4👑☸MA 77 娑雞帝三族姓子

Three Clansmen at Sāketa



	(derived from BDK 2020)
我聞如是：	Thus have I heard.


一時，佛遊娑雞帝，在青林中。	At one time the Buddha was dwelling at Sāketa, in Añjana Forest.


爾時，娑雞帝有三族姓子，尊者阿那律陀、尊者難提、尊者金毘羅，並皆年少新出家學，共來入此正法不久。	At that time in Sāketa there were three clansmen, Venerable Anuruddha, Venerable Nandiya, and Venerable Kimbila, who had just gone forth together at a young age to train, having recently come to enter this true Dharma together.
爾時，世尊問諸比丘：	Then the World-honored One asked the monks:
「此三族姓子並皆年少新出家學，共來入此正法不久，此三族姓子頗樂於此正法、律中行梵行耶？」	These three clansmen, who have just gone forth together at a young age to train, having recently come to enter this true Dharma together, do these three clansmen delight in practicing the holy life in this true Dharma and discipline?
時，諸比丘嘿然不答。	Then all of the monks kept silent and did not reply.


世尊復再三問諸比丘：	A second and a third time the World-honored One asked the monks:
「此三族姓子並皆年少新出家學，共來入此正法不久，此三族姓子頗樂於此正法、律中行梵行耶？」	These three clansmen, who have just gone forth together at a young age to train, having recently come to enter this true Dharma together, do these three clansmen delight in practicing the holy life in this true Dharma and discipline?
時，諸比丘亦復再三嘿然不答。	A second and a third time all of the monks again kept silent and did not reply.


於是，世尊自問三族姓子，告尊者阿那律陀：	Then the World-honored One himself asked the three clansmen, saying to Venerable Anuruddha:
「汝等三族姓子並皆年少新出家學，共來入此正法不久，阿那律陀！汝等頗樂此正法、律中行梵行耶？」	You three clansmen have just gone forth together at a young age to train, having recently come to enter this true Dharma together. Anuruddha, do you all delight in practicing the holy life in this true Dharma and discipline?


尊者阿那律陀白曰：	Venerable Anuruddha replied,
「世尊！如是。	“That is so, World-honored One.
我等樂此正法，修行梵行。」	We do delight in practicing the holy life in this true Dharma and discipline.”


世尊問曰：	The World-honored One said:
「阿那律陀！汝等小時年幼童子，清淨黑髮，身體盛壯，樂於遊戲，樂數澡浴，嚴愛其身，於後親親及其父母皆相愛戀，悲泣啼哭，不欲令汝出家學道。	Anuruddha, you are in your youth, you are young lads, with completely black hair and healthy bodies. You [could have] delighted in recreation, delighting in bathing frequently and adorning the body, being surrounded by relatives and parents who cherish you, who with weeping and tears did not wish you to go forth to train in the path.
汝等故能剃除鬚髮，著袈裟衣，至信、捨家、無家、學道，阿那律陀！汝等不畏王而行學道，亦不畏賊，不畏負債，不畏恐怖，不畏貧窮不得活故而行學道，但厭生、老、病、死、啼哭、憂苦，或復欲得大苦聚邊。	[Yet] you were able to shave off your hair and beards, don yellow robes, leave home out of faith, and go forth to practice the path. Anuruddha, you are not training in the path out of fear of kings, or fear of robbers, or fear of debts, or other fears, nor are you training in the path because you fear poverty and the inability to make a living. Is it not rather because you are weary of birth, old age, disease, death, sorrow and distress and wish to transcend this great mass of dukkha?
阿那律陀！汝等不以如是心故出家學道耶？」	Anuruddha, is it not out of such a state of mind that you have gone forth to train in the path?


答曰：	[Venerable Anuruddha] answered,
「如是。」	“That is so.”


「阿那律陀！若族姓子以如是心出家學道者，為知所由，得無量善法耶？」	[The Buddha said,] “Anuruddha, if a clansman goes forth to train in the path because of such a state of mind, does he know the way to attain countless wholesome states?”


尊者阿那律陀白世尊曰：	Venerable Anuruddha said to the World-honored One:
「世尊為法本，世尊為法主，法由世尊，唯願說之，我等聞已，得廣知義。」	The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-honored One. May he explain this and, having heard it, we will come to know the meaning fully.


佛便告曰：	The Buddha said,
「阿那律陀！汝等諦聽，善思念之，我當為汝分別其義。」	“Anuruddha, listen closely and pay proper attention. I shall analyze the meaning of this for you.”
阿那律陀等受教而聽。	Anuruddha and his companions listened to receive the teaching.

(this is first jhāna he’s referring to, not using STED formula)

(V&V💭, 4j🌕, 7sb☀️ )


世尊告曰：	The World-honored One said:
「阿那律陀！若為欲所覆、惡法所纏者，不得捨樂、無上止息，彼心生增伺、瞋恚、睡眠，心生不樂，身生頻伸，多食心憂；	Anuruddha, if one is overwhelmed by desires and is in the grip of evil states, then one does not attain the happiness of renunciation, the supreme peace of tranquility. Then one’s mind gives rise to covetousness, ill-will, and sloth-and-torpor, the mind gives rise to discontent, the body becomes lethargic, and one overeats and becomes depressed.
彼比丘便不能忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼，惡聲、捶杖亦不能忍，身遇諸疾極為苦痛，至命欲絕，諸不可樂，皆不堪耐。	Such a monk is unable to bear hunger and thirst, cold and heat, mosquitoes, gadflies, flies and fleas, and irritation by the wind or the sun. He is also unable to bear [receiving] evil speech or being beaten with sticks. [If] the body encounters all sorts of diseases, so painful that one wishes to end one’s life, or whatever [else] is undesirable—all of that he is unable to endure.
所以者何？	Why is that?

(note it doesn’t say it’s because he can’t attain a frozen stupor absorption where the body and mind separate)


以為欲所覆、惡法所纏，不得捨樂、無上止息故。	Because he is overwhelmed by sensual desire and is in the grip of evil states he does not attain the happiness of renunciation, the supreme peace of tranquility.
若有離欲，非為惡法之所纏者，必得捨樂及無上止息，彼心不生增伺、瞋恚、睡眠、心不生不樂，身不生頻伸，亦不多食，心不愁憂；	If he is secluded from sensual desire and not in the grip of evil states, he will certainly attain the happiness of renunciation, the supreme peace of tranquility. Then the mind will not give rise to covetousness, ill-will, and sloth-and-torpor. The mind will not give rise to discontent, the body will not become lethargic, and he will not overeat and become depressed.
彼比丘便能忍飢渴、寒熱、蚊虻、蠅蚤、風日所逼，惡聲、捶杖亦能忍之，身遇諸疾極為苦痛，至命欲絕，諸不可樂，皆能堪耐。	Such a monk is able to bear hunger and thirst, cold and heat, mosquitoes, gadflies, flies and fleas, and irritation by the wind or the sun. He is also able to bear [receiving] evil speech or being beaten with sticks. When the body encounters all sorts of diseases, so painful that one wishes to end one’s life, or whatever [else] is undesirable—all of that he is able to endure.
所以者何？	Why is that?
以非為欲所覆故，不為惡法之所纏故，又得捨樂、無上止息故。」	Because he is not overwhelmed by desires and not in the grip of evil states, he attains the happiness of renunciation, the supreme peace of tranquility.


世尊問曰：	The World-honored One asked,
「阿那律陀！如來以何義故？	“Anuruddha, why does the Tathāgata
或有所除，或有所用，或有所堪，或有所止，或有所吐耶？」	get rid of some, make use of some, endure some, stop some, and reject some?”62


阿那律陀白世尊曰：	Anuruddha said to the World-honored One:
「世尊為法本，世尊為法主，法由世尊，唯願說之，我等聞已，得廣知義。」	The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-honored One. May he explain this; having heard it, we will come to know the meaning fully.”


佛便告曰：	The Buddha said,
「阿那律陀！汝等諦聽，善思念之，我當為汝分別其義。」	“Anuruddha, listen closely and pay proper attention. I shall analyze the meaning of this for you.”
阿那律陀等受教而聽。	Anuruddha and his companions listened to receive the teaching.


世尊告曰：	The World-honored One said:
「阿那律陀！諸漏穢污為當來有本，煩熱苦報，生、老、病、死因，如來非不盡，非不知故，或有所除，或有所用，或有所堪，或有所止，或有所吐。	Anuruddha, it is not because the Tathāgata has not eradicated the taints and defilements that are the roots of future becoming, that result in affliction and suffering, that are the cause of birth, old age, disease, and death; and it is not because he does not have knowledge [of having attained liberation] that he gets rid of some, makes use of some, endures some, stops some, and rejects some.
阿那律陀！如來但因此身故，因六處故，因壽命故，或有所除，或有所用，或有所堪，或有所止，或有所吐。	Anuruddha, it is just because of this body, the six sense spheres, and the life faculty that the Tathāgata gets rid of some, makes use of some, endures some, stops some and rejects some.
阿那律陀！如來以此義故，或有所除，或有所用，或有所堪，或有所止，或有所吐。」	Anuruddha, this is the reason why the Tathāgata gets rid of some, makes use of some, endures some, stops some, and rejects some.63


世尊問曰：	The World-honored One asked:
「阿那律陀！如來以何義故，住無事處、山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐耶？」	Anuruddha, why does the Tathāgata stay in quiet places, beneath trees in mountain forests, delighting in dwelling on high crags, in peaceful places without noise, remote places free of evil, free of people, places conducive to sitting in meditation?64


尊者阿那律陀白世尊曰：	Venerable Anuruddha said to the World-honored One:
「世尊為法本，世尊為法主，法由世尊，唯願說之，我等聞已，得廣知義。」	The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-honored One. May he explain this; having heard it, we will come to know the meaning fully.”


佛便告曰：	The Buddha said,
「阿那律陀！汝等諦聽，善思念之，我當為汝分別其義。」	“Anuruddha, listen closely and pay proper attention. I shall analyze the meaning of this for you.”
阿那律陀等受教而聽。	Anuruddha and his companions listened to receive the teaching.


世尊告曰：	The World-honored One said:
「阿那律陀！如來非為未得欲得、未獲欲獲、未證欲證故，住無事處、山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐。	Anuruddha, it is not because the Tathāgata wishes to attain what he has not yet attained, wishes to gain what he has not yet gained, wishes to realize what he has not yet realized that he stays in quiet places, beneath trees in mountain forests, delighting in dwelling on high crags, in peaceful places without noise, remote places free of evil and free of people, places conducive to sitting in meditation.
阿那律陀！如來但以二義故，住無事處、山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐：	Anuruddha, for two reasons the Tathāgata stays in quiet places, beneath trees in mountain forests, delighting in dwelling on high crags, in peaceful places without noise, remote places free of evil and free of people, places conducive to sitting in meditation.
一者為自現法樂居故，二者為慈愍後生人故。	The first is for the sake of a happy abiding for himself here and now.
或有後生人效如來住無事處、山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐。	The second is because he has compassion for later generations, thinking “Perhaps later generations will follow the example of the Tathāgata and stay in quiet places, beneath trees in mountain forests, delighting in dwelling on high crags, in peaceful places without noise, remote places free of evil and free of people, places conducive to sitting in meditation.”
阿那律陀！如來以此義故，住無事處、山林樹下，樂居高巖，寂無音聲，遠離，無惡，無有人民，隨順燕坐。」	Anuruddha, for these reasons the Tathāgata stays in quiet places, beneath trees in mountain forests, delighting in dwelling on high crags, in peaceful places without noise, remote places free of evil and free of people, places conducive to sitting meditation.

(Buddha gives inspiring talks to provide Dhamma thoughts for pamojja, piti, sukha)


世尊問曰：	The World-honored One asked:
「阿那律陀！如來以何義故，弟子命終，記說某生某處、某生某處？」	Anuruddha, why does the Tathāgata declare of disciples who have died that “So-and-so has been reborn in a such-and-such a place” and “So-and-so has been reborn in such-and-such a place”?


尊者阿那律陀白世尊曰：	Venerable Anuruddha said to the World-honored One:
「世尊為法本，世尊為法主，法由世尊，唯願說之，我等聞已，得廣知義。」	The World-honored One is the source of the Dharma, the World-honored One is the master of the Dharma, the Dharma comes from the World-honored One. May he explain this; having heard it, we will come to know the meaning fully.




佛便告曰：	The Buddha said,
「阿那律陀！汝等諦聽，善思念之，我當為汝分別其義。」	“Anuruddha, listen closely and pay proper attention. I shall analyze the meaning of this for you.”
阿那律陀等受教而聽。	Anuruddha and his companions listened to receive the teaching.


世尊告曰：	The World-honored One said:
「阿那律陀！如來非為趣為人說，亦不欺誑人，亦不欲得人歡樂故，弟子命終，記說某生某處、某生某處。	Anuruddha, the Tathāgata does not say this in order to get people interested. It is not in order to deceive people, or out of a wish to make people happy, that he declares of disciples who have died that “So-and-so has been reborn in a such-and-such a place” and “So-and-so has been reborn in such-and-such a place.”
阿那律陀！如來但為清信族姓男、族姓女，極信極愛，極生喜悅，聞此正法、律已，或心願效如是如是，故弟子命終，記說某生某處、某生某處。	Anuruddha, the Tathāgata does this just so pure and faithful clansmen and clanswomen, who have great faith and great devotion, may develop great delight, and so that on hearing this true Dharma and discipline they might wish to follow these examples, just like that. It is for this reason that [the Tathāgata] declares of disciples who have died that “So-and-so has been reborn in a such-and-such a place” and “So-and-so has been reborn in such-and-such a place.”

(inspiring story of life and death of nun arahant … nun stream enterer…)


「阿那律陀！若比丘尼聞某比丘尼於某處命終，彼為佛所記，得究竟智，生已盡，梵行已立，所作已辦，不更受有，知如真。	Anuruddha, a nun may hear that the nun So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had attained final knowledge, knowing as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence.”
或自見彼比丘尼，或復從他數數聞之，彼比丘尼如是有信、如是持戒、如是博聞、如是惠施、如是智慧。	Either she may have herself seen that nun or she may have frequently heard from others, “That nun had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”
其人聞已，憶彼比丘尼有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。	Having heard that, this person recollects the faith of that nun, her adherence to the precepts, her broad learning, her kind generosity, and her wisdom. Having heard this true Dharma and discipline, that nun may aspire to follow this example, just like that.
阿那律陀！如是比丘尼必得差降安樂住止。	Anuruddha, in this way the nun will certainly attain some level of distinction and peacefully abide in it.


「阿那律陀！復次，比丘尼聞某比丘尼於某處命終，彼為佛所記，五下分結已盡，生於彼間而般涅槃，得不退法，不還此生。	Again, Anuruddha, a nun may hear that the nun So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eliminated the five lower fetters; that she will take birth in between [in the Pure Abodes] and [attain] nirvana there; and, having attained the condition of nonreturning, she will not come back to this world.
或自見彼比丘尼，或復從他數數聞之，彼比丘尼如是有信、如是持戒、如是博聞、如是惠施、如是智慧。	Either she may have herself seen that nun, or she may have frequently heard from others, “That nun had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”
其人聞已，憶彼比丘尼有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。	Having heard that, this person recollects the faith of that nun, her adherence to the precepts, her broad learning, her kind generosity, and her wisdom. Having heard this true Dharma and discipline, that nun may aspire to follow this example, just like that.
阿那律陀！如是比丘尼必得差降安樂住止。	Anuruddha, in this way the nun will certainly attain some level of distinction and peacefully abide in it.


「阿那律陀！復次，比丘尼聞某比丘尼於某處命終，彼為佛所記，三結已盡，婬怒癡薄，得一往來天上人間，一往來已而得苦際。	Again, Anuruddha, a nun may hear that the nun So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attenuated sensual passion, anger, and delusion; that she had attained once-returning among devas or human beings; and, after returning [just] once, she will attain the end of dukkha.
或自見彼比丘尼，或復從他數數聞之，彼比丘尼如是有信、如是持戒、如是博聞、如是惠施、如是智慧。	Either she may have herself seen that nun, or she may have frequently heard from others, “That nun had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”
其人聞已，憶彼比丘尼有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。	Having heard that, this person recollects the faith of that nun, her adherence to the precepts, her broad learning, her kind generosity, and her wisdom. Having heard this true Dharma and discipline, that nun may aspire to follow this example, just like that.
阿那律陀！如是比丘尼必得差降安樂住止。	Anuruddha, in this way the nun will certainly attain some level of distinction and peacefully abide in it.


「阿那律陀！復次，比丘尼聞某比丘尼於某處命終，彼為佛所記，三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間七往來已而得苦際。	Again, Anuruddha, a nun may hear that the nun So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attained stream-entry; that, without falling into evil states, she will certainly proceed toward full awakening; and, after experiencing at most seven [more] existences, being reborn seven times among deva s and human beings, she will attain the end of dukkha.
或自見彼比丘尼，或復從他數數聞之，彼比丘尼如是有信、如是持戒、如是博聞、如是惠施、如是智慧。	Either she may have herself seen that nun, or she may have frequently heard from others, “That nun had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”
其人聞已，憶彼比丘尼有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。	Having heard that, this person recollects the faith of that nun, her adherence to the precepts, her broad learning, her kind generosity, and her wisdom. Having heard this true Dharma and discipline, that nun may aspire to follow this example, just like that.
阿那律陀！如是比丘尼必得差降安樂住止。	Anuruddha, in this way the nun will certainly attain some level of distinction and peacefully abide in it.

(inspiring story of life and death of male lay disciple non-returner… stream enterer…)


「阿那律陀！若優婆塞聞某優婆塞於某村命終，彼為佛所記，五下分結已盡，生於彼間而般涅槃，得不退法，不還此世。	Anuruddha, a male lay disciple may hear that the male lay disciple So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eliminated the five lower fetters; that he will take birth in between [in the Pure Abodes] and [attain] nirvana there; and, having attained the condition of nonreturning, he will not come back to this world.
或自見彼優婆塞，或復從他數數聞之，彼優婆塞如是有信、如是持戒、如是博聞、如是惠施、如是智慧。	Either he may have himself seen that male lay disciple, or he may have frequently heard from others, “That male lay disciple had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”
其人聞已，憶彼優婆塞有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。	Having heard that, this person recollects the faith of that male lay disciple, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that male lay disciple may aspire to follow this example, just like that.
阿那律陀！如是優婆塞必得差降安樂住止。	Anuruddha, in this way the male lay disciple will certainly attain some level of distinction and peacefully abide in it.


「阿那律陀！復次，優婆塞聞某優婆塞於某村命終，彼為佛所記，三結已盡，婬怒癡薄，得一往來天上人間，一往來已而得苦際。	Again, Anuruddha, a male lay disciple may hear that the male lay disciple So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attenuated sensual passion, anger, and delusion; that he had attained once-returning among deva s or human beings; and, after returning [just] once, he will attain the end of dukkha.
或自見彼優婆塞，或復從他數數聞之，彼優婆塞如是有信、如是持戒、如是博聞、如是惠施、如是智慧。	Either he may have himself seen that male lay disciple, or he may have frequently heard from others, “That male lay disciple had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”
其人聞已，憶彼優婆塞有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。	Having heard that, this person recollects the faith of that male lay disciple, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that male lay disciple may aspire to follow this example, just like that.
阿那律陀！如是彼優婆塞必得差降安樂住止。	Anuruddha, in this way the male lay disciple will certainly attain some level of distinction and peacefully abide in it.


「阿那律陀！復次，優婆塞聞某優婆塞於某村命終，彼為佛所記，三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間七往來已而得苦際。	Again, Anuruddha, a male lay disciple may hear that the male lay disciple So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attained stream-entry; that, without falling into evil states, he will certainly proceed toward full awakening; and, after experiencing at most seven [more] existences, being reborn seven times among deva s and human beings, he will attain the end of dukkha.
或自見彼優婆塞，或復從他數數聞之，彼優婆塞如是有信、如是持戒、如是博聞、如是惠施、如是智慧。	Either he may have himself seen that male lay disciple, or he may have frequently heard from others, “That male lay disciple had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”
其人聞已，憶彼優婆塞有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。	Having heard that, this person recollects the faith of that male lay disciple, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that male lay disciple may aspire to follow this example, just like that.
阿那律陀！如是優婆塞必得差降安樂住止。	Anuruddha, in this way the male lay disciple will certainly attain some level of distinction and peacefully abide in it.

(inspiring story of life and death of female lay disciple non-returner… stream enterer…)


「阿那律陀！若優婆私聞某優婆私於某村命終，彼為佛所記，五下分結已盡，生於彼間而般涅槃，得不退法，不還此世。	Anuruddha, a female lay disciple may hear that the female lay disciple So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eliminated the five lower fetters; that she will take birth in between [in the Pure Abodes] and [attain] nirvana there; and, having attained the condition of nonreturning, she will not come back to this world.
或自見彼優婆私，或復從他數數聞之，彼優婆私如是有信、如是持戒、如是博聞、如是惠施、如是智慧。	Either she may have herself seen that female lay disciple, or she may have frequently heard from others, “That female lay disciple had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”
其人聞已，憶彼優婆私有信、持戒、博聞、慧施、智慧，聞此正法、律已，或心願效如是如是。	Having heard that, this person recollects the faith of that female lay disciple, her adherence to the precepts, her broad learning, her kind generosity, and her wisdom. Having heard this true Dharma and discipline, that female lay disciple may aspire to follow this example, just like that.
阿那律陀！如是優婆私必得差降安樂住止。	Anuruddha, in this way the female lay disciple will certainly attain some level of distinction and peacefully abide in it.


「阿那律陀！復次，優婆私聞某優婆私於某村命終，彼為佛所記，三結已盡，婬怒癡薄，得一往來天上人間，一往來已而得苦際。	Again, Anuruddha, a female lay disciple may hear that the female lay disciple So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attenuated sensual passion, anger, and delusion; that she had attained once-returning among deva s or human beings; and, after returning [just] once, she will attain the end of dukkha.
或自見彼優婆私，或復從他數數聞之，彼優婆私如是有信、如是持戒、如是博聞、如是惠施、如是智慧。	Either she may have herself seen that female lay disciple, or she may have frequently heard from others, “That female lay disciple had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”
其人聞已，憶彼優婆私有信、持戒、博聞、慧施、智慧，聞此正法、律已，或心願效如是如是。	Having heard that, this person recollects the faith of that female lay disciple, her adherence to the precepts, her broad learning, her kind generosity, and her wisdom. Having heard this true Dharma and discipline, that female lay disciple may aspire to follow this example, just like that.
阿那律陀！如是優婆私必得差降安樂住止。	Anuruddha, in this way the female lay disciple will certainly attain some level of distinction and peacefully abide in it.


「阿那律陀！復次，優婆私聞某優婆私於某村命終，彼為佛所記，三結已盡，得須陀洹，不墮惡趣，定趣正覺，極受七有，天上人間七往來已而得苦際。	Again, Anuruddha, a female lay disciple may hear that the female lay disciple So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attained stream-entry; that, without falling into evil states, she will certainly proceed toward full awakening; and, after experiencing at most seven [more] existences, being reborn seven times among deva s and human beings, she will attain the end of dukkha.
或自見彼優婆私，或復從他數數聞之，彼優婆私如是有信、如是持戒、如是博聞、如是惠施、如是智慧。	Either she may have herself seen that female lay disciple, or she may have frequently heard from others, “That female lay disciple had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”
其人聞已，憶彼優婆私有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。	Having heard that, this person recollects the faith of that female lay disciple, her adherence to the precepts, her broad learning, her kind generosity, and her wisdom. Having heard this true Dharma and discipline, that female lay disciple may aspire to follow this example, just like that.
阿那律陀！如是優婆私必得差降安樂住止。	Anuruddha, in this way the female lay disciple will certainly attain some level of distinction and peacefully abide in it.


若比丘聞某尊者於某處命終，彼為佛所記，得究竟智，生已盡，梵行已立，所作已辦，不更受有，知如真。	A monk may hear that Venerable So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had attained final knowledge, knowing as it really is: “Birth has been ended, the holy life has been established, what had to be done has been done, there will not be another experiencing of existence.”
或自見彼尊者，或復從他數數聞之，彼尊者如是有信、如是持戒、如是博聞、如是惠施、如是智慧。	Either he may have himself seen that venerable one, or he may have frequently heard from others, “That venerable one had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”


其人聞已，憶彼尊者有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。	Having heard that, this person recollects the faith of that venerable one, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that monk may aspire to follow this example, just like that.
阿那律陀！如是比丘必得差降安樂住止。	Anuruddha, in this way the monk will certainly attain some level of distinction and peacefully abide in it.


「阿那律陀！復次，比丘聞某尊者於某處命終，彼為佛所記，五下分結已盡，生於彼間而般涅槃，得不退法，不還此世。	Again, Anuruddha, a monk may hear that Venerable So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eliminated the five lower fetters, that he will take birth in between [in the Pure Abodes] and [attain] nirvana there, and, having attained the condition of nonreturning, he will not come back to this world.
或自見彼尊者，或復從他數數聞之，彼尊者如是有信、如是持戒、如是博聞、如是慧施、如是智慧。	Either he may have himself seen that venerable one or he may have frequently heard from others, “That venerable one had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”


其人聞已，憶彼尊者有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。	Having heard that, this person recollects the faith of that venerable one, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that monk may aspire to follow this example, just like that.
阿那律陀！如是比丘必得差降安樂住止。	Anuruddha, in this way the monk will certainly attain some level of distinction and peacefully abide in it.


「阿那律陀！復次，比丘聞某尊者於某處命終，彼為佛所記，三結已盡，婬怒癡薄，得一往來天上人間，一往來已而得苦際。	Again, Anuruddha, a monk may hear that Venerable So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attenuated sensual passion, anger, and delusion; that he had attained once-returning among devas or human beings; and, after returning [just] once, he will attain the end of dukkha.
或自見彼尊者，或復從他數數聞之，彼尊者如是有信、如是持戒、如是博聞、如是惠施、如是智慧。	Either he may have himself seen that venerable one, or he may have frequently heard from others, “That venerable one had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”
其人聞已，憶彼尊者有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。	Having heard that, this person recollects the faith of that venerable one, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that monk may aspire to follow this example, just like that.
阿那律陀！如是比丘必得差降安樂住止。	Anuruddha, in this way the monk will certainly attain some level of distinction and peacefully abide in it.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

MA 77 娑雞帝三族姓子

MA 77 娑雞帝三族姓子

Three Clansmen at Sāketa

(this is first jhāna he’s referring to, not using STED formula)

(note it doesn’t say it’s because he can’t attain a frozen stupor absorption where the body and mind separate)

(Buddha gives inspiring talks to provide Dhamma thoughts for pamojja, piti, sukha)

(inspiring story of life and death of monk arahant)

(This is the 7sb awakening factor sequence, and phasu-vihara is code phrase for 4 jhanas)

(inspiring story of life and death of monk nonreturner)

(This is the 7sb awakening factor sequence, and phasu-vihara is code phrase for 4 jhanas)

(inspiring story of life and death of monk one returner...)

(inspiring story of life and death of monk stream enterer…)

(inspiring story of life and death of nun arahant … nun stream enterer…)

(inspiring story of life and death of male lay disciple non-returner… stream enterer…)

(inspiring story of life and death of female lay disciple non-returner… stream enterer…)

(conclusion: inspiring stories are vitakka fuel for the fire of first jhana and 7sb)

☸ Lucid 24.org 🐘🐾‍


「阿那律陀！復次，比丘聞某尊者於某處命終，彼為佛所記，三結已盡，得須陀洹，不墮惡法，定趣正覺，極受七有，天上人間七往來已而得苦際。	Again, Anuruddha, a monk may hear that Venerable So-and-so has died at such-and-such a place and that the Buddha declared that [the deceased] had eradicated the three fetters and attained stream-entry; that, without falling into evil states, he will certainly proceed toward full awakening; and, after experiencing at most seven [more] existences, being reborn seven times among deva s and human beings, he will attain the end of dukkha.
或自見彼尊者，或復從他數數聞之，彼尊者如是有信、如是持戒、如是博聞、如是惠施、如是智慧。	Either he may have himself seen that venerable one, or he may have frequently heard from others, “That venerable one had faith thus, adhered to the precepts thus, had broad learning thus, practiced kind generosity thus, had wisdom thus.”
其人聞已，憶彼尊者有信、持戒、博聞、惠施、智慧，聞此正法、律已，或心願效如是如是。	Having heard that, this person recollects the faith of that venerable one, his adherence to the precepts, his broad learning, his kind generosity, and his wisdom. Having heard this true Dharma and discipline, that monk may aspire to follow this example, just like that.
阿那律陀！如是比丘必得差降安樂住止。	Anuruddha, in this way the monk will certainly attain some level of distinction and peacefully abide in it.


「阿那律陀！如來以此義故，弟子命終，記說某生某處、某生某處。」	Anuruddha, for this reason the Tathāgata declares of disciples who have died that some are reborn in such-and-such a place, and some [others] are reborn in such-and-such a place.


佛說如是。	Thus spoke the Buddha.
尊者阿那律陀及諸比丘，聞佛所說，歡喜奉行。	Having heard what the Buddha said, Venerable Anuruddha and the monks were delighted and received it respectfully.


娑雞帝三族姓子經第六竟（三千四百六字）	The sixth surname of Emperor Suoji's three tribes (3,460 characters)

中阿含經卷第十八（萬一百二十七字）（第二小土城誦）	The eighteenth volume of the Central Ahamama Sutra (One hundred and twenty-seven characters) (The second small Tucheng recitation)