故，便得光明而見色，彼見色 光明尋復滅。 |
Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again. |
「阿那律陀！我復作是念： |
Anuruddha, I further had this thought, |
『我心中 有何患，令我失定而滅眼，眼滅已，我本所 得光明而見色，彼見色光明尋復滅？』 |
“What affliction in my mind has caused my [samādhi] undistractible-lucidity to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律 陀！我復作是念： |
Anuruddha, I further had this thought, |
『我心中生過精勤患，因此 過精勤患故，便失定而滅眼，眼滅已，我本 所得光明而見色，彼見色光明尋復滅。』 |
“In my mind the affliction of excessive energy arose. Because of this affliction of excessive energy my [samādhi] undistractible-lucidity fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿 那律陀！猶如力士捉蠅太急，蠅即便死。如是， 阿那律陀！ |
Anuruddha, just as if a strong man were to catch a fly and grasp it too tightly, so that the fly will die, in the same way, Anuruddha, |
我心中生過精勤患，因此過精勤 患故，便失定而滅眼，眼滅已，我本所得光 明而見色，彼見色光明尋復滅。 |
in my mind the affliction of excessive energy arose. Because of this affliction of excessive energy my [samādhi] undistractible-lucidity fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again. |
阿那律陀！ 我今要當作是念： |
Anuruddha, right then I necessarily had this thought, |
『我心中不生疑患，不生 無念患，不生身病想患，不生睡眠患，亦不 生過精勤患。』 |
“In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, and the affliction of excessive energy also shall not arise!” |
阿那律陀！我欲不起此患 故，便在遠離獨住，心無放逸，修行精勤。因 在遠離獨住，心無放逸，修行精勤故，便得 光明而見色，彼見色光明尋復滅。 |
Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again. |
「阿那律 陀！我復作是念： |
Anuruddha, I further had this thought, |
『我心中有何患，令我失定 而滅眼，眼滅已，我本所得光明而見色，彼 見色光明尋復滅？』 |
“What affliction in my mind has caused my [samādhi] undistractible-lucidity to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律陀！我復作是念： 『我心中生太懈怠患，因此太懈怠患故，便 失定而滅眼，眼滅已，我本所得光明而見 色，彼見色光明尋復滅。』 |
Anuruddha, I further had this thought, “In my mind the affliction of lack of energy arose. Because of this affliction of lack of energy my [samādhi] undistractible-lucidity fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律陀！猶如 力士捉蠅太緩，蠅便飛去。阿那律陀！ |
Anuruddha, just as if a strong man were to catch a fly and grasp it too loosely, so that the fly will fly away, in the same way, Anuruddha, in my mind the affliction of lack of energy arose. Because of this affliction of lack of energy my [samādhi] undistractible-lucidity fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.’ |
我心中 生太懈怠患，因此太懈怠患故，便失定而 滅眼，眼滅已，我本所得光明而見色，彼見 色光明尋復滅。 |
Anuruddha, right then I necessarily had this thought, |
阿那律陀！我今要當作是 念：『我心中不生疑患，不生無念患，不生 身病想患，不生睡眠患，不生太精勤患，亦 不生太懈怠患。』 |
“In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, the affliction of excessive energy shall not arise, and the affliction of lack of energy also shall not arise!” |
阿那律陀！我欲不起此患 故，便在遠離獨住，心無放逸，修行精勤，因 在遠離獨住，心無放逸，修行精勤故，便得 光明而見色，彼見色光明尋復滅。 |
Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again. |
「阿那律 陀！我復作是念： |
Anuruddha, I further had this thought, |
『我心中有何患，令我失定 而滅眼，眼滅已，我本所得光明而見色，彼 見色光明尋復滅？』 |
“What affliction in my mind has caused my [samādhi] undistractible-lucidity to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律陀！我復作是念： |
Anuruddha, I further had this thought, |
『我心中生恐怖患，因此恐怖患故，便失定 而滅眼，眼滅已，我本所得光明而見色，彼 見色光明尋復滅。』 |
“In my mind the affliction of fear arose. Because of this affliction of fear my [samādhi] undistractible-lucidity fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律陀！猶如人行道， 四方有怨賊來，彼人見已，畏懼恐怖，舉身毛 竪。如是，阿那律陀！ |
Anuruddha, it is just as if a man traveling along a road is approached from the four directions by evil thieves. Having seen them [approach], that man is afraid and terrified, and all the hairs on his body stand on end. |
我心中生恐怖患，因此 恐怖患故，便失定而滅眼，眼滅已，我本所 得光明而見色，彼見色光明尋復滅。 |
In the same way, Anuruddha, the affliction of fear arose in my mind. Because of this affliction of fear my [samādhi] undistractible-lucidity fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again. |
阿那律 陀！我今要當作是念： |
Anuruddha, right then I necessarily had this thought, |
『我心中不生疑患，不 生無念患，不生身病想患，不生睡眠患， 不生大精勤患，不生太懈怠患，亦不生 恐怖患。』 |
“In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, the affliction of excessive energy shall not arise, the affliction of lack of energy shall not arise, and the affliction of fear also shall not arise!” |
阿那律陀！我欲不起此患故，便在 遠離獨住，心無放逸，修行精勤，因在遠離 獨住，心無放逸，修行精勤故，便得光明而 見色，彼見色光明尋復滅。 |
Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again. |
「阿那律陀！我復 作是念： |
Anuruddha, I further had this thought, |
『我心中有何患，令我失定而滅眼， 眼滅已，我本所得光明而見色，彼見色光明 尋復滅？』 |
“What affliction in my mind has caused my [samādhi] undistractible-lucidity to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律陀！我復作是念： |
Anuruddha, I further had this thought, |
『我心中生 喜悅患，因此喜悅患故，便失定而滅眼，眼 滅已，我本所得光明而見色，彼見色光明尋 復滅。』 |
“In my mind the affliction of elation arose. Because of this affliction of elation my [samādhi] undistractible-lucidity fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律陀！猶若如人本求一寶藏，頓 得四寶藏，彼見已，便生悅歡喜。 |
Anuruddha, it is just as if a person who had originally been searching for one hidden treasure suddenly comes upon four hidden treasures. Having seen [the treasures] he gives rise to elation. |
如是，阿那 律陀！我心中生喜悅患，因此喜悅患故，便 失定而滅眼，眼滅已，我本所得光明而見 色，彼見色光明尋復滅。 |
In the same way, Anuruddha, in my mind the affliction of elation arose. Because of this affliction of elation my [samādhi] undistractible-lucidity fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again. |
阿那律陀！我今要 當作是念： |
Anuruddha, right then I necessarily had this thought, |
『我心中不生疑患，不生無念 患，不生身病想患，不生睡眠患，不生太 精勤患，不生太懈怠患，不生恐怖患，亦不 生喜悅患。』 |
“In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, the affliction of excessive energy shall not arise, the affliction of lack of energy shall not arise, the affliction of fear shall not arise, and the affliction of elation also shall not arise!” |
阿那律陀！我欲不起此患故，便 在遠離獨住，心無放逸，修行精勤，因在遠 離獨住，心無放逸，修行精勤故，便得光明 而見色，彼見色光明尋復滅。 |
Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms, but that vision of forms and [inner] light soon disappeared again. |
「阿那律陀！我 復作是念： |
Anuruddha, I further had this thought, |
『我心中有何患，令我失定而滅 眼，眼滅已，我本所得光明而見色，彼見色 光明尋復滅？』 |
“What affliction in my mind has caused my [samādhi] undistractible-lucidity to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律陀！我復作是念： |
Anuruddha, I further had this thought, |
『我心中 生自高心患，因此自高心患故，便失定而 滅眼，眼滅已，我本所得光明而見色，彼見 色光明尋復滅。』 |
“In my mind the affliction of conceit arose. Because of this affliction of conceit my [samādhi] undistractible-lucidity fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律陀！我今要當作是 念： |
Anuruddha, right then I necessarily had this thought, |
『我心中不生疑患，不生無念患，不生 身病想患，不生睡眠患，不生太精勤患，不 生太懈怠患，不生恐怖患，不生喜悅患，亦 不生自高心患。』 |
“In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, the affliction of excessive energy shall not arise, the affliction of lack of energy shall not arise, the affliction of fear shall not arise, the affliction of elation shall not arise, and the affliction of conceit also shall not arise!” |
阿那律陀！我欲不起此患 故，便在遠離獨住，心無放逸，修行精勤，因 在遠離獨住，心無放逸，修行精勤故，便得 光明而見色，彼見色光明尋復滅。 |
Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and vision of forms, but that vision of forms and [inner] light soon disappeared again. |
「阿那律 陀！我復作是念： |
Anuruddha, I further had this thought, |
『我心中有何患，令我失定 而滅眼，眼滅已，我本所得光明而見色，彼 見色光明尋復滅？』 |
“What affliction in my mind has caused my [samādhi] undistractible-lucidity to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律陀！我復作是念： |
Anuruddha, I further had this thought, |
『我 心中生若干想患，因此若干想患故，便失 定而滅眼，眼滅已，我本所得光明而見色， 彼見色光明尋復滅。』 |
“In my mind the affliction of perception of diversity arose. Because of this affliction of perception of diversity my [samādhi] undistractible-lucidity fell away and the [inner] eye ceased; and with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律陀！我今要當 作是念： |
Anuruddha, right then I necessarily had this thought, |
『我心中不生疑患，不生無念患，不 生身病想患，不生睡眠患，不生大精勤 患，不生太懈怠患，不生恐怖患，不生喜 悅患，不生自高心患，亦不生若干想患。』 |
“In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, the affliction of excessive energy shall not arise, the affliction of lack of energy shall not arise, the affliction of fear shall not arise, the affliction of elation shall not arise, the affliction of conceit shall not arise, and the affliction of perception of diversity also shall not arise!” |
阿 那律陀！我欲不起此患故，便在遠離獨住， 心無放逸，修行精勤，因在遠離獨住，心無 放逸，修行精勤故，便得光明而見色，彼見 色光明尋復滅。 |
Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and vision of forms; but that vision of forms and [inner] light soon disappeared again. |
「阿那律陀！我復作是念： |
Anuruddha, I further had this thought, |
『我心 中有何患，令我失定而滅眼，眼滅已，我本 所得光明而見色，彼見色光明尋復滅？』 |
“What affliction in my mind has caused my [samādhi] undistractible-lucidity to fall away and the [inner] eye to cease? With the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿 那律陀！我復作是念： |
Anuruddha, I further had this thought, |
『我心中生不觀色患， 因此不觀色患故，便失定而滅眼，眼滅已， 我本所得光明而見色，彼見色光明尋復 滅。』 |
“In my mind the affliction of not contemplating forms arose. Because of this affliction of not contemplating forms my [samādhi] undistractible-lucidity fell away and the [inner] eye ceased; with the ceasing of the [inner] eye, the [experience] of bright light and the vision of forms I had earlier attained, that vision of forms and [inner] light soon disappeared again.” |
阿那律陀！我今要當作是念： |
Anuruddha, right then I necessarily had this thought, |
『我心中 不生疑患，不生無念患，不生身病想患， 不生睡眠患，不生太精勤患，不生太懈怠 患，不生恐怖患，不生喜悅患，亦不生自 高心患，不生若干想患，亦不生不觀色患。』 |
“In my mind the affliction of doubt shall not arise, the affliction of inattention shall not arise, the affliction of bodily inertia [affecting] perception shall not arise, the affliction of sloth-and-torpor shall not arise, the affliction of excessive energy shall not arise, the affliction of lack of energy shall not arise, the affliction of fear shall not arise, the affliction of elation shall not arise, the affliction of conceit shall not arise, the affliction of perception of diversity shall not arise, and the affliction of not contemplating forms also shall not arise!” |
阿那律陀！我欲不起此患故，便在遠離獨 住，心無放逸，修行精勤，因在遠離獨住，心 無放逸，修行精勤故，便得光明而見色。 |
Anuruddha, because I aspired for the nonarising of this affliction, I went to stay in a remote and solitary place and practiced diligently with a mind free of indolence. Through practicing diligently with a mind free of indolence while staying in a remote and solitary place, I attained [inner] light and a vision of forms. |
阿 那律陀！若我心生疑患，彼得心清淨，無念、 身病想、睡眠、太精勤、太懈怠、恐怖、喜悅、高心、生 若干想、不觀色心患，彼得心清淨。」 |
Anuruddha, if the affliction of doubt arose in my mind, then I purified my mind of it; if the affliction of inattention, . . . of bodily inertia [affecting] perception, . . . of sloth-and-torpor, . . . of excessive energy, . . . of lack of energy, . . . of fear, . . . of elation, . . . of conceit, . . . of perception of diversity, . . . of not contemplating forms arose in my mind, then I purified my mind of it. |
「阿那律陀！ 我復作是念： |
Anuruddha, I further had this thought, |
『我當修學三定，修學有覺有 觀定，修學無覺少觀定，修學無覺無觀定。』 |
“I shall practice three [levels] of [samādhi] undistractible-lucidity: [I shall] practice [samādhi] undistractible-lucidity with [vitakka] directed-thought and [vicāra] evaluation; [I shall] practice [samādhi] undistractible-lucidity without [vitakka] directed-thought and only [vicāra] evaluation; [I shall] practice [samādhi] undistractible-lucidity without [vitakka] directed-thought and [vicāra] evaluation.” |
阿那律陀！我便修學三定， |
Then, Anuruddha, I practiced these three [levels] of [samādhi] undistractible-lucidity: |
修學有覺有觀 定， |
(1. with V&V💭) I practiced [samādhi] undistractible-lucidity with [vitakka] directed-thought and [vicāra] evaluation; |
修學無覺少觀定， |
(2. without vitakka, some vicara) I practiced [samādhi] undistractible-lucidity without [vitakka] directed-thought and only [vicāra] evaluation; |
修學無覺無觀定； |
(3. no V&V) and I practiced [samādhi] undistractible-lucidity without [vitakka] directed-thought and [vicāra] evaluation. |
若 我修學有覺有觀定者，心便順向無覺少 觀定，如是我必不失此智見。 |
If I practiced [samādhi] undistractible-lucidity with [vitakka] directed-thought and [vicāra] evaluation, then my mind inclined toward [samādhi] undistractible-lucidity without [vitakka] directed-thought and only [vicāra] evaluation. In this way I was sure not to lose that knowledge and vision. |
阿那律陀！如 是我知如是已，竟日、竟夜、竟日夜修學有 覺有觀定。 |
In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I practiced [samādhi] undistractible-lucidity with [vitakka] directed-thought and [vicāra] evaluation. |
阿那律陀！我爾時行此住止行，若 我修學有覺有觀定者，心便順向無覺無觀 定，如是我必不失此智見。 |
Anuruddha, at that time I undertook this practice of dwelling in tranquility. If I practiced [samādhi] undistractible-lucidity with [vitakka] directed-thought and [vicāra] evaluation, then my mind inclined toward [samādhi] undistractible-lucidity without [vitakka] directed-thought and [vicāra] evaluation. In this way I was sure not to lose that knowledge and vision. |
阿那律陀！如是 我知如是已，竟日、竟夜、竟日夜修學有覺有 觀定。 |
In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I practiced [samādhi] undistractible-lucidity with [vitakka] directed-thought and [vicāra] evaluation. |
阿那律陀！我爾時行此住止行。 |
Anuruddha, at that time I undertook this practice of dwelling in tranquility. |
| Anuruddha, if I practiced [samādhi] undistractible-lucidity without [vitakka] directed-thought and only [vicāra] evaluation, then my mind inclined toward [samādhi] undistractible-lucidity with [vitakka] directed-thought and [vicāra] evaluation. In this way I was sure not to lose that knowledge and vision. | |
「阿那律 陀！若我修學無覺少觀定者，心便順向有 覺有觀定，如是我必不失此智見。 |
In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I practiced [samādhi] undistractible-lucidity without [vitakka] directed-thought and only [vicāra] evaluation. |
阿那律 陀！如是我知如是已，竟日、竟夜、竟日夜修 學無覺少觀定。 |
Anuruddha, at that time I undertook this practice of dwelling in tranquility. |
阿那律陀！我爾時行此住止 行，若我修學無覺少觀定者，心便順向無 覺無觀定，如是我必不失此智見。 |
If I practiced [samādhi] undistractible-lucidity without [vitakka] directed-thought and only [vicāra] evaluation, then my mind inclined toward [samādhi] undistractible-lucidity without [vitakka] directed-thought and [vicāra] evaluation. In this way I was sure not to lose that knowledge and vision. |
阿那律 陀！如是我知如是已，竟日、竟夜、竟日夜修 學無覺少觀定。 |
In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I practiced [samādhi] undistractible-lucidity without [vitakka] directed-thought and only [vicāra] evaluation. Anuruddha, at that time I undertook this practice of dwelling in tranquility. |
阿那律陀！我爾時行此住止 行。 |
If I practiced [samādhi] undistractible-lucidity without [vitakka] directed-thought and [vicāra] evaluation, then my mind inclined toward [samādhi] undistractible-lucidity with [vitakka] directed-thought and [vicāra] evaluation. In this way I was sure not to lose that knowledge and vision. |
「阿那律陀！若我修學無覺無觀定者，心 便順向有覺有觀定，如是我必不失此智 見。 |
In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I practiced [samādhi] undistractible-lucidity without [vitakka] directed-thought and [vicāra] evaluation. |
阿那律陀！如是我知如是已，竟日、竟 夜、竟日夜修學無覺無觀定。 |
Anuruddha, at that time I undertook this practice of dwelling in tranquility. |
阿那律陀！我爾 時行此住止行，若我修學無覺無觀定者， 心便順向無覺少觀定，如是我不失此智 見。 |
If I practiced [samādhi] undistractible-lucidity without [vitakka] directed-thought and [vicāra] evaluation, then my mind inclined toward [samādhi] undistractible-lucidity without [vitakka] directed-thought and only [vicāra] evaluation. In this way I was sure not to lose that knowledge and vision. |
阿那律陀！如是我知如是已，竟日、竟夜、 竟日夜修學無覺無觀定。 |
In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I practiced [samādhi] undistractible-lucidity without [vitakka] directed-thought and [vicāra] evaluation. |
阿那律陀！我爾時 行此住止行。 |
Anuruddha, at that time I undertook this practice of dwelling in tranquility. |
「阿那律陀！有時我知光明而 不見色。 |
Anuruddha, at times I had knowledge of [inner] light but did not have a vision of forms. |
阿那律陀！我作是念： |
Anuruddha, I had this thought, |
『何因何緣知 光明而不見色？』 |
“For what reason, due to what cause, do I have knowledge of [inner] light but do not have a vision of forms?” |
阿那律陀！我復作是念： |
Anuruddha, I further had this thought, |
『若 我念光明相，不念色相者，爾時我知光明 而不見色。』 |
“If I am aware of the sign of [inner] light [but] am not aware of the sign of forms, then at that time I have knowledge of [inner] light but do not have a vision of forms.” |
阿那律陀！如是我知如是已，竟 日、竟夜、竟日夜知光明而不見色。 |
In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I had knowledge of [inner] light but did not have a vision of forms. |
阿那律 陀！我爾時行此住止行。 |
Anuruddha, at that time I undertook this practice of dwelling in tranquility. |
阿那律陀！有時我 見色而不知光明。 |
Anuruddha, at times I had a vision of forms but did not have knowledge of [inner] light. |
阿那律陀！我作是念： |
Anuruddha, I had this thought, |
『何 因何緣我見色而不知光明？』 |
“For what reason, due to what cause, do I have a vision of forms but do not have knowledge of [inner] light?” |
阿那律陀！我 復作是念： |
Anuruddha, I further had this thought, |
『若我念色相，不念光明相者，爾 時我知色而不知光明。』 |
“If I am aware of the sign of form, then I am not aware of the sign of [inner] light. At that time I have [a vision] of forms but do not have knowledge of [inner] light.” |
阿那律陀！如是我 知如是已，竟日、竟夜、竟日夜知色而不知 光明。 |
In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I had [a vision] of forms but did not have knowledge of [inner] light. |
阿那律陀！我爾時行此住止行。 |
Anuruddha, at that time I undertook this practice of dwelling in tranquility. |
「阿那 律陀！有時我少知光明，亦少見色。 |
Anuruddha, at times I had limited knowledge of [inner] light and limited vision of forms. |
阿那律 陀！我作是念： |
Anuruddha, I had the thought, |
『何因何緣我少知光明，亦少 見色？』 |
“For what reason, due to what cause, do I have limited knowledge of [inner] light and limited vision of forms?” |
阿那律陀！我復作是念： |
Anuruddha, I further had this thought, |
『若我少入定， 少入定故，少眼清淨，少眼清淨故，我少知光 明，亦少見色。』 |
“If I enter limited [samādhi] undistractible-lucidity, then because of having entered limited [samādhi] undistractible-lucidity the [inner] eye has limited purity. Because the [inner] eye has limited purity, I have limited knowledge of [inner] light and limited vision of forms.” |
阿那律陀！如是我知如是已， 竟日、竟夜、竟日夜少知光明，亦少見色。 |
In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I had limited knowledge of [inner] light and limited vision of forms. |
阿那 律陀！爾時我行此住止行。 |
Anuruddha, at that time I undertook this practice of dwelling in tranquility. |
阿那律陀！有時 我廣知光明，亦廣見色。 |
Anuruddha, at times I had vast knowledge of [inner] light and vast vision of forms. |
阿那律陀！我作是 念： |
Anuruddha, I had this thought, |
『何因何緣我廣知光明，亦廣見色？』 |
“For what reason, due to what cause, do I have vast knowledge of [inner] light and vast vision of forms?” |
阿那 律陀！我復作是念： |
Anuruddha, I further had this thought, |
『若我廣入定，廣入定故， 廣眼清淨，廣眼清淨故，我廣知光明，亦廣見 色。』 |
“If I enter vast [samādhi] undistractible-lucidity, then because of having entered vast [samādhi] undistractible-lucidity the [inner] eye has vast purity. Because the [inner] eye has vast purity, I have vast knowledge of [inner] light and vast vision of forms.” |
阿那律陀！如是我知如是已，竟日、竟夜、 竟日夜廣知光明，亦廣見色。 |
In this way, Anuruddha, having known it to be thus, for a whole day, for a whole night, for a whole day and night, I had vast knowledge of [inner] light and vast vision of forms. |
阿那律陀！爾 時我行此住止行。 |
Anuruddha, at that time I undertook this practice of dwelling in tranquility. |
「阿那律陀！若我心中生 疑患， |
Anuruddha, if the affliction of doubt arose in my mind, |
彼得心清淨，無念、身病想、睡眠、太精勤、 太懈怠、恐怖、喜悅、高心， |
then I purified my mind of it; if the affliction of inattention, . . . of bodily inertia [affecting] perception, . . . of sloth-and-torpor, . . . of excessive energy, . . . of lack of energy, . . . of fear, . . . of elation, . . . |
生若干想，不觀色心 患。 |
of conceit, . . . of perception of diversity, . . . of not contemplating forms arose in my mind, |
彼得心清淨， |
then I purified my mind of it. |
有覺有觀定修學極修學， |
When practicing [samādhi] undistractible-lucidity with [vitakka] directed-thought and [vicāra] evaluation, I practiced it fully. |
無覺少觀定修學極修學， |
When practicing [samādhi] undistractible-lucidity without [vitakka] directed-thought and only [vicāra] evaluation, I practiced it fully. |
無覺無觀定修學 極修學， |
When practicing [samādhi] undistractible-lucidity without [vitakka] directed-thought and [vicāra] evaluation, I practiced it fully. |
一向定修學極修學， |
When practicing exclusive [samādhi] undistractible-lucidity, I practiced it fully. |
雜定修學極修 學， |
When practicing diversified [samādhi] undistractible-lucidity, I practiced it fully. |
少定修學極修學， |
When practicing limited [samādhi] undistractible-lucidity, I practiced it fully. |
廣無量定修學極修學。 |
When practicing vast and immeasurable [samādhi] undistractible-lucidity, I practiced it fully. |
我生知見極明淨， |
I aroused knowledge and vision that were fully clear and pure, |
趣向定住， |
and I progressed toward established [samādhi] undistractible-lucidity. |
精勤修道品， |
Energetically cultivating the requisites of the path, I came to know as it really is: |
生已盡， |
“Birth has been ended, |
梵行已立， |
the holy life has been established, |
所作已辦， |
what had to be done has been done. |
不更受有， |
There will not be another |
知 如真。 |
experiencing of existence.” |
阿那律陀！爾時我行此住止行。」 |
Anuruddha, at that time I undertook this practice of dwelling in tranquility. |
佛 說如是。尊者阿那律陀、尊者難提、尊者金毘 羅聞佛所說，歡喜奉行。 |
Thus spoke the Buddha. Having heard what the Buddha said, Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila were delighted and received it respectfully. |
長壽王本起經第一竟 （九千二百一十八字） |
Longevity Wang Benqijing is the first to compete (9,218 characters) |
中阿含經卷第十七 （九千二百一十八字） （第二小土城 誦） |
The seventeenth volume of the Central Agama Sutra (nine thousand two hundred and eighteen characters) (recited by the second small Tucheng) |
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