4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → Āgama → SA‍ → SA 101-200 🔝

SA 101-200

SA 101-200

SA 101-200




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 101 (One One) The World SA 101 （一〇一）人間


SA 101 （一〇一）人間	SA 101 (One One) The World
如是我聞：	If I smell:


一時，佛在拘薩羅人間遊行，有從迦帝聚落、墮鳩羅聚落二村中間，一樹下坐，入晝正受。	For a while, the Buddha was wandering among the people of Kusala, from the middle of the two villages of the Kadi settlement and the fallen Jura settlement, sitting under a tree, and receiving it in the daytime.


時，有豆磨種姓婆羅門隨彼道行，尋佛後來，見佛脚跡千輻輪相，印文顯現，齊輻圓輞，眾好滿足。	At that time, there was a Brahmin of the Doumo caste who followed that path. After looking for the Buddha, I saw the Buddha's footsteps and the thousand-spoke wheel, the seal appeared, and the round rim was spoken, so everyone was satisfied.
見已，作是念：	Seeing, doing and thinking:
「我未曾見人間有如是足跡，今當隨跡以求其人。」	I have never seen such footprints in the world, but now I should follow the trails for others.
即尋脚跡至於佛所，來見世尊坐一樹下，入晝正受，嚴容絕世，諸根澄靜，其心寂定，第一調伏，正觀成就，光相巍巍，猶若金山。	That is to find the footsteps of the Buddha, come to see the Blessed One sitting under a tree, entering the day and receiving, stern and unparalleled, the roots are quiet, his heart is still and settled, the first adjustment, the right view of achievement, the light is towering, like a golden mountain.
見已，白言：	Seeing it, plain words:
「為是天耶？」	Why is it?


佛告婆羅門：	Buddha told Brahmin:
「我非天也。」	I'm not heaven.


「為龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等？」	For the dragon, Yasha, Ganrapa, Asura, Garuda, Kinara, Mahuluga, human, non-human, etc.?


佛告婆羅門：	Buddha told Brahmin:
「我非龍乃至人、非人也。」	I am not a dragon or even a human, nor a human.


婆羅門白佛：	Brahman White Buddha:
「若言非天、非龍，乃至非人、非非人，為是何等？」	If you say it is not heaven, or dragon, or even non-human, non-human, what is it?


爾時，世尊說偈答言：	At that time, the Blessed One said:


「天龍乾闥婆，緊那羅夜叉，	"Tianlong Gannapo, Kinnarayasha,
無善阿修羅，諸摩睺羅伽，	Wushan Asura, Zhumashulujia,
人與非人等，悉由煩惱生，	Humans and non-humans, etc., all born of troubles,
如是煩惱漏，一切我已捨，	If the troubles leak, I have given up everything,
已破已磨滅，如芬陀利生，	It has been broken and worn out, like Fentori born,
雖生於水中，而未曾著水，	Although born in water, but never caught water,
我雖生世間，不為世間著，	Although I was born in the world, I am not for the world,
歷劫常選擇，純苦無暫樂，	Choosing often during the tribulation, pure suffering without temporary happiness,
一切有為行，悉皆生滅故，	Everything is done, everything comes and goes,
離垢不傾動，已拔諸劍刺，	Liquor does not move, has drawn all swords,
究竟生死除，故名為佛陀。」	After all life and death, it is called Buddha. "


佛說此經已，豆摩種婆羅門聞佛所說，歡喜隨喜，從路而去。	The Buddha said that this was done, and the Brahman of the Doumo species heard what the Buddha said, rejoicing and rejoicing, and went on the road.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 102 (102) Chandra SA 102 （一〇二）旃陀羅


SA 102 （一〇二）旃陀羅	SA 102 (102) Chandra
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the bamboo garden in the city of Kalanto.


爾時，世尊晨朝著衣持鉢，入王舍城乞食。	At that time, the World Zun Chen moved to the Wangshe City to beg for food.
次第乞食，至婆羅豆婆遮婆羅門舍。	Begging for food for the second time, to the Brahman House.


時，婆羅門手執木杓，盛諸飲食，供養火具，住於門邊，遙見佛來。	At that time, the Brahman held a wooden scoop, served food and drink, provided fire equipment, lived by the door, and saw the Buddha coming in the distance.
見已，白佛作是言：	Seeing it, the White Buddha said:
「住！住！領群特！慎勿近我門！」	"Live! Live! Lead the group! Be careful not to come near my door!"

佛告婆羅門：	Buddha told Brahmin:
「汝知領群特、領群特法耶？」	Do you know the leader, the leader, Tfaye?


婆羅門言：	Brahman language:
「我不知領群特，亦不知領群特法，沙門瞿曇知領群特及領群特法不？」	I don't know what the leader is, and I don't know what the leader is. Shamen Qutan knows the leader and the special method?


佛言：	Buddhist words:
「我善知是領群特及領群特法。」	I know very well that the leader is special and the leader is special.


是時，婆羅門即放事火具，疾敷床座，請佛令坐，白言：	At that time, the Brahman would set off fire equipment, lay down on the bed, ask the Buddha to sit down, and say:
「瞿曇！為我說領群特及領群特法。」	Qu Tan! Tell me about the leader and the leader.


佛即就座為說偈言：	The Buddha was seated to give a verse:


「瞋恚心懷恨，隱覆諸過惡，	"Having hatred in a hatred heart, conceal all evils,
犯戒起惡見，虛偽不真實，	To commit evil opinions, hypocrisy and untrue,
如是等士夫，當知領群特。	If you are waiting for scholars, you should know the leaders.

憋暴貪悋惜，惡欲慳諂偽，	Hold back violence, greed, slovenly, evil desires and flattery,
無慚無愧心，當知領群特。	There is no shame and no shame, and you should know the leader.

一生二生者，一切皆殺害，	One life two lives, everything is killed,
無有慈愍心，是為領群特。	There is no kindness, it is for the leader.

若殺縛椎打，聚落及城邑，	If you kill Shiizaida, settlements and cities,
無道以切責，當知領群特。	There is no way to blame, you should know the leader.

住止及行路，為眾之導首，	Stop and walk, be the leader of the crowd,
苦切諸群下，恐怛相迫愶，	Hard to cut the group, fear and panic,
取利以供己，當知領群特。	To take profit to provide for yourself, you should know the leader.

聚落及空地，有主無主物，	Settlements and vacant land, have an owner but no object,
掠護為己有，當知領群特。	Looting is your own, you should know the special characteristics of the leader.

自棄薄其妻，又不入婬舍，	Abandoning oneself and betraying his wife
侵陵他所愛，當知領群特。	Invade the mausoleum that he loves, you should know the leader.

內外諸親屬，同心善知識，	The relatives inside and outside, with one heart and good knowledge,
侵掠彼所受，當知領群特。	If you invade him, you should know what the leader is.

妄語欺誑人，詐取無證財，	Lies to deceive people, defraud undocumented money,
他索而不還，當知領群特。	He asks for it but does not pay it back.

為己亦為他，舉責及財與，	For self and for him, to take responsibility and money,
或復順他語，妄語為他證，	Or revert to other words, lie to prove to others,
如是妄語者，當知領群特。	If you are a liar, you should know what the leader is.

作惡不善業，無有人知者，	Do evil and bad karma, no one knows,
隱諱覆藏惡，當知領群特。	If you hide the evil, you should know the leader.

若人問其義，而答以非義，	If a person asks what is right, and answers non-righteousness,
顛倒欺誑人，當知領群特。	To deceive people upside down, know the leader.

實空無所有，而輕毀智者，	Really nothing, and lightly destroy the wise,
愚癡為利故，當知領群特。	Foolishness is good for good, you should know the leader.

高慢自稱舉，毀壞於他人，	High and slow professing, destroying others,
是極卑鄙慢，當知領群特。	It is extremely despicable and slow, you should know the leader.

自造諸過惡，移過誣他人，	Make up your own evils, move away from slandering others,
妄語謗清白，當知領群特。	If you slander your innocence, you should know the leader.

前受他利養，他人來詣己，	Before being supported by others, others will confess to themselves,
無有敬報心，當知領群特。	If you don’t have the heart to report, you should know the leader.

沙門婆羅門，如法來乞求，	Sammon Brahmin, beg according to the law,
呵責而不與，當知領群特。	Responsible but not with you, you should know the leader.

若父母年老，少壯氣已謝，	If the parents are old and the young and strong are grateful,
不勤加奉養，當知領群特。	If you don’t work hard, you should know the leader.

父母諸尊長，兄弟親眷屬，	Parents and elders, brothers and relatives,
實非阿羅漢，自顯羅漢德，	It’s not an Arahant, it’s an Arhat,
世間之大賊，當知領群特。	The big thief in the world should know the special characteristics of the leader.

初上種姓生，習婆羅門典，	New caste students, learn Brahman scriptures,
而於其中間，習行諸惡業，	And in the middle, practice all bad karma,
不以勝生故，障呵責惡道，	Don't overcome the death, and blame the evil way,
現法受呵責，後世墮惡道，	The present law is blamed, and later generations fall into the evil way,
生旃陀羅家，世稱須陀夷，	Sheng Chandala family, known as Sutoyi in the world,
名聞遍天下，旃陀羅所無，	Famous all over the world, nothing in Chandra,
婆羅門剎利，大姓所供養，	Brahman Shari, supported by the common surname,
乘於淨天道，平等正直住，	Ride on the pure path, live with equality and integrity,
不以生處障，令不生梵天，	Don’t deal with obstacles by being born,
現法善名譽，後世生善趣，	Present Dharma with good reputation, later generations will be good and interesting,
二生汝當知，如我所顯示，	You know the second life, as I showed,
不以所生故，名為領群特。	Not because of his birth, he is called the leader group special.

不以所生故，名為婆羅門，	Not named as Brahman because of his birth,
業為領群特，業為婆羅門。」	Karma is the leader of the group, Karma is Brahmin. "


婆羅門白佛言：	Brahman White Buddha said:


「如是大精進，如是大牟尼，	"If it is great diligence, if it is Da Muni,
不以所生故，名為領群特。	Not because of his birth, he is called the leader group special.

不以所生故，名為婆羅門，	Not named as Brahman because of his birth,
業故領群特，業故婆羅門。」	Karma is the leader of the group, Karma is the Brahmin. "


時，事火婆羅豆婆遮婆羅門轉得信心，以滿鉢好食奉上世尊。	At that time, the fire brahma doupocha brahmin turned his faith, and served the world deity with a bowl of good food.
世尊不受，以說偈得故，偈如上說。	The Blessed One does not accept it by saying the verse, and the verse is as above.


時，事火婆羅豆婆遮婆羅門見食瑞應已，增其信心，白佛言：	At that time, the fire brahman beanpocha brahmin saw Shirui respond and increased his confidence, the white Buddha said:
「世尊！我今可得為正法、律出家、受具足不？」	Holy Lord! Can I become a Dhamma, a monk, and be fulfilled?


佛告婆羅門：	Buddha told Brahmin:
「汝今可得於正法、律出家、受具足戒。」	Today you can obtain the righteous law, become a monk, and receive full precepts.
即得出家，獨靜思惟，如前說，乃至得阿羅漢，心善解脫。	That is to say, leave home, think alone, as said before, and even get an Arahant, be kind and free.


時，婆羅豆婆遮婆羅門得阿羅漢，心善解脫，自覺喜樂，即說偈言：	At that time, the Brahman Beanpocha Brahman got an Arahant, the heart is kind and free, and he is consciously joyful, that is to say:


「非道求清淨，供養祠祀火，	"I don’t want to be pure, I don’t care for the ancestral fire,
不識清淨道，猶如生盲者。	Not knowing the pure way is like a person who is born blind.

今已得安樂，出家受具足，	Now I am at ease, I am a monk,
逮得於三明，佛所教已作。	Caught in Sanming, what the Buddha taught has been done.

先婆羅門難，今為婆羅門，	First Brahman was difficult, now Brahman,
沐浴離塵垢，度諸天彼岸。」	Bathe away from the dust, and save the heavens. "


雜阿含經卷第四	Miscellaneous Book 4

此經此卷，國、宋二本文義全同，皆有十九經，總二十五紙。	This sutra and this volume have the same meaning in both the Guo and Song dynasties. There are 19 sutras and a total of 25 papers.
丹本有十五經，若依宋藏式寫之，可成二十七紙。	There are fifteen scriptures in the Dan. If written in the Tibetan style of Song Dynasty, it can be made into twenty-seven papers.
又其文義與國、宋二本全別，未知去取。	Moreover, its literary meaning is completely different from the two editions of Guo and Song, so it is unknown to get it.
今撿國、宋本經，則下流函中，此經第四十二卷耳。	This sutra is the 42nd volume in the obscure letter.
宋藏錯將彼卷重刊于此，為初四卷，國亦仍之者，錯也！故令去彼，取此丹本經焉。	Song Zang mistakenly republished that volume here. It is the fourth volume of the junior high school, and the country is still the same, wrong! Therefore, the order is to go to the other side and take this Dan Ben Sutra.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 103 (Thirty-three) Sammo SA 103 （一〇三）差摩


SA 103 （一〇三）差摩	SA 103 (Thirty-three) Sammo
雜阿含經卷第五	Miscellaneous Book 5
宋天竺三藏求那跋陀羅譯	Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞：	If I smell:


一時，有眾多上座比丘住拘舍彌國瞿師羅園。	For a while, there were many Theravada Bhikkhus living in the Qu Shi Luo Garden of Kushe Miguo.


時，有差摩比丘住拘舍彌國跋陀梨園，身得重病。	At that time, Chamo Picchu stayed in the Pear Garden of Kushe Miguo and became seriously ill.


時，有陀娑比丘為瞻病者。	At that time, there was Tusabhi Bhikkhu as a conscientious person.
時，陀娑比丘詣諸上座比丘，禮諸上座比丘足，於一面住。	At that time, Tusuo Bhikkhu called the Theravada Bhikkhus and paid homage to the Theravada Bhikkhus to live at one side.


諸上座比丘告陀娑比丘言：	The Lord Bhikkhus told the Tussa Bhikkhu:
「汝往詣差摩比丘所，語言：	"You go to Chamo Bhikkhu, language:
『諸上座問汝，身小差安隱，苦患不增劇耶？』	"Everybody asks you, if you're a small mess, don't the suffering increase?" 』
」	!!br0ken!!

時，陀娑比丘受諸上座比丘教，至差摩比丘所，語差摩比丘言：	At that time, Tossa Bhikkhu was taught by the Theravada Bhikkhus, and at the time of Chamo Bhikkhu, he spoke the words of Mopi:
「諸上座比丘問訊汝，苦患漸差不？	"All the Lord monks ask you, will the sufferings get worse?
眾苦不至增耶？」	Does the suffering increase? "


差摩比丘語陀娑比丘言：	Poor Mobhikkhu Tusabhi:
「我病不差，不安隱身，諸苦轉增無救。	"I am not badly ill, I am insecure and invisible.
譬如多力士夫，取羸劣人，以繩繼頭，兩手急絞，極大苦痛，我今苦痛有過於彼。	For example, Duoli Shifu, take the inferior, take the rope to the head, twist his hands in a hurry, and suffer great pain. I have more pain today than that.
譬如屠牛，以利刀生割其腹，取其內藏，其牛腹痛當何可堪！我今腹痛甚於彼牛。	For example, if a cow is slaughtered, its belly is cut with a sharp knife, and the inside is taken. How can its belly hurt? My abdomen hurts more than this cow.
如二力士捉一劣夫，懸著火上，燒其兩足，我今兩足熱過於彼。」	Like two great men catching a bad husband, hanging on the fire, burning his feet, my two feet are hotter than the other. "


時，陀娑比丘還至諸上座所，以差摩比丘所說病狀，具白諸上座。	At that time, Dhasa Bhikkhu went to the theravadas, with the symptoms mentioned by Chamo Bhikkhu, with white theravadas.


時，諸上座還遣陀娑比丘至差摩比丘所，語差摩比丘言：	At that time, all the Lords also sent Thassos Bhikkhu to Chamo Bhikkhu, and said:
「世尊所說，有五受陰。	"The Lord said, there are five yin.
何等為五？	What is five?
色受陰，受、想、行、識受陰，汝差摩能少觀察此五受陰非我、非我所耶？」	For physical and yin-receiving, feeling, thinking, behavior, consciousness and yin-reception, can you less observe that these five yin-receptions are neither self nor self? "


時，陀娑比丘受諸上座比丘教已，往語差摩比丘言：	At that time, Tussah Bhikkhu was taught by the Theravada Bhikkhus, and the words of Mobhikkhu have been different from the past:
「諸上座語汝，世尊說五受陰，汝少能觀察非我、非我所耶？」	All the above-mentioned words, the Lord said that the five yin receptions, how can you observe the non-self and the non-self?


差摩比丘語陀娑言：	Poor Tusuo language in Mobicchu:
「我於彼五受陰能觀察非我、非我所。」	I observe the non-self and the non-self in the fifth receiving Yin energy.


陀娑比丘還白諸上座：	The Tusuo Bhikkhu is still white for all the upper seats:
「差摩比丘言：	"Chapter Mobi said:
『我於五受陰能觀察非我、非我所。』	"I can observe the non-self and non-self in the five sinks. 』
」	!!br0ken!!

諸上座比丘復遣陀娑比丘語差摩比丘言：	The Theravada Bhikkhus re-sent the Dhasa Bhikkhu language to Chamo Bhikkhu:
「汝能於五受陰觀察非我、非我所，如漏盡阿羅漢耶？」	Can you observe the non-self and non-self in the five yin receptions, as if you have missed the arahant?


時，陀娑比丘受諸上座比丘教，往詣差摩比丘所，語差摩言：	At that time, Tusuo Bhikkhu was taught by the Lord Bhikkhus, and went to Chamo Bhikkhu to speak in words:
「比丘能如是觀五受陰者，如漏盡阿羅漢耶？」	Can the monk observe the five yin recipients in this way, as if all the arhats are lost?


差摩比丘語陀娑比丘言：	In Chamo Bhikkhu language, Tusuo Bhikkhu language:
「我觀五受陰非我、非我所，非漏盡阿羅漢也。」	I think that the five yin receptions are not me, not my place, and not all the arhats.


時，陀娑比丘還至諸上座所，白諸上座：	At that time, Dhasa Bhikkhu returned to the theravada, the white theravada:
「差摩比丘言：	"Chamo Picchu said:
『我觀五受陰非我、非我所，而非漏盡阿羅漢也。』	"I think that the five Yin Yin is not me, not me, and not all the arhats. 』
」	!!br0ken!!

時，諸上座語陀娑比丘：	At that time, the Theravada said to Tusuo Bhikkhu:
「汝復還語差摩比丘：	"Rufu also said, Chamo Picchu:
『汝言：	"Ruyan:
「我觀五受陰非我、非我所，而非漏盡阿羅漢。」	I think that the five yin receptions are neither self nor self, instead of omitting arhats.
前後相違。』	Contradictory. 』
」	!!br0ken!!

陀娑比丘受諸上座比丘教，往語差摩比丘：	Tussuo Bhikkhus were taught by the Theravada Bhikkhus, and they said they sent Mo Picchus:
「汝言：	"Ruyan:
『我觀五受陰非我、非我所，而非漏盡阿羅漢。』	"I think that the five Yin Yin is not me, not me, rather than omitting the Arahant. 』
前後相違。」	Contradictory. "


差摩比丘語陀娑比丘言：	In Chamo Bhikkhu language, Tusuo Bhikkhu language:
「我於五受陰觀察非我、非我所，而非阿羅漢者，我於我慢、我欲、我使，未斷、未知、未離、未吐。」	I observe non-self, non-self, and not the Arahant in the five yin receptions. I am slow, I desire, and act, unbroken, unknown, unleashed, and vomiting.


陀娑比丘還至諸上座所，白諸上座：	The Tussuo Bhikkhus also went to the theravadas, the white theravadas:
「差摩比丘言：	"Chamo Picchu said:
『我於五受陰觀察非我、非我所，而非漏盡阿羅漢者，於五受陰我慢、我欲、我使，未斷、未知、未離、未吐。』	"I observe non-self and non-self in the five yin, instead of omitting the Arahant. When the five yin, I am slow, I desire, I am unbroken, unknown, not separated, and vomited. 』
」	!!br0ken!!

諸上座復遣陀娑比丘語差摩比丘言：	All the Lords re-sent and send the words of Mobi in Tusabhi:
「汝言有我，於何所有我？	"You say there is me, why do you have me?
為色是我？	Is it me?
為我異色？	Different color for me?
受、想、行、識是我？	Feeling, thinking, acting and knowing are me?
為我異識耶？」	Is it for me? "


差摩比丘語陀娑比丘言：	Dhasabhi in Chamo Bhikkhu
「我不言色是我，我異色；	"I don't say it's me, I'm different;
受、想、行、識是我，我異識。	Feeling, thinking, acting and knowing is me, I have strange knowledge.
然於五受陰我慢、我欲、我使，未斷、未知、未離、未吐。」	However, due to the five Yin Yin, I am slow, I desire, I act, unbroken, unknown, unlied, unvomited. "


差摩比丘語陀娑比丘言：	Dhasabhi in Chamo Bhikkhu
「何煩令汝駈駈往反？	"Why make you go backwards?
汝取杖來，我自扶杖，詣彼上座，願授以杖。」	When you take the stick, I will support the stick by myself, and I will sit on the table, and I am willing to give the stick. "
差摩比丘即自扶杖，詣諸上座。	Chamo Bhikkhu is to support himself with a staff and hold all the upper seats.


時，諸上座遙見差摩比丘扶杖而來，自為敷座，安停脚机，自往迎接，為持衣鉢，命令就座，共相慰勞。	At that time, all the upper seats saw Chamo Bhikkhu with a staff in the distance. They laid their seats on their own, stopped their feet, greeted them freely, and ordered them to sit in order to hold their mantles.
慰勞已，語差摩比丘言：	Congratulations, but the words of Mo Picchu are:
「汝言我慢，何所見我？	"You said I'm slow, why do you see me?
色是我耶？	Is it me?
我異色耶？	I am different?
受、想、行、識是我耶？	Feeling, thinking, behavior, and consciousness are me?
我異識耶？」	I have different knowledge? "


差摩比丘白言：	Chamo Picchu's white words:
「非色是我，非我異色；	"The non-color is me, the non-self different color;
非受、想、行、識是我，非我異識。	The non-feeling, thinking, behavior, and knowledge are me, and the non-self knowledge.
能於五受陰我慢、我欲、我使，未斷、未知、未離、未吐。	Being able to receive yin in five years, I am slow, I desire, I act, not broken, unknown, not separated, not vomiting.
譬如優鉢羅、鉢曇摩、拘牟頭、分陀利華香，為即根香耶？	For example, Uboluo, Botanma, Gumoutou, Fantuolihuaxiang, is it the root incense?
為香異根耶？	Is it fragrant root?
為莖葉鬚精麤香耶？	The stems and leaves are fine and fragrant?
為香異精麤耶？	Is it fragrant?
為等說不？」	Wait to say no? "


諸上座答言：	All the above replied:
「不也，差摩比丘！非優鉢羅、鉢曇摩、拘牟頭、分陀利根即是香、非香異根，亦非莖葉鬚精麤是香，亦非香異精麤也。」	No, Chamo Bhikkhu! Non-Yupala, Botanma, Gumotou, and Fentori roots are incense, not incense and different roots, nor are the stems, leaves and beards thick or incense, nor are they incense and thick. .


差摩比丘復問：	Chamo Picchu asked again:
「彼何等香？」	How sweet is he?


上座答言：	The present answer:
「是華香。」	It's Huaxiang.


差摩比丘復言：	Chamo Picchu replied:
「我亦如是。	"Me too.
非色即我，我不離色；	Non-color is me, I do not separate from color;
非受、想、行識即我，我不離識。	Non-reception, thinking, and consciousness are me, and I do not leave consciousness.
然我於五受陰見非我、非我所，而於我慢、我欲、我使，未斷、未知、未離、未吐。	However, I see non-self and non-self in the Five Shou Yin, but in my slowness, my desire, my act, unbroken, unknown, unlied, unvomited.
諸上座聽我說譬，凡智者，因譬類得解。	All of you, listen to me, whoever is wise, will be able to understand it.
譬如乳母衣，付浣衣者，以種種灰湯，浣濯塵垢，猶有餘氣，要以種種雜香，薰令消滅。	For example, nursing mothers' clothes, those who wear coats, use all kinds of ash soup to wash away the dust, and there is still lingering air, and they must be wiped out with all kinds of miscellaneous fragrances and aromatherapy.
如是，多聞聖弟子離於五受陰，正觀非我、非我所，能於五受陰我慢、我欲、我使，未斷、未知、未離、未吐，然後於五受陰增進思惟，觀察生滅，此色、此色集、此色滅，此受、想、行、識，此識集、此識滅。	If so, hear more about the saint’s disciple being free from the five yin receptions, observe the non-self and the non-self, and be able to be slow, self-desiring, self-acting in the five yin receptions. Thinking, observing birth and death, this color, this color set, this color extinguishing, this feeling, thinking, action, consciousness, this consciousness set, this consciousness extinguishing.
於五受陰如是觀生滅已，我慢、我欲、我使，一切悉除，是名真實正觀。」	To observe the birth and death in the five receiving yin like this, I am slow, I desire, I act, and everything is eliminated, it is the name of truth. "


差摩比丘說此法時，彼諸上座遠塵離垢，得法眼淨。	When Chamo Bhikkhu said this method, the upper seat was far away from dust and dirt, and the eyes were cleansed.
差摩比丘不起諸漏，心得解脫，法喜利故，身病悉除。	Chamo Bhikkhu can't afford all the omissions, he is freed from the heart, and he is relieved of his death, and his body and illness are eliminated.


時，諸上座比丘語差摩比丘言：	At that time, the Theravada bhikkhus spoke of the words of Mobi:
「我聞仁者初所說，已解已樂，況復重聞！所以問者，欲發仁者微妙辯才，非為嬈亂汝，便堪能廣說如來、應、等正覺法。」	"I heard what the benevolent person said at the beginning, and it has been explained and happy, and the situation is renewed! So the questioner, the one who wants to be benevolent, is a subtle arguing.


時，諸上座聞差摩比丘所說，歡喜奉行。	At that time, all the Lords heard what Chamo Bhikkhu had said and happily followed them.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 104 (104) Flame SA 104 （一〇四）焰


SA 104 （一〇四）焰	SA 104 (104) Flame
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，有比丘名焰摩迦，起惡邪見，作如是言：	At that time, there was a monk named Yan Moga, who saw evil and evil, and said:
「如我解佛所說法，漏盡阿羅漢身壞命終更無所有。」	As I said in interpreting the Buddha, if you miss all the Arahants, you will have nothing but bad life.


時，有眾多比丘聞彼所說，往詣其所，語焰摩迦比丘言：	At that time, many bhikkhus heard what he said, and went to their places, saying:
「汝實作是說：	"Your practice is to say:
『如我解佛所說法，漏盡阿羅漢身壞命終更無所有』耶？」	As I said in interpreting the Buddha, if you miss the Arahant, you will have nothing in the end." Yeah?


答言：	Answer:
「實爾。	"Shier.
諸尊！」	Lords! "

時，諸比丘語焰摩迦：	At that time, the bhikkhus spoke of Flame Moga:
「勿謗世尊！謗世尊者不善，世尊不作是說，汝當盡捨此惡邪見。」	Don't slander the Lord! Those who slander the Lord are not good, and the Lord does not say anything, you must give up this evil view.


諸比丘說此語時，焰摩迦比丘猶執惡邪見，作如是言：	When the bhikkhus said this, the Yanmoga bhikkhu insisted on seeing evil and said:
「諸尊！唯此真實，異則虛妄。」	Venerables! Only this is true, and the difference is false.
如是三說。	Say three things like that.


時，諸比丘不能調伏焰摩迦比丘，即便捨去，往詣尊者舍利弗所，語尊者舍利弗言：	At that time, the bhikkhus could not tune the flames of Moga Bhikkhus, even if they left them, they would go to the Venerable Saripuja, and the words of the Venerable Sariputra:
「尊者！當知彼焰摩迦比丘起如是惡邪見言：	"Venerable! Know that the flames of Moga Bhikkhu are evil and evil:
『我解知佛所說法，漏盡阿羅漢身壞命終更無所有。』	"I understand what the Buddha said, and I missed all of the Arahant's bad health and life. 』
我等聞彼所說已，故往問焰摩迦比丘：	I waited to hear what he said, so I asked the Flame Moga Bhikkhu:
『汝實作如是知見耶？』	"You know what you are doing. See you? 』
彼答我言：	He answered me:
『諸尊！實爾，異則愚說。』	"Everyone! Actually, the difference is foolishness. 』
我即語言：	I is language:
『汝勿謗世尊！世尊不作此語，汝當捨此惡邪見。』	"Don't slander the Lord! Blessed One does not say this, you should let go of this evil view. 』
再三諫彼，猶不捨惡邪見，是故我今詣尊者所，唯願尊者，當令焰摩迦比丘息惡邪見，憐愍彼故！」	Repeatedly admonish him, still reluctant to give up evil views, so I am the Lord today, I only hope that the Lord, I should let the Yan Moga Bhikkhu relieve the evil views and pity the other! "

舍利弗言：	Sariputta said:
「如是，我當令彼息惡邪見。」	If so, I should make him see evil views.


時，眾多比丘聞舍利弗語，歡喜隨喜，而還本處。	At that time, many monks heard Sariputta, rejoiced and rejoiced, and returned to this place.


爾時，尊者舍利弗晨朝著衣持鉢，入舍衛城乞食。	At that time, the Venerable Sariputta turned to the clothes and bowls, and went to the guardian city to beg for food.
食已，出城，還精舍舉衣鉢已，往詣焰摩迦比丘所。	After eating, leaving the city, he also raised his mantle and bowl in the abode, and went to the Mogya Bhikkhu.
時，焰摩迦比丘遙見尊者舍利弗來，即為敷座洗足，安停脚机奉迎，為執衣鉢，請令就座。	At that time, Yan Moga Bhikkhu saw the Venerable Sariputra coming in the distance, that is, to wash his feet, and to greet him, and to hold the mantle, please order to take a seat.


尊者舍利弗就座、洗足已，語焰摩迦比丘：	Venerable Sariputta took a seat, washed his feet, and spoke to Moga Bhikkhu:
「汝實作如是語：	"This is what you said:
『我解知世尊所說法，漏盡阿羅漢身壞命終無所有』耶？」	I understand what the Blessed One said, I have missed the bad life of the Arahant, and will have nothing." Yeah?


焰摩迦比丘白舍利弗言：	The words of the White Relic of the Flame Moga Bhikkhu:
「實爾，尊者舍利弗！」	"Sir, Lord Sariputta!"

舍利弗言：	Sariputta said:
「我今問汝，隨意答我。	"I am asking you today, answer me as you please.
云何，焰摩迦！色為常耶？	Yun He, Yan Moga! Is it everlasting?
為非常耶？」	For very yeah? "


答言：	Answer:
「尊者舍利弗！無常。」	Venerable Sariputra! Impermanence.


復問：	Repeat question:
「若無常者，是苦不？」	If there is impermanence, is it suffering?


答言：	Answer:
「是苦。」	It's suffering.


復問：	Repeat question:
「若無常、苦，是變易法，多聞聖弟子寧於中見我、異我、相在不？」	If impermanence and suffering, it is the law of change. How often do the holy disciples would rather see me, different me, and be in each other?


答言：	Answer:
「不也，尊者舍利弗！」	No, Venerable Sariputta!

「受、想、行、識亦復如是。」	Want to know that line, same is the case.
復問：	Repeat question:
「云何，焰摩迦！色是如來耶？」	Yunhe, Yanmoga! Color is the Tathagata?


答言：	Answer:
「不也，尊者舍利弗！」	No, Venerable Sariputta!

「受、想、行、識是如來耶？」	Feeling, thinking, acting, and consciousness are the Tathagata?


答言：	Answer:
「不也，尊者舍利弗！」	No, Venerable Sariputta!

復問：	Repeat question:
「云何，焰摩迦！異色有如來耶？	"Yunhe, Homura Moga! Different colors are like Tathagata?
異受、想、行、識有如來耶？」	Abnormal feelings, thoughts, behaviors, and knowledge are like this. "


答言：	Answer:
「不也，尊者舍利弗！」	No, Venerable Sariputta!

復問：	Repeat question:
「色中有如來耶？	"There is Tathagata in the color?
受、想、行、識中有如來耶？」	Is there a Tathagata in feeling, thinking, behavior, and consciousness? "


答言：	Answer:
「不也，尊者舍利弗！」	No, Lord Sariputra!

復問：	Repeat question:
「如來中有色耶？	"There is color in the Tathagata?
如來中有受、想、行、識耶？」	Are there feelings, thoughts, behaviors, and consciousness in the Tathagata? "


答言：	Answer:
「不也，尊者舍利弗！」	No, Venerable Sariputta!

復問：	Repeat question:
「非色、受、想、行、識有如來耶？」	Is there a Tathagata for non-material, feeling, thinking, behavior, and consciousness?


答言：	Answer:
「不也，尊者舍利弗！」	No, Venerable Sariputta!

「如是，焰摩迦！如來見法真實、如住，無所得、無所施設，汝云何言：	"If so, Flame Moga! The Tathagata sees the truth, like dwelling, with no gains, no facilities, what do you say:
『我解知世尊所說，漏盡阿羅漢身壞命終無所有。』	『I understand what the Blessed One said, that the Arahant’s body is bad and lifeless. 』
為時說耶？」	Last to say yeah? "


答言：	Answer:
「不也，尊者舍利弗！」	No, Venerable Sariputta!

復問：	Repeat question:
「焰摩迦！先言：	"Hammoga! Foreword:
『我解知世尊所說，漏盡阿羅漢身壞命終無所有。』	"I understand what the Blessed One said, omission of all, the Arahant's body is bad and lifeless. 』
云何今復言非耶？」	Yun Hejin replied, yeah? "


焰摩迦比丘言：	Yan Moga Bhikkhu said:
「尊者舍利弗！我先不解、無明故，作如是惡邪見說，聞尊者舍利弗說已，不解、無明，一切悉斷。」	Venerable Sariputra! First I am puzzled and have no reason to say such evil views. I heard that Sariputra has said that I am puzzled and ignorant. Everything is judged.


復問：	Repeat question:
「焰摩迦！若復問：	"Hammoga! If you ask again:
『比丘！如先惡邪見所說，今何所知見一切悉得遠離？』	"Bhikkhu! As the first evil view said, how do you know and see now and learn everything to stay away? 』
汝當云何答？」	What answer is Ru Dangyun? "


焰摩迦答言：	Yan Moga replied:
「尊者舍利弗！若有來問者，我當如是答：	"Venerable Sariputra! If there is someone who comes to ask, I should answer:
『漏盡阿羅漢色無常，無常者是苦，苦者寂靜、清涼、永沒。	『Exhaust the arhat's impermanence, the impermanent is suffering, and the suffering is silent, cool, and never.
受、想、行、識亦復如是。』	The same is true for receiving, thinking, acting, and reeding. 』
有來問者，作如是答。」	Those who come to ask, answer like this. "


舍利弗言：	Sariputta said:
「善哉！善哉！焰摩迦比丘！汝應如是答。	"Goodness! Goodness! Homura Moga Bhikkhu! You should answer like this.
所以者何？	So what?
漏盡阿羅漢色無常，無常者是苦，若無常、苦者，是生滅法。	Exhaust the Arahant's impermanence, impermanence is suffering, if impermanence, suffering, it is the law of birth and death.
受、想、行、識亦復如是。」	The same is true for receiving, thinking, acting, and reeding. "


尊者舍利弗說是法時，焰摩迦比丘遠塵離垢，得法眼淨。	When the Venerable Sariputta said that it was the Dharma, the Moga Bhikkhu was far away from the dust, and the Dharma’s eyes were clean.


尊者舍利弗語焰摩迦比丘：	Venerable Sariputta Flame Moga Bhikkhu:
「今當說譬，夫智者以譬得解。	"Let's talk about analogy today, and the wise husband can use analogy to understand.
如長者子，長者子大富多財，廣求僕從，善守護財物。	Like the son of the elder, the son of the elder is rich and rich, so he seeks servants and guards his property well.
時，有怨家惡人，詐來親附，為作僕從，常伺其便，晚眠早起，侍息左右，謹敬其事，遜其言辭，令主意悅，作親友想、子想，極信不疑，不自防護，然後手執利刀，以斷其命。	At times, there are complaints against the wicked people, cheating to be attached to them, to be servants, often take care of them, go to bed late and get up early, wait for them, respect their affairs, behave poorly, make their minds happy, think of relatives and friends, think of children, He believed in no doubt, did not protect himself, and then held a sharp knife to kill him.
焰摩迦比丘！於意云何？	Flame Moga Bhikkhu! What is Yu Yiyun?
彼惡怨家，為長者親友，非為初始方便，害心常伺其便，至其終耶？	He hates the family, is the relatives and friends of the elders, not for the initial convenience, but for the heart to take care of it, to the end?
而彼長者，不能覺知，至今受害。」	The elder, who cannot be aware, has suffered so far. "


答言：	Answer:
「實爾。	"Shier.
尊者！」	Lord! "

舍利弗語焰摩迦比丘：	Sariputta Flame Moga Bhikkhu:
「於意云何？	"Yu Yiyun?
彼長者本知彼人詐親欲害，善自防護，不受害耶？」	The elder knows that he is deceived by his relatives, and he is good at protecting himself from harm, right? "


答言：	Answer:
「如是，尊者舍利弗！」	So, Lord Sariputta!

「如是，焰摩迦比丘！愚癡無聞凡夫於五受陰作常想、安隱想、不病想、我想、我所想，於此五受陰保持護惜，終為此五受陰怨家所害。	"So, Homura Moga Bhikkhu! The foolish and unheard-of ordinary people think often, calmly, think about not sick, I think, what I think in the five yin, and keep protecting and cherishing the five yin, and finally for the five yin Resent the victim.
如彼長者，為詐親怨家所害而不覺知。	As the elder, he is not aware of the harm caused by the deceitful family.
焰摩迦！多聞聖弟子於此五受陰，觀察如病、如癰、如刺、如殺，無常、苦、空、非我、非我所，於此五受陰不著、不受、不受故不著，不著故自覺涅槃：	Flame Moga! It is often heard that the saint’s disciples receive yin in this five, observe such as disease, carbuncle, thorn, kill, impermanence, suffering, emptiness, non-self, non-self. Consciously Nirvana:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』
」	!!br0ken!!

尊者舍利弗說是法時，焰摩迦比丘不起諸漏，心得解脫，尊者舍利弗為焰摩迦比丘說法，示、教、照、喜已，從座起去。	When the Venerable Sariputta said that it was the Dharma, the Flame Moga Bhikkhu could not afford to be free from all omissions, and the experience was free. Venerable Sariputta spoke for the Flame Moga Bhikkhu, showing, teaching, taking photos, and joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 105 (10th Five) Sunni became a monk SA 105 （一〇五）仙尼出家


SA 105 （一〇五）仙尼出家	SA 105 (10th Five) Sunni became a monk
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City.


爾時，有外道出家名仙尼，來詣佛所，恭敬問訊，於一面坐。	At that time, a foreign monk named Xianni came to the Buddha's place, respectfully inquired, and sat down.
白佛言：	White Buddha said:
「世尊！先一日時，若沙門、若婆羅門、若遮羅迦、若出家，集於希有講堂。	"Master! One day earlier, Ruoshamon, Ruo Brahman, Ruozhaloka, Ruoqiu, gathered in Xiyou lecture hall.
如是義稱，富蘭那迦葉為大眾主，五百弟子前後圍遶。	In such a righteous term, Fulana Kassapa is the master of the masses, surrounded by five hundred disciples.
其中有極聰慧者、有鈍根者，及其命終，悉不記說其所往生處。	Among them are the extremely intelligent, those with blunt roots, and the end of their lives, without remembering where they were born.
復有末迦梨瞿舍利子為大眾主，五百弟子前後圍遶。	The relic of Mokaliyah was the master of the masses, surrounded by five hundred disciples.
其諸弟子有聰慧者、有鈍根者，及其命終，悉不記說所往生處。	Among his disciples, there are wise ones, those with blunt roots, and the end of their lives. They never remember where they were born.
如是先闍那毘羅胝子、阿耆多翅舍欽婆羅、迦羅拘陀迦栴延、尼揵陀若提子等，各與五百弟子前後圍遶，亦如前者。	For example, Xiancai Napi Luo callosi, Aqi multi-winged Shechen Bharat, Kalu Kuta Ka Weiyan, Nishuduo Ruo Tizi, etc., surrounded each other with five hundred disciples, just like the former.
沙門瞿曇爾時亦在彼論中言。	Shamen Qu Tan Ershi also said in his discussion.
沙門瞿曇為大眾主，其諸弟子，有命終者。	Shamen Qutan is the master of the masses, and his disciples have their lives dead.
即記說言：	That is to say:
『某生彼處、某生此處。』	"A certain life is there, a certain life is here. 』
我先生疑：	My husband suspects:
『云何沙門瞿曇得如此法？』	"Yun He Shamen Qu Tan can do this? 』
」	!!br0ken!!

佛告仙尼：	The Buddha told Sinni:
「汝莫生疑。	"Ru Mo is suspicious.
以有惑故，彼則生疑。	For this reason, he is suspicious.
仙尼！當知有三種師。	Sunny! There are three types of divisions.
何等為三？	What is three?
有一師，見現在世真實是我，如所知說，而無能知命終後事，是名第一師出於世間。	There is a teacher who sees that the reality of the present world is me, as I know, but the inability to know what is going to happen is the first teacher who came out of the world.
復次，仙尼！有一師，見現在世真實是我，命終之後亦見是我，如所知說。	Repeat, Sunny! There is a teacher who sees the reality of the present life as me, and sees it as me after death, as I know.
復次，先尼！有一師，不見現在世真實是我，亦復不見命終之後真實是我。	Repeatedly, Xianni! There is a teacher, I do not see the reality in the present world, and I do not see the reality after the death.


「仙尼！其第一師見現在世真實是我，如所知說者，名曰斷見。	"Sanny! The first teacher saw that the truth in this world is me.
彼第二師見今世後世真實是我，如所知說者，則是常見。	It is common for his second teacher to see that the truth is me in this life and hereafter.
彼第三師不見現在世真實是我，命終之後，亦不見我，是則如來、應、等正覺說，現法愛斷、離欲、滅盡、涅槃。」	The third teacher does not see me in the present world. The truth is me. After my death, he does not see me. It is the Tathagata, the response, and other enlightenment sayings. The present Dharma loves severance, liberation, extinction, and Nirvana. "


仙尼白佛言：	Sin Nibai Buddha said:
「世尊！我聞世尊所說，遂更增疑。」	Master! I heard what the Master said, and I became more suspicious.


佛告仙尼：	The Buddha told Sinni:
「正應增疑。	"It should be more doubtful.
所以者何？	So what?
此甚深處，難見、難知，應須甚深照微妙至到，聰慧所了，凡眾生類，未能辯知。	This is very deep, difficult to see, and difficult to know. It should be very subtle and subtle, and intelligent. All beings cannot be discerned.
所以者何？	So what?
眾生長夜異見、異忍、異求、異欲故。」	People grow up in night visions, tolerance, desire and desire. "


仙尼白佛言：	Said White Buddha:
「世尊！我於世尊所，心得淨信，唯願世尊為我說法，令我即於此座，慧眼清淨。」	Blessed One! I have a pure heart in the Blessed One’s place. I only hope that the Blessed One will speak for me, so that I will be here, with pure eyesight.


佛告仙尼：	Buddha told Sinni:
「今當為汝隨所樂說。」	Speak as you please today.


佛告仙尼：	The Buddha told Sinni:
「色是常耶？	"Lose is Chang Ye?
為無常耶？」	Is it impermanent? "


答言：	Answer:
「無常。」	Impermanence.


世尊復問：	The Lord asked again:
「仙尼！若無常者，是苦耶？」	Sinny! If you are impermanent, is it suffering?


答言：	Answer:
「是苦。」	It's suffering.


世尊復問仙尼：	Blessed One asks again Sunny:
「若無常、苦，是變易法，多聞聖弟子寧於中見我、異我、相在不？」	If there is impermanence and suffering, it is the law of change. How often do saint disciples would rather see me, different me, and presence in the middle?


答言：	Answer:
「不也，世尊！」	No, Lord!

「受、想、行、識亦復如是。」	The same is true for receiving, thinking, acting, and reeding.
復問：	Repeat question:
「云何？	"Yun He?
仙尼！色是如來耶？」	Sunny! Color is Tathagata, come? "


答言：	Answer:
「不也，世尊！」	No, Lord!

「受、想、行、識是如來耶？」	Feeling, thinking, acting, and consciousness are the Tathagata, yeah?


答言：	Answer:
「不也，世尊！」	No, Lord!

復問：	Repeat question:
「仙尼！異色有如來耶？	"Sanny! There is a Tathagata?
異受、想、行、識有如來耶？」	There are different feelings, thoughts, behaviors, and consciousness? "


答言：	Answer:
「不也，世尊！」	No, Lord!

復問：	Repeat question:
「仙尼！色中有如來耶？	"Sanny! Tathagata in the color?
受、想、行、識中有如來耶？」	Is there a Tathagata in feeling, thinking, walking, and knowledge? "


答言：	Answer:
「不也，世尊！」	No, Lord!

復問：	Repeat question:
「仙尼！如來中有色耶？	"Sinny! Tathagata has color in it?
如來中有受、想、行、識耶？」	Are there feelings, thoughts, actions, and consciousness in the Tathagata? "


答言：	Answer:
「不也，世尊！」	No, Lord!

復問：	Repeat question:
「仙尼！非色，非受、想、行、識有如來耶？」	Sanny! There is no form, no feeling, thinking, behavior, and consciousness?


答言：	Answer:
「不也，世尊！」	No, Lord!

佛告仙尼：	The Buddha told Sinni:
「我諸弟子聞我所說，不悉解義而起慢無間等；	"When my disciples heard what I said, they didn't understand the interpretation and got up slowly;
非無間等故，慢則不斷；	It is not infinitely waiting, but slow is continuous;
慢不斷故，捨此陰已，與陰相續生。	Slowly and continuously, let go of this yin, and live with yin.
是故，仙尼！我則記說，是諸弟子身壞命終，生彼彼處。	Yes, Sunny! I remembered that it was all the disciples who died of bad health and lived there.
所以者何？	So what?
以彼有餘慢故。	There is more than slowness in that.


「仙尼！我諸弟子於我所說，能解義者，彼於諸慢得無間等，得無間等故，諸慢則斷，諸慢斷故，身壞命終，更不相續。	"Sanny! My disciples said to me that those who can interpret the meaning are slow to wait and wait for no time, all slowness ends up, all slowness ends up, bad body and life end, let alone continuous.
仙尼！如是弟子我不說彼捨此陰已，生彼彼處。	Sunny! If it is a disciple, I don't say that he will give birth to the yin, but the other place.
所以者何？	So what?
無因緣可記說故。	No cause can be remembered.
欲令我記說者，當記說：	Those who want me to remember, remember:
『彼斷諸愛欲，永離有結，正意解脫，究竟苦邊。』	"He breaks all the cravings, is bound forever, and is freed righteously, what is the bitter side." 』
我從昔來及今現在常說慢過、慢集、慢生、慢起，若於慢無間等觀，眾苦不生。」	I have always talked about slowness, slowness, slowness, slowness, and slowness from the past and now. "


佛說此法時，仙尼出家遠塵離垢，得法眼淨。	When the Buddha said this method, Sinni became a monk away from dust and dirt, and obtained the Dhamma with clean eyes.


爾時，仙尼出家見法、得法，斷諸疑惑，不由他知，不由他度，於正法中，心得無畏。	At that time, Sinni saw the Dharma and obtained the Dharma as a monk, and resolved all doubts. He couldn't help him know and save him. In the Dhamma, he felt fearless.
從座起，合掌白佛言：	From the seat, press the palms of the white Buddha together.
「世尊！我得於正法中出家修梵行不？」	Master! I have to become a monk and practice Sanskrit in the Fa-rectification?


佛告仙尼：	Buddha told Sinni:
「汝於正法得出家、受具足戒、得比丘分。」	You will come to a home in Dharma, receive full precepts, and get bhikkhu points.


爾時，仙尼得出家已，獨一靜處修不放逸，住如是思惟：	At that time, Sinny had been away from home, and he was alone in a quiet place to cultivate without letting go, living like this:
「所以族姓子剃除鬚髮，正信非家，出家學道，修行梵行，見法自知得證：	"That’s why the clan’s surname shaved his hair and hair, believed that he was not a family, became a monk, learned the way, and practiced Sanskrit.
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is exhausted, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』
」得阿羅漢。	"It's an Arahant.


聞佛所說，歡喜奉行。	Hearing what the Buddha said, I am happy to follow it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 106 (106) A [Shaotu] Luo SA 106 （一〇六）阿[少兔]羅


SA 106 （一〇六）阿[少兔]羅	SA 106 (106) A [Shaotu] Luo
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the Kalanto Bamboo Garden in Wangshe City.
爾時，有比丘名阿［少／兔］羅度，住耆闍崛山。	At that time, there was a monk named A [Shao/Rabbit] Luo Du, who lived in Qidai Mountain.


時，有眾多外道出家往詣阿［少／兔］羅度所，共相問訊。	At that time, many foreign monks went to [Shao/Rabbit] Luo Dusuo for inquiries.
共相問訊已，於一面住，白阿［少／兔］羅度言：	The general questioning has been completed, live on one side, Bai A [Shao/Rabbit] Luo Duyan:
「欲有所問，寧有閑暇為解釋不？」	If you want to ask something, would you rather have time to explain?


阿［少／兔］羅度語諸外道言：	Ah [Shao/Rabbit] Foreign Words in Luodu:
「隨所欲問，知者當答。」	Ask whatever you want, and the knower should answer.


諸外道復問：	Re-question from outsiders:
「云何？	"Yun He?
尊者！如來死後為有耶？」	Lord! Tathagata is there after death "


阿［少／兔］羅度言：	Ah [Shao/Rabbit] Luo Duyan:
「如世尊說，此是無記。」	As the Blessed One said, this is no memory.


又問：	Asked again:
「如來死後為無耶？」	"Tathagata is nothing after death?"


阿［少／兔］羅度言：	Ah [Shao/Rabbit] Luo Duyan:
「如世尊說，此亦無記。」	As the Lord said, I have nothing to remember.


又問：	Asked again:
「如來死後有無耶？	"Will Tathagata die?
非有非無耶？」	No, no, no? "


阿［少／兔］羅度言：	Ah [Shao/Rabbit] Luo Duyan:
「如世尊說，此亦無記。」	As the Lord said, I have nothing to remember.


復問阿［少／兔］羅度言：	Repeat question [Shao/Rabbit] Luo Duyan:
「云何？	"Yun He?
尊者！如來死後有耶？	Lord! After Tathagata died, yeah?
說言無記。	He didn't remember.
死後無耶？	Nothing after death?
說言無記。	He didn't remember.
死後有無耶？	Is there any after death?
非有非無耶？	Is it right?
說言無記。	He didn't remember.
云何？	Yun Ho?
尊者！沙門瞿曇為不知、不見耶？」	Lord! Shamen Qu Tan doesn't know or see? "


阿［少／兔］羅度言：	Ah [Shao/Rabbit] Luo Duyan:
「世尊非不知、非不見。」	The Lord doesn't know or doesn't see.


時，諸外道於阿［少／兔］羅度所說，心不喜悅，呵罵已，從座起去。	At that time, the outsiders Yu Ah [Shao/Rabbit] Luo Du said, the heart is not pleased, and he is already scolding, get up from the seat.


時，阿［少／兔］羅度知諸外道去已，往詣佛所，稽首佛足，於一面住，以諸外道所問，向佛廣說，白佛言：	At that time, A [Shao/Rabbit] Luo Du knows that the foreign roads have gone, go to the Buddha's place, check the head of the Buddha's feet, live on one side, ask the foreign roads, speak to the Buddha, the White Buddha said:
「世尊！彼如是問，我如是答，為順諸法說耶？	"Master! He asks like this, and I answer like this, to follow the laws?
得無謗世尊耶？	Don't slander the Lord?
為順法耶？	It's Shunfa, yeah?
為違法耶？	Is it illegal?
無令他來難詰，墮呵責處耶？」	Without making it difficult for him to question him, he will blame him? "


佛告阿［少／兔］羅度言：	Buddha tells A [Shao/Rabbit] Luo Duyan:
「我今問汝，隨所問答。	"I will ask you today and answer whatever you ask.
阿［少／兔］羅度！色為常耶？	A [Shao/Rabbit] Luo Du! Is it everlasting?
為無常耶？」	Is it impermanent? "


答言：	Answer:
「無常。」	"Impermanence."


「受、想、行、識，為常、無常耶？」	Feeling, thinking, behavior, and consciousness are constant and impermanent?


答言：	Answer:
「無常。	"Impermanence.
世尊！」	Lord! "

如焰摩迦契經廣說，乃至「識是如來耶？」	Ruyan Mogachi Sutra says widely, even "Knowledge is the Tathagata?"


答曰：	Answer:
「不也。」	No.


佛告阿［少／兔］羅度：	Buddha tells A [Shao/Rabbit] Luo Du:
「作如是說者，隨順諸記，不謗如來，非為越次；	"To be such a speaker, follow all the records, not to slander the Tathagata, not to overstep;
如如來說，諸次法說，無有能來難詰訶責者。	For example, in the various teachings, there is no one who can be hard to criticize.
所以者何？	So what?
我於色如實知，色集、色滅、色滅道跡如實知。	I know the truth as it is in color, and know the path of color collection, color extinction, and color as it is.
阿［少／兔］羅度！若捨如來所作，無知無見說者，此非等說。」	A [Shao/Rabbit] Luo Du! If you do what the Tathagata does, you are ignorant and do not see the speaker, this is not the case. "


佛說此經已，阿［少／兔］羅度聞佛所說，歡喜奉行。	The Buddha said that this sutra is already, A [Shao/Rabbit] Luo Du heard what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 107 (One Seven) Elderly SA 107 （一〇七）長者


SA 107 （一〇七）長者	SA 107 (One Seven) Elderly
如是我聞：	If I smell:


一時，佛住婆祇國設首婆羅山鹿野深林中。	For a while, the Buddha's residence only set up the first wife Luoshan Luye deep forest.


爾時，有那拘羅長者，百二十歲，年耆根熟，羸劣苦病，而欲覲見世尊及先所宗重知識比丘，來詣佛所，稽首佛足，退坐一面，白佛言：	At that time, there was the elder Kulu, one hundred and twenty years old, with a mature root, and suffering from a bad condition. He wanted to see the Blessed One and the Bhikkhu of Xian Suo Zong Zong Zhizhi. He came to the Buddha's place, consecrated the Buddha's feet, and sat back, the White Buddha Say:
「世尊！我年衰老，羸劣苦病，自力勉勵，覲見世尊及先所宗重知識比丘，唯願世尊為我說法，令我長夜安樂！」	Blessed One! I am old and sick, and I am self-reliant. I have seen the Blessed One and the Bhikkhu of Xianzuo Zongzhongzhi. I only hope that the Blessed One will speak for me and make me happy for a long night!

爾時，世尊告那拘羅長者：	At that time, the Blessed One told the Elder Kulu:
「善哉！長者！汝實年老根熟，羸劣苦患，而能自力覲見如來并餘宗重知識比丘。	"Goodness! Elder! Rushi is old and familiar, he is inferior and suffering, and he can see the Tathagata by himself and has more knowledge of the monk.
長者當知，於苦患身，常當修學不苦患身。」	The elders should be aware of the suffering of the body, and should always study without suffering. "


爾時，世尊為那拘羅長者示、教、照、喜，默然而住。	At that time, the Blessed One would show, teach, take photos, and joy for the elders, and stay silently.


那拘羅長者聞佛所說，歡喜隨喜，禮佛而去。	The elders of Kulu heard what the Buddha said, rejoiced and rejoiced, and went to worship Buddha.


時，尊者舍利弗去世尊不遠，坐一樹下。	At that time, Venerable Sariputta died not far away, sitting under a tree.
那拘羅長者往詣尊者舍利弗所，稽首禮足，退坐一面。	The elder Kulu went to the Venerable Sariputra, saluted his head and sat back.
時，尊者舍利弗問長者言：	At that time, the Venerable Sariputta asked the elders:
「汝今諸根和悅，貌色鮮明，於世尊所得聞深法耶？」	You have all the roots of peace and happiness, and the appearance is bright, and you can hear the Dharma from the Blessed One?


那拘羅長者白舍利弗：	Nakura Elder Bai Sariputra:
「今日世尊為我說法，示、教、照、喜，以甘露法，灌我身心，是故我今諸根和悅，顏貌鮮明。」	Today the Blessed One speaks for me, shows, teaches, illuminates, and joys, and uses the nectar method to infuse my body and mind. That is why my roots are peaceful and bright.


尊者舍利弗問長者言：	Venerable Sariputta asked the elders:
「世尊為汝說何等法，示、教、照、喜，甘露潤澤？」	What kind of Dharma did the Blessed One say for you, showing, teaching, illuminating, joying, nectar and moisturizing?


那拘羅長者白舍利弗：	Nakura Elder Bai Sariputra:
「我向詣世尊所，白世尊言：	"I said to the World Honored One, Bai Shizun:
『我年衰老，羸劣苦患，自力而來，覲見世尊及所宗重知識比丘。』	"I am old and ill, and I came from my own power to meet the Blessed One and the Bhikkhu. 』
佛告我言：	The Buddha told me:
『善哉！長者！汝實衰老，羸劣苦患，而能自力詣我及見先所宗重比丘。	"Good! Senior citizens! Ru Shi is aging and suffering from inferiority, and can teach me and see Xian Zuo Zong heavy bhikkhu by himself.
汝今於此苦患之身，常當修學不苦患身。』	In this suffering body, you should always study and not suffer from suffering body. 』


「世尊為我說如是法，示、教、照、喜，甘露潤澤。」	The Blessed One said to me that this is the Dharma, showing, teaching, illuminating, joy, nectar and moisturizing.


尊者舍利弗問長者言：	Venerable Sariputta asked the elders:
「汝向何不重問世尊：	"Why don't you ask the Lord:
『云何苦患身、苦患心？	"Why does the cloud suffer from the body and heart?
云何苦患身、不苦患心？』	Why does Yun suffer the body, not the heart? 』
」	!!br0ken!!

長者答言：	Answer from the elderly:
「我以是義故，來詣尊者，唯願為我略說法要。」	I came to the venerable because of righteousness, and I only wish to give a brief explanation for me.


尊者舍利弗語長者言：	The Saying of the Venerable Sariputta:
「善哉！長者！汝今諦聽！當為汝說。	"Goodness! Elder! Listen to you! Take it for you.
愚癡無聞凡夫於色集、色滅、色患、色味、色離不如實知；	Stupidity is not as good as it is to hear that ordinary people are in the collection of color, color disappearance, color trouble, color taste, color separation;
不如實知故，愛樂於色，言色是我、是我所，而取攝受。	Instead of knowing the truth and knowing the truth, love and enjoy sex. Words and sex are me and what we are, but take and take.
彼色若壞、若異，心識隨轉，惱苦生；	If the other color is bad or different, the mind will change, and it will be annoying;
惱苦生已，恐怖、障閡、顧念、憂苦、結戀。	Anxious life, horror, obstacle, care, worry, Bitterness and love.
於受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.
是名身心苦患。	It's called physical and mental suffering.


「云何身苦患、心不苦患？	"Why is the cloud suffering, and the heart is not suffering?
多聞聖弟子於色集、色滅、色味、色患、色離如實知；	Learn more about the saint’s disciples in the collection, extinction, lust, suffering, and detachment;
如實知已，不生愛樂，見色是我、是我所，彼色若變、若異，心不隨轉惱苦生；	Knowing the truth as it is, there is no love and pleasure, seeing the color is me, it is what I see, and the color changes and changes, and the heart does not live in distress as it turns;
心不隨轉惱苦生已，得不恐怖、障礙、顧念、結戀。	The heart doesn't change with the troubles, and there is no fear, obstacles, thoughts, and love.
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.
是名身苦患、心不苦患。」	It is the suffering of the body and the suffering of the heart. "


尊者舍利弗說是法時，那拘羅長者得法眼淨。	When the Venerable Sariputta said it was the Dharma, the Elder Kula got the Dharma with clean eyes.
爾時，那拘羅長者見法、得法、知法、入法，度諸狐疑，不由於他，於正法中，心得無畏。	At that time, the elders of Kulu saw the Dhamma, obtained the Dhamma, knew the Dhamma, and entered the Dhamma, so as to overcome all doubts. Not because of him, he felt fearless in the Dhamma.
從座起，整衣服，恭敬合掌，白尊者舍利弗：	From the seat, straighten your clothes, put your hands together respectfully, Venerable White Sariputra:
「我已超、已度，我今歸依佛、法、僧寶，為優婆塞，證知我，我今盡壽歸依三寶。」	I have passed and passed away. I now return to the Buddha, Dharma, and Sangha. I am an Upasai, and I know me. I will return to the Three Jewels for the best of my life.


爾時，那拘羅長者聞尊者舍利弗所說，歡喜隨喜，作禮而去。	At that time, the elder of Kulu heard the words of Venerable Sariputta, rejoicing and rejoicing, and went away as a gift.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 108 (108) West SA 108 （一〇八）西


SA 108 （一〇八）西	SA 108 (108) West
如是我聞：	If I smell:


一時，佛住釋氏天現聚落。	For a while, the Buddha's Zhushi Shitian appeared in settlement.


爾時，有西方眾多比丘欲還西方安居，詣世尊所，稽首佛足，退坐一面。	At that time, there were many Western bhikkhus who wanted to settle down in the West.


爾時，世尊為其說法，示、教、照、喜。	At that time, the Blessed One said, showed, taught, photographed, and delighted.
種種示、教、照、喜已，時西方眾多比丘從座起，合掌白佛言：	All sorts of demonstrations, teachings, photos, and joys, when many bhikkhus in the West rise from their seats and join hands with the white Buddha said:
「世尊！我西方眾多比丘欲還西方安居，今請奉辭。」	My Lord! Many monks in the West want to live in the West. Please resign now.


佛告西方諸比丘：	The Buddha told Western bhikkhus:
「汝辭舍利弗未？」	Your speech Sariputra?


答言：	Answer:
「未辭。」	"Not resigned."


佛告西方諸比丘：	The Buddha told Western bhikkhus:
「舍利弗淳修梵行，汝當奉辭，能令汝等以義饒益，長夜安樂。」	Sariputra practises Brahma, you must be a speech, so that you can benefit from righteousness and enjoy long nights.


時，西方諸比丘辭退欲去。	At that time, the Western bhikkhus wanted to leave.
時，尊者舍利弗去佛不遠，坐一堅固樹下，西方諸比丘往詣尊者舍利弗所，稽首禮足，退坐一面，白尊者舍利弗言：	At that time, the Venerable Sariputra was not far from the Buddha and sat under a strong tree. The western bhikkhus went to the Venerable Sariputta, saluting their heads and sitting back, and the White Sariputta said:
「我等欲還西方安居，故來奉辭。」	I'm waiting to return to the West, so I'm here to resign.


舍利弗言：	Sariputta said:
「汝等辭世尊未？」	Waiting to die?


答言：	Answer:
「已辭。」	Resigned.


舍利弗言：	Sariputta said:
「汝等還西方，處處異國，種種異眾，必當問汝。	"If you are back in the West, you are everywhere in foreign countries, all kinds of strangers, you must ask you.
汝等今於世尊所，聞善說法，當善受、善持、善觀、善入，足能為彼具足宣說，不毀佛耶？	When you wait in the place of the Blessed One and hear the sayings of goodness, you should be kind, accept, hold, view, and enter, so that you can make a statement for him without destroying the Buddha?
不令彼眾難問、詰責、墮負處耶？」	Don't make them difficult to ask, criticize, or depravity? "


彼諸比丘白舍利弗：	The Bhikkhu White Sariputta:
「我等為聞法故，來詣尊者，唯願尊者具為我說，哀愍故！」	I wait to hear the Dharma and come to the Venerable, I only wish the Venerable to speak for me, mourn the ancient!

尊者舍利弗告諸比丘：	Venerable Sariputta told the monks:
「閻浮提人聰明利根，若剎利、若婆羅門、若長者、若沙門，必當問汝：	"Yanfuti people are clever and clear roots, if you are Shari, if you are a Brahman, if you are an elder, if you are a Shamen, you must ask you:
『汝彼大師云何說法？	"What does Master Rupi say?
以何教教汝？』	How to teach you? 』
當答言：	When answering:
『大師唯說調伏欲貪，以此教教。』	"The master only talks about tempering and greed, so as to teach. 』


「當復問汝：	"Just ask you again:
『於何法中調伏欲貪？』	『How to temper desire and greed? 』
當復答言：	When replying:
『大師唯說於彼色陰調伏欲貪，於受、想、行、識陰調伏欲貪，我大師如是說法。』	"The master only said that the yin of the other color regulates the desire for greed, and the feeling, thinking, behavior, and awareness of the yin regulate the desire for greed, my master said. 』


「彼當復問：	"Peter asked again:
『欲貪有何過患故，大師說於色調伏欲貪？	"What's wrong with desire for greed, the master said that Yu Hue will be greedy?
受、想、行、識調伏欲貪？』	Feeling, thinking, acting, consciousness, tempering, desire, greed? 』
汝復應答言：	Ru Fu's response:
『若於色欲不斷、貪不斷、愛不斷、念不斷、渴不斷者，彼色若變、若異，則生憂、悲、惱、苦。	"If there is constant lust, constant greed, constant love, constant thoughts, constant thirst, if the other color changes or differs, then there will be sorrow, sadness, annoyance, and suffering.
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.
見欲貪有如是過故，於色調伏欲貪，於受、想、行、識調伏欲貪。』	Seeing desire and greed is like overcoming, in the tone of desire and greed, in feeling, thinking, behavior, consciousness to adjust the desire and greed. 』


「彼復當問：	"He Fu asked:
『見斷欲貪，有何福利故，大師說於色調伏欲貪，於受、想、行、識調伏欲貪？』	"Seeing Desire for greed, what is the welfare reason? The teacher said that the desire for greed is in tone, and the desire is greedy in feeling, thinking, behavior, and consciousness? 』
當復答言：	When replying:
『若於色斷欲、斷貪、斷念、斷愛、斷渴，彼色若變、若異，不起憂、悲、惱、苦。	『If you die of desire, greed, mind, love, and thirst, if your body changes or is different, you won’t be worried, sad, annoyed, or suffering.
受、想、行、識亦復如是。』	The same is true for receiving, thinking, acting, and reeding. 』


「諸尊！若受諸不善法因緣故，今得現法樂住，不苦、不礙、不惱、不熱，身壞命終生於善處者，世尊終不說言：	"Venerables! If you are subject to the unwholesome Dharma for reasons, you can live in the Dharma today without suffering, hindrance, irritation, or heat, and the body will be bad and life-long for the good. The deity never speaks:
『當斷諸不善法。	"When you judge the unwholesome methods.
亦不教人於佛法中修諸梵行，得盡苦邊。	Nor does it teach people how to practice various Brahma practices in Buddhism.
以受諸不善法因緣故，今現法苦住，障礙熱惱，身壞命終，墮惡道中。』	Because of the unwholesome dharma, the current dharma is suffering, obstructing heat and irritation, dying of the body, and falling into the path of evil. 』
是故世尊說言：	Yes, the Lord said:
『當斷不善法，於佛法中修諸梵行，平等盡苦，究竟苦邊。』	"We must judge the unwholesome Dharma, practice all the Brahman practices in the Dharma, equal all sufferings, and end up suffering. 』


「若受諸善法因緣，現法苦住，障礙熱惱，身壞命終墮惡道中者，世尊終不說受持善法，於佛法中，修諸梵行，平等盡苦，究竟苦邊。	"If you suffer from the causes and conditions of all good dharma, the present dharma suffers, obstacles and irritation, the body is bad and the life will eventually fall into the evil path, the Blessed One will never say that he will hold the good dharma, and in the Buddhadharma, he will practice all the brahma, equal and complete suffering. side.
受持善法，現法樂住，不苦、不礙、不惱、不熱，身壞命終，生於善處，是故世尊讚歎、教人受諸善法，於佛法中，修諸梵行，平等盡苦，究竟苦邊。」	Holding the good Dharma, presenting the Dharma happy to live, not suffering, not hindering, not annoying, not hot, bad body and life, born in a good place, it is the honor of the world to admire, teach people to receive all good dharma, in the Dharma, cultivate all brahma OK, equality and hardship, but the hard side. "


尊者舍利弗說是法時，西方諸比丘不起諸漏，心得解脫。	When the Venerable Sariputta said that it was Dharma, the Western bhikkhus couldn't afford to fail and found relief.
尊者舍利弗說是法時，諸比丘歡喜隨喜，作禮而去。	When the Venerable Sariputta said that it was Dharma, the monks rejoiced and went away as a gift.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 109 (ten) hair end SA 109 （一〇九）毛端


SA 109 （一〇九）毛端	SA 109 (ten) hair end
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「譬如池水方五十由旬，深亦如是，其水盈滿。	"For example, the water in the pool is 50 yug, so it is deep, the water is full.
復有士夫，以毛、以草，或以指爪，以渧彼水。	There are scholars, with hair, grass, or finger claws, and water.
諸比丘！於意云何？	Bhikkhus! Yu Yiyun He?
彼士夫水渧為多，池水為多？」	What is the amount of water in Bishifu and the amount of water in the pool? "


比丘白佛：	Bhikkhu White Buddha:
「彼士夫以毛、以草，或以指爪，所渧之水少，少不足言；	"Bai Shifu uses hair, grass, or claws, but there is little water and less water;
池水甚多，百千萬倍，不可為比。」	There is so much water in the pool, millions of times, incomparable. "


「如是。	"So yes.
諸比丘！見諦者所斷眾苦，如彼池水，於未來世，永不復生。」	Bhikkhus! Seeing the truth, the sufferings of all people are broken, like a pond of water, which will never come back to life in the future. "


爾時，世尊說是法已，入室坐禪。	At that time, the Blessed One said that it was Dhamma and entered the room to sit in meditation.
時，尊者舍利弗於眾中坐，世尊入室去後，告諸比丘：	At that time, the Venerable Sariputta sat in the crowd, and the Blessed One went into the house and told the monks:
「未曾所聞！世尊今日善說池譬。	"I have never heard of it! The Lord is good at talking about Chi Pi today.
所以者何？	So what?
聖弟子具足見諦，得無間等果，若凡俗邪見、身見根本、身見集、身見生、身見起；	The holy disciple has the true meaning, and obtains the uninterrupted results. If the common sense is wrong, the body sees the root, the body sees the collection, the body sees life, the body sees the rise;
謂憂慼隱覆，慶吉保惜，說我、說眾生、說奇特矜舉。	It is said that sorrows and sorrows are hidden, and Qingji cherishes it, talks about me, talks about sentient beings, and talks about peculiar dedication.
如是眾邪，悉皆除滅，斷除根本，如折多羅樹，於未來世更不復生。	If all evils are eliminated, all will be eliminated, and the root will be eliminated. Like the Zedora tree, it will not resurrect in the future life.


「諸比丘！何等為見諦聖弟子斷上眾邪，於未來世永不復起？	"Bhikkhus! How is it to see that the disciples of the true holy disciples break the evil spirits, and will never reappear in the future?
愚癡無聞凡夫見色是我、異我、我在色、色在我；	Stupid and unheard of. Ordinary people who see color are me, different me, I am color, color is me;
見受、想、行、識，是我、異我、我在識、識在我。	Seeing, feeling, thinking, acting, and knowing are me, different me, I knowing, and knowing me.


「云何見色是我？	"Why don't you think it's me?
得地一切入處正受，觀已，作是念：	Obtain the earth and receive it right wherever it enters, observe oneself, think about doing right things:
『地即是我，我即是地，我及地唯一無二，不異不別。』	"The earth is me, and I am the earth, and I am the only one in the earth, no difference, no difference. 』
如是水、火、風、青、黃、赤、白一切入處正受，觀已，作是念：	If it is water, fire, wind, blue, yellow, red, and white.
『行即是我，我即是行，唯一無二，不異不別。』	"The action is me, I am the action, the only one is the same, the same is the same. 』
如是於一切入處，一一計我，是名色即是我。	If it is in all entrances, count me one by one, it is name and form that is me.
云何見色異我？	Why does the cloud look different? Me?
若彼見受是我，見受是我已，見色是我所，或見想、行、識即是我，見色是我所。	If he sees and feels is me, sees and feels is my own, sees form is what I see, or sees thought, action, and consciousness is me, sees form is what I see.


「云何見我中色？	"Why don't you see me in color?
謂見受是我，色在我中；	It means seeing and feeling are me, and color is in me;
又見想、行、識即是我，色在我中。	See also thinking, behavior, and knowledge are me, and color is in me.
云何見色中我？	How can the cloud see me in color?
謂見受即是我，於色中住，入於色，周遍其四體；	It is said that seeing and receiving is me, dwelling in form, entering into form, and going around the four bodies;
見想，行，識是我，於色中住，周遍其四體，是名色中我。	Seeing, thinking, action, and consciousness are me, living in form, and going around the four bodies, it is me in name and form.


「云何見受即是我？	"Yun, see and receive is me?
謂六受身——眼觸生受，耳、鼻、舌、身、意觸生受。	It is called the six senses of the body-the eye touches the vitality, the ear, nose, tongue, body and mind touch the vitality and sense.
此六受身一一見是我，我是受，是名受即是我。	The six feelings are me, I am the feeling, and the name is me.
云何見受異我？	Why does Yun see the difference between me?
謂見色是我，受是我所；	It means that seeing sex is me, feeling is what I feel;
謂想、行、識是我，受是我所，是名受異我。	It means that thinking, action, and knowledge are me, feeling is what I am, and I am different by name.


「云何見我中受？	"Why don't the cloud see me suffer?
謂色是我，受在其中，想、行、識是我，受在其中。	Predicate form is me, feeling in it, thinking, behavior, and consciousness are me, feeling in it.
云何見受中我？	How does the cloud see me?
謂色是我，於受中住，周遍其四體；	The predicate is me, dwelling in the reception, all over the body;
想、行、識是我，於受中住，周遍其四體，是名受中我。	Thinking, action, and consciousness are me, dwelling in the feeling, all around the body, is the name and feeling me.


「云何見想即是我？	"The cloud, what do you think is me?
謂六想身——眼觸生想，耳、鼻、舌、身、意觸生想。	It is said that six thoughts of the body-the eyes touch the thoughts, the ears, nose, tongue, body and mind touch the thoughts.
此六想身一一見是我，是名想即是我。	These six thoughts are me at first sight, and the name is me.
云何見想異我？	Why does Yun miss me?
謂見色是我，想是我所，識是我，想是我所，是名想異我。	It is said that seeing sex is me, wanting to be what I am, knowing is me, thinking is what I am, it is thinking of me by name.


「云何見我中想？	"Why does Yun think about me?
謂色是我，想在中住，受、行、識是我，想在中住。	Predicate form is me and want to live in it, feeling, behavior, and consciousness are me and want to live in it.
云何見想中我？	Why does Yun miss me?
謂色是我，於想中住，周遍其四體，是名想中我。	The predicate is me, I live in my thoughts, and my body is everywhere, I am the name.


「云何見行是我？	"Yun He Jianxing is me?
謂六思身——眼觸生思，耳、鼻、舌、身意觸生思。	It is called Six Thoughts of the Body-the eyes touch the thinking, the ears, nose, tongue and body will touch the thinking.
於此六思身一一見是我，是名行即是我。	Here, I think about my body six times. I see it as I am, and I am the name and line.
云何見行異我？	Why does the cloud see me differently?
謂色是我，行是我所。	The color is me, and the behavior is what I do.
受、想、識是我，行是我所，是名行異我。	Feeling, thinking, and knowing are me, behavior is what we are, and the name and behavior are different from me.


「云何見我中行？	"Why don't Yun see me, Bank of China?
謂色是我，行在中住。	That color is me, walking in the middle.
受、想、行、識是我，行在中住，是謂我中行。	Feeling, thinking, behavior, and consciousness are me, and walking in the abiding state means that I am walking in the middle.
云何見行中我？	How does the cloud see me in the line?
謂色是我，於行中住，周遍其四體，謂受、想、識是我，於行中住，周遍其四體，是名行中我。	The predicate form is me, dwelling in the movement, and the four bodies around it, the feeling, thinking, and knowledge are me, living in the movement, around the four bodies, it is the self in the name and movement.


「云何見識即是我？	"Yunhe Wisdom is me?
謂六識身——眼識，耳、鼻、舌、身、意識身。	It is called Six Consciousness Body-Eye Consciousness, Ear, Nose, Tongue, Body, Conscious Body.
於此六識身一一見是我，是名識即是我。	Here the six consciousness bodies see me at first sight, and the name consciousness is me.
云何見識異我？	Yun How do you know me?
見色是我，識是我所，見受、想、行是我，識是我所，是名識異我。	Seeing color is me, consciousness is what I see, seeing, feeling, thinking, and acting are me, consciousness is what we are, and understanding is different.


「云何見我中識？	"Yunhe, see me in the knowledge?
謂色是我，識在中住。	The predicate is me, and consciousness lives in it.
受、想、行是我，識在中住，是名我中識。	Feeling, thinking, and acting are me. Consciousness resides in the middle, which is the mind in the name.
云何識中我？	How does the cloud know me?
謂色是我，於識中住，周遍其四體。	The predicate is me, living in consciousness, all over the body.
受、想、行是我，於識中住，周遍其四體，是名識中我。	Feeling, thinking, and acting are me, living in the consciousness, all over the body, it is the me in the consciousness.


「如是聖弟子見四真諦，得無間等果，斷諸邪見，於未來世永不復起。	"If the saint disciple sees the Four Noble Truths, he will be resolute and resolute, break all evil opinions, and never reappear in the future life.
所有諸色，若過去、若未來、若現在、若內、若外、若麤、若細、若好、若醜、若遠、若近，一向積聚，作如是觀：	All the colors, if the past, if the future, if the present, if inside, if outside, if rough, if thin, if good, if ugly, if far, if near, always accumulate, do this observation:
『一切無常、一切苦、一切空、一切非我，不應愛樂、攝受、保持。	"All impermanence, all suffering, all emptiness, all non-self, should not be happy, indulgent, and maintained.
受、想、行、識亦復如是，不應愛樂、攝受、保持。』	The same is true for feeling, thinking, acting, and reeding. You should not love, take, and maintain. 』
如是觀，善繫心住，不愚於法，復觀精進，離諸懈怠，心得喜樂，身心猗息，寂靜捨住。	In this way, goodness is tied to the heart, not stupid to the Dharma, reconsider diligently, free from all slack, experience joy, body and mind rest, and quietly surrender.
具諸道品，修行滿足，永離諸惡，非不消煬、非不寂滅，滅而不起、減而不增、斷而不生，不生、不取、不著，自覺涅槃：	Having all the Taoism, the satisfaction of the practice, the eternal freedom from all evils, neither does not disappear, does not cease, does not extinguish, does not rise, decreases without increasing, breaks without regenerating, does not produce, does not take, does not attain, and consciously Nirvana:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』
」	!!br0ken!!

舍利弗說是法時，六十比丘不受諸漏，心得解脫。	When Sariputta said that it was Dharma, the sixty monks were free from all kinds of omissions and felt free.
佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 110 (One Ten) SA 110 （一一〇）薩遮


SA 110 （一一〇）薩遮	SA 110 (One Ten)
如是我聞：	If I smell:


一時，佛住毘舍離獼猴池側。	For a while, the Buddha lived on the side of the macaque pool.
毘舍離國有尼揵子，聰慧明哲，善解諸論，有聰明慢。	Vishali State Nishinzi, clever and wise, understand all theories, smart and slow.
所廣集諸論，妙智入微，為眾說法，超諸論師，每作是念：	All the theories collected extensively, with subtle wisdom, for the public to speak, surpassing the teachers of all theories, each writing is to read:
「諸沙門、婆羅門無敵我者，乃至如來亦能共論。	"The Shamen and Brahmins are invincible, and even the Tathagata can agree.
諸論師輩，聞我名者，頭額津腋下汗，毛孔流水；	The teachers of all theories, those who smell my name, sweat on their heads, foreheads, and underarms, and pores flow;
我論議風，能偃草折樹，摧破金石，伏諸龍象，何況人間諸論師輩，能當我者！」	I discuss the wind, can crush grass and break trees, destroy gold and stone, and lay down all the dragons and elephants, not to mention the teachers of the world, who can be me! "

時，有比丘名阿濕波誓，晨朝著衣持鉢，威儀詳序，端視平涉，入城乞食。	At that time, there was a monk named Ashibo swearing, morning dressed in clothes and bowls, prestigious and detailed order, looking straight, and going to the city to beg for food.
爾時，薩遮尼揵子，有少緣事，詣諸聚落，從城門出，遙見比丘阿濕波誓，即詣其所，問言：	At that time, Sajani killed his son, with a few predestined events, and told all the settlements. From the city gate, I saw the bhikkhu Ashibo oath in the distance, that is, he asked him:
「沙門瞿曇為諸弟子云何說法？	"Samen Qu, what do you think of the disciples?
以何等法教諸弟子，令其修習？」	How to teach the disciples and make them practice? "


阿濕波誓言：	Ashibo Oath:
「火種居士！世尊如是說法教諸弟子，令隨修學。	"Tinder layman! The Buddha taught his disciples in this way, and ordered them to learn.
言：	Say:
『諸比丘！於色當觀無我，受、想、行、識當觀無我。	"Monks! You see the non-self in color, and feel, think, act, and know as the non-self.
此五受陰勤方便觀，如病、如癰、如刺、如殺，無常、苦、空、非我。』	The five senses of Yin Qin are convenient, such as illness, carbuncle, thorn, killing, impermanence, suffering, emptiness, and non-self. 』
」	!!br0ken!!

薩遮尼揵子聞此語，心不喜，作是言：	When Sachani heard this, he was unhappy and said:
「阿濕波誓！汝必誤聽，沙門瞿曇終不作是說。	"Ashibo oath! You must misunderstand, and Shamen Qutan will never say anything.
若沙門瞿曇作是說者，則是邪見，我當詣彼難詰令止。」	If Shamen Qu Tan is a speaker, it is a wrong view, and I should say that it is difficult to question. "


爾時，薩遮尼犍子往詣聚落，諸離車等集會之處，語諸離車言：	At that time, the Sajani bullock went to the settlements, all the places of assembly such as Liche, saying all the words of Liche:
「我今日見沙門瞿曇第一弟子，名阿濕波誓，薄共論議，若如其所說者，我當詣彼沙門瞿曇，與共論議，進却迴轉，必隨我意。	"Today, I saw Shamen Qutan's first disciple, named Ashibo, and he vowed to discuss together. If it is what he said, I should be Shamen Qutan to discuss with each other. If I advance, I will return. I will follow my wishes.


「譬如士夫刈拔茇草，手執其莖，空中抖擻，除諸亂穢；	"For example, a sergeant plucked sage grass, holding the stem in his hand, shaking in the air, removing all the mess;
我亦如是，與沙門瞿曇論議難詰，執其要領，進却迴轉，隨其所欲，去其邪說。	The same is true for me, discussing difficult questions with Shamen Qutan, sticking to the essentials, advancing but turning around, doing whatever he wants to get rid of his heresy.


「如沽酒家執其酒囊，壓取清醇，去其糟滓；	"Rugu Restaurant holds its wine pouch, presses it out and removes its lees;
我亦如是，詣沙門瞿曇論議難詰，進却迴轉，取其清真，去諸邪說。	The same is true for me, Shamen Qutan discusses it is difficult to question, but turns back in advance, choose the halal, and dispel all the heresies.


「如織席師，以席盛諸穢物，欲市賣時，以水洗澤，去諸臭穢；	"Like a mat weaver, he uses the mat to hold all the filth, and when he wants to sell it in the market, he washes it with water to remove the filth;
我亦如是，詣沙門瞿曇所，與共論議，進却迴轉，執其綱領，去諸穢說。	The same is true for me, Shamen Qu Tansuo, discussing with each other, advancing but turning back, sticking to its program, and going to Zhu Hui.


「譬如王家調象之師，牽大醉象，入深水中，洗其身體、四支、耳、鼻，周遍沐浴，去諸麁穢；	"For example, the master of the king's elephant adjuster, drags the drunk elephant into the deep water, washes its body, four limbs, ears, and nose, bathes it all around, and goes to the filthy ones;
我亦如是，詣沙門瞿曇所，論議難詰，進却迴轉，隨意自在，執其要領，去諸穢說。	The same is true for me, Shamen Qu Tansuo, who discusses hard to question, advances but turns back, feel free to follow the essentials, and go to Zhu Hui.
汝諸離車，亦應共往觀其得失。」	If you leave the car, you should also observe the gains and losses together. "


中有離車作如是言：	There is a saying from the car:
「若薩遮尼犍子能與沙門瞿曇共論議者，無有是處。」	There is no merit in Josageni bullock who can discuss with Sammon Qutan.


復有說言：	There is more talk:
「薩遮尼犍子聰慧利根，能共論議。」	Sarjani Bullock is smart and rooted, and can discuss together.


時有五百離車與薩遮尼犍子共詣佛所，為論議故。	From time to time, there were five hundred lichas who shared the Buddha's retreat with Sajani's gongzi for discussion.


爾時，世尊於大林中，坐一樹下，住於天住。	At that time, the Blessed One was in the forest, sitting under a tree and living in heaven.
時，有眾多比丘出房外林中經行，遙見薩遮尼犍子來，漸漸詣諸比丘所，問諸比丘言：	At that time, many bhikkhus went out of the house and walked in the forest. They saw the Sachsni dog coming in the distance. Gradually they asked the monks to say:
「沙門瞿曇住在何所？」	Where does Shamen Qutan live?


比丘答言：	Bhikkhu replied:
「在大林中，依一樹下，住於天住。」	In the big forest, under Yiyi tree, live in heaven.


薩遮尼犍子即詣佛所，恭敬問訊，於一面坐。	Sachsni is the Buddha's place. He asks respectfully and sits on one side.
諸離車長者亦詣佛所，有恭敬者，有合掌問訊者，問訊已，於一面住。	All the elders who leave the car are also called the Buddha's place, there are respectful ones, and those who interrogate with their palms together, and they live in one side after the interrogation.


時，薩遮尼犍子白佛言：	At that time, the White Buddha said:
「我聞瞿曇作如是說法，作如是教授諸弟子——教諸弟子於色觀察無我，受、想、行、識觀察無我，此五受陰勤方便觀察，如病、如癰、如刺、如殺，無常、苦、空、非我。	"I heard that Qu Tan said this, and taught his disciples like this--teaching disciples to observe non-self in physicality, and to observe non-self in perception, thinking, behavior, and consciousness. These five yin diligences are convenient for observation, such as illness, carbuncle, and thorn. , Killing, impermanence, suffering, emptiness, non-self.
——為是瞿曇有如是教，為是傳者毀瞿曇耶？	——Because Qu Tan is like teaching, because it is the preacher who destroy Qu Tan?
如說說耶？	Say yes?
不如說說耶？	Why not talk about it?
如法說耶？	Say it like the law?
法次法說耶？	Fazifa said yes?
無有異忍來相難詰，令墮負處耶？」	If there is no tolerance, it will be difficult to cross-examine each other, and it will make you feel bad? "


佛告薩遮尼犍子：	Buddha told Sajani Bullock:
「如汝所聞，彼如說說、如法說、法次法說，非為謗毀，亦無難問令墮負處。	"As you have heard, it is not for slander, nor is it difficult to find out what is wrong.
所以者何？	So what?
我實為諸弟子如是說法，我實常教諸弟子，令隨順法教，令觀色無我。	I really say this for the disciples, I really often teach the disciples, so follow the law to teach, so that the observance of color is selfless.
受、想、行、識無我，觀此五受陰如病，如癰、如刺、如殺，無常、苦、空、非我。」	Feeling, thinking, acting, and knowing the non-self, and viewing these five yin, such as sickness, carbuncle, thorn, killing, impermanence, suffering, emptiness, and non-self. "


薩遮尼犍子白佛言：	The words of Sajani Qianzi Bai Buddha:
「瞿曇！我今當說譬。」	Qu Tan! I shall say for example now.


佛告薩遮尼犍子：	The Buddha told Sazhe Nigongzi:
「宜知是時。」	It's time to know.


「譬如世間一切所作皆依於地。	"For example, everything in the world depends on the ground.
如是色是我人，善惡從生；	If sex is my person, good and evil are born;
受、想、行、識是我人，善惡從生。	Feeling, thinking, behavior, and knowledge are our people, and good and evil are born.
又復譬如人界、神界、藥草、樹木，皆依於地而得生長；	Again, for example, the human world, the gods, herbs, and trees all grow depending on the ground;
如是色是我人，受、想、行、識是我人。」	If body is our person, feeling, thinking, behavior, and consciousness are our person. "


佛告火種居士：	Buddha tells the fire seed
「汝言色是我人，受、想、行、識是我人耶？」	Your words and colors are my people, and feelings, thoughts, actions, and consciousness are my people?


答言：	Answer:
「如是，瞿曇！色是我人，受、想、行、識是我人。	"So, Qu Tan! Color is my person, feeling, thinking, behavior, and consciousness are my person.
此等諸眾悉作是說。」	All these people know what they are saying. "


佛告火種居士：	Buddha tells the fire layman:
「且立汝論本，用引眾人為？」	"Let’s set up your essay and use it to introduce others?"


薩遮尼犍子白佛言：	Sajani Bullock White Buddha said:
「色實是我人。」	Lose is really me.


佛告火種居士：	Buddha tells the fire lay layman:
「我今問汝，隨意答我。	"I am asking you today, answer me as you please.
譬如國王，於自國土有罪過者，若殺、若縛、若擯、若鞭、斷絕手足；	For example, if the king is guilty of his own country, if he kills, binds, pushes, whips, and sever his brothers and feet;
若有功者，賜其象馬、車乘、城邑、財寶，悉能爾不？」	If those who have merits, give them elephants, horses, carriages, cities, and treasures. "


答言：	Answer:
「能爾。	"Neng.
瞿曇！」	Qu Tan! "

佛告火種居士：	Buddha tells the fire layman:
「凡是主者，悉得自在不？」	Anyone who is the master, knows that he is at ease?


答言：	Answer:
「如是，瞿曇！」	So, Qu Tan!

佛告火種居士：	Buddha tells the fire lay layman:
「汝言色是我，受、想、行、識即是我，得隨意自在，令彼如是，不令如是耶？」	Your words and colors are me, and feeling, thinking, deeds, and consciousness are me. You have to be free to make others like this, not like this?


時，薩遮尼犍子默然而住。	At that time, Sajani Bullock stayed silently.


佛告火種居士：	Buddha tells the fire layman:
「速說！速說！何故默然？」	"Speak quickly! Speak quickly! Why be silent?"


如是再三，薩遮尼犍子猶故默然。	Repeatedly, Sajani Bullock remained silent.


時，有金剛力鬼神持金剛杵，猛火熾然，在虛空中臨薩遮尼犍子頭上，作是言：	At that time, a vajra ghost and god holding a vajra pestle, fiercely blazing, stood on the head of the Sachani bullock in the void, saying:
「世尊再三問，汝何故不答？	"The Lord asked again and again, why didn't you answer?
我當以金剛杵碎破汝頭，令作七分。」	I shall break your head with a vajra pestle, and make it seven points. "


佛神力故，唯令薩遮尼犍子見金剛神，餘眾不見。	Because of the strength of the Buddha and the gods, the only thing that made Sachani the bullock see the King Kong god, the rest were not seen.
薩遮尼犍子得大恐怖，白佛言：	Sajani Bullock was terrified, and Bai Buddha said:
「不爾。	"No.
瞿曇！」	Qu Tan! "

佛告薩遮尼犍子：	The Buddha told Sajani Bullock:
「徐徐思惟，然後解說。	"Slowly think about it, then explain.
汝先於眾中說色是我，受、想、行、識是我，而今言不？	You said before the crowd that physicality is me, and feeling, thinking, behavior, and consciousness are me, but now you say it?
前後相違。	Contradictory.
汝先常說言：	You often speak first:
『色是我，受、想、行、識是我。』	"Lose is me, feeling, thinking, behavior, and consciousness are me. 』
火種居士！我今問汝，色為常耶？	Tinder layman! I ask you today, color is everlasting?
為無常耶？」	Is it impermanent? "


答言：	Answer:
「無常。	"Impermanence.
瞿曇！」	Qu Tan! "

復問：	Repeat question:
「無常者，是苦耶？」	Impermanent, is it suffering?


答言：	Answer:
「是苦。	"It's suffering.
瞿曇！」	Qu Tan! "

復問：	Repeat question:
「無常、苦者，是變易法，多聞聖弟子寧於中見我、異我、相在不？」	Impermanence and the suffering are the law of change. I hear more that the saint disciple would rather see me, different me, and be in each other?


答曰：	Answer:
「不也，瞿曇！」	No, Qu Tan!

受、想、行、識亦如是說。	The same goes for receiving, thinking, acting, and reeding.


佛告火種居士：	Buddha tells the fire lay layman:
「汝好思而後說。」	You Hao, think about it and say.


復問火種居士：	Re-question of the fire layman:
「若於色未離貪、未離欲、未離念、未離愛、未離渴，彼色若變、若異，當生憂、悲、惱、苦不？」	If there is no greed, desire, thought, love, or thirst in sex, if the other color changes or is different, should you be worried, sad, annoyed, or suffering?


答曰：	Answer:
「如是，瞿曇！」	So, Qu Tan!

受、想、行、識亦如是說。	The same goes for receiving, thinking, acting, and reeding.


復問：	Repeat question:
「火種居士！於色離貪、離欲、離念、離愛、離渴，彼色若變、若異，則不生憂、悲、惱、苦耶？」	Tinder layman! When sex is free from greed, desire, thoughts, love, and thirst, if the color changes or is different, then there will be no worry, sadness, annoyance, or suffering?


答曰：	Answer:
「如是。	"So.
瞿曇！如實無異。」	Qu Tan! Truth is no different. "


受、想、行、識亦如是說。	The same goes for receiving, thinking, acting, and reeding.


「火種居士！譬如士夫身嬰眾苦，常與苦俱，彼苦不斷不捨，當得樂不？」	Tinder layman! For example, the sages are suffering from all the sufferings, and they are always accompanied by the sufferings, and the sufferings are constantly reluctant. Should they be happy?


答言：	Answer:
「不也，瞿曇！」	No, Qu Tan!

「如是，火種居士！身嬰眾苦，常與苦俱，彼苦不斷、不捨，不得樂也。	"If so, the fire layman! The body and the child are suffering, and they are always suffering. They are constantly suffering, reluctant, and unhappy.
火種居士！譬如士夫持斧入山，求堅實材。	Tinder layman! For example, a scholar holding an axe into the mountain, seeking solid material.
見芭蕉樹洪大傭直，即斷其根葉，剽剝其皮，乃至窮盡，都無堅實。	Seeing the plantain tree Hongda straight, that is, cutting off its roots and leaves, plucking its skin, and even exhausting it, there is no solidity.
火種居士！汝亦如是，自立論端。	Tinder layman! The same is true for you, self-reliant.
我今善求真實之義，都無堅實，如芭蕉樹也，而於此眾中敢有所說。	I am so good at seeking truthful righteousness, but there is no solidity, like a banana tree, but I dare to say it in this crowd.
我不見沙門、婆羅門中，所知、所見能與如來、應、等正覺所知、所見共論議，不摧伏者。	I don’t see the Shamen and Brahmins, those who know and see can be discussed with the Tathagata, should, and other enlightenment know and see, and do not destroy them.
而便自說：	And he said:
『我論議風，偃草折樹，能破金石，調伏龍象，要能令彼額津腋汗，毛孔水流。』	"I talked about the wind, the grass breaks the tree, it can break the stone, adjust the dragon elephant, and make it sweat in the front of the armpit, and the pores flow. 』
汝今自論己義而不自立，先所誇說能伏彼相，今盡自取，而不能動如來一毛。」	You talk about your own righteousness instead of self-reliance. You first boasted that you can surrender to the other side, and now you can take everything for yourself, and you can't move the Tathagata. "


爾時，世尊於大眾中，被欝多羅僧，現胸而示：	At that time, the Blessed One was among the masses, and he was shown to his chest by the monk Dora:
「汝等試看，能動如來一毛以不？」	Wait for a try, can you move the Tathagata?


爾時，薩遮尼犍子默然低頭，慚愧失色。	At that time, Sajani Bullock bowed his head silently, shameless.
爾時，眾中有一離車，名突目佉，從座起，整衣服，合掌白佛言：	At that time, there was a car in the crowd with a sudden name. Starting from the seat, he finished his clothes and put his hands together in the white Buddha's words:
「世尊！聽我說譬。」	Master! Listen to me for example.


佛告突目佉：	The Buddha told the sudden head:
「宜知是時。」	It's time to know.


突目佉白佛言：	Suddenly, the white Buddha said:
「世尊！譬如有人執持斗斛，於大聚穀中，取二三斛，今此薩遮尼犍子亦復如是。	"World Honored One! For example, someone holding Dendrobium, taking two or three Dendrobium in the Great Ju Valley, this is also true of Sachani Bullock.
世尊！譬如長者巨富多財，忽有罪過，一切財物悉入王家，薩遮尼犍子亦復如是。	Lord! For example, the elders are very rich and wealthy, and suddenly they have sins, and all their belongings have entered the king's house, and the same is true for the Sachsni Bullock.
所有才辯悉為如來之所攝受。	All it was argued that it was taken by the Tathagata.


「譬如城邑聚落邊有大水，男女大小悉入水戲，取水中蟹，截斷其足，置於陸地，以無足故，不能還復入於大水。	"For example, there is a large water at the side of a settlement in a city. Men and women of all sizes enter the water play, take crabs from the water, cut off their feet, and place them on the land.
薩遮尼犍子亦復如是。	The same is true for Sajani Bullock.
諸有才辯悉為如來之所斷截，終不復敢重詣如來命敵論議。」	All talented argued that it was cut off by the Tathagata, and finally no longer dared to reiterate that the Tathagata ordered the enemy to discuss. "


爾時，薩遮尼犍子忿怒熾盛，罵唾突目佉離車言：	At that time, the Sajani bullock became angry and spit out his eyes.
「汝麁疏物！不審諦何為其鳴？	"You sparse things! What is it for not to examine the truth?
吾自與沙門瞿曇論，何豫汝事？」	Myself and Shamen Qu Tan, what is the matter? "


薩遮尼犍子呵罵突目佉已，復白佛言：	Sajani Bullock, scolded the eyes, and replied the Buddha's words:
「置彼凡輩鄙賤之說，我今別有所問。」	Don't ask other people's contempt, I don't ask any questions today.


佛告薩遮尼犍子：	The Buddha told Sajani Bullock:
「恣汝所問，當隨問答。」	"Whatever you ask, you should follow along."


「云何？	"Yun He?
瞿曇！為弟子說法，令離疑惑？」	Qu Tan! To speak for the disciple, make Li puzzled? "


佛告火種居士：	Buddha tells the fire lay layman:
「我為諸弟子說諸所有色，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切如實觀察非我、非異我、不相在；	"I speak of all forms for the disciples, if the past, if the future, if the present, if the inside, if the outside, if the outside, if the small, if the good, if the ugly, if the far, if the near, observe everything truthfully, Non-self, non-existence;
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.
彼學必見跡不斷壞，堪任成就，厭離知見，守甘露門，雖非一切悉得究竟，且向涅槃。	His learning must see signs of continuous deterioration, worthy of accomplishment, disgusted with knowledge, and guarding the gate of Ganlu, although it is not everything to know the end, and to Nirvana.
如是弟子從我教法，得離疑惑。」	If the disciples follow my teaching, they must be free from doubt. "


復問：	Repeat question:
「瞿曇！復云何教諸弟子，於佛法得盡諸漏、無漏，心解脫、慧解脫，現法自知作證：	"Qu Tan! Fuyun He taught all his disciples to have all the omissions, no omissions, liberation of the mind, liberation of wisdom, and self-knowledge of the method to testify:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』
？」	? "

佛告火種居士：	Buddha tells the fire lay layman:
「正以此法，諸所有色，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切如實知非我、非異我、不相在；	"In this way, all colors, if the past, if the future, if the present, if the inside, if the outside, if the side, if the thin, if the good, if the ugly, if the far, if the near, everything is as it is, knows not me, Non-self, non-existence;
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.
彼於爾時成就三種無上——智無上、解脫無上、解脫知見無上。	At that time, he achieved three kinds of supremacy—the supremacy of wisdom, the supremacy of liberation, and the supremacy of liberating knowledge.
成就三種無上已，於大師所恭敬、尊重、供養如佛。	Achieve the three supreme qualities, respected, respected, and supported by the master like a Buddha.
世尊覺一切法，即以此法調伏弟子，令得安隱、令得無畏、調伏寂靜、究竟涅槃。	The Blessed One is aware of all dharma, that is, to tune the disciples in this way, to make peace, fearlessness, silence, and ultimate Nirvana.
世尊為涅槃故，為弟子說法。	The Blessed One is Nirvana, and he speaks for his disciples.
火種居士！我諸弟子於此法中，得盡諸漏，得心解脫，得慧解脫，於現法中自知作證：	Tinder layman! In this method, all my disciples have all the leakages, the heart is liberated, the wisdom is liberated, and they know and testify in the present method:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』
」	!!br0ken!!

薩遮尼犍子白佛言：	The words of the White Buddha of Sajani Bullock:
「瞿曇！猶如壯夫，鋒刃亂下，猶可得免；	"Qu Tan! Just like a strong man, the blade is in chaos, you can avoid it;
瞿曇論手，難可得脫。	Qu Tan's discussion on the hands is rare.
如盛毒蛇，猶可得避；	Like a viper, you can still avoid it;
曠澤猛火，猶可得避；	Kuangze fierce fire, you can still avoid it;
兇惡醉象，亦可得免；	Vicious drunk elephants can also be avoided;
狂餓師子，悉可得免；	Hungry teacher, you can avoid it;
沙門瞿曇論議手中，難可得脫。	Shamen Qutan discusses in his hands, it is rare to get rid of it.
非我凡品，輕躁鄙夫，論具不備，以論議故，來詣瞿曇。	Non-self-especial, light-hearted, contemptuous, unprepared in theory, and arrogant Qu Tan.


「沙門瞿曇！此毘舍離豐樂國土，有遮波梨支提、漆菴羅樹支提、多子支提、瞿曇在拘樓陀支提、婆羅受持支提、捨重擔支提、力士寶冠支提。	"Samen Qutan! In this Vishali Fengle land, there are Zhapo Lizhi, Qiam Luoshuzhi, Duozizhi, Qutan in Kulouduo, Brahma receiving support and support, Lux treasure crown support.
世尊！當安樂於此毘舍離國，諸天、魔、梵、沙門、婆羅門，及諸世間，於世尊所，常得恭敬、奉事、供養，令此諸天、魔、梵、沙門、婆羅門，長夜安樂。	Lord! When you are happy here in Vaishali, the heavens, demons, Brahma, Shamon, Brahman, and the world, in the place of the Blessed One, often receive respect, service, and support, so that the heavens, demons, Brahma, Shamon, and Brahmin, Long night and peace.
唯願止此，明朝與諸大眾，受我薄食。」	I only wish to stop this, and the Ming Dynasty and the public will take my food. "


爾時，世尊默然而許。	At that time, the Lord silently agreed.
時，薩遮尼犍子知佛世尊默然受請已，歡喜隨喜，從座起去。	At that time, Sachsni, knowing that the Lord Buddha silently accepted the invitation, rejoiced, rejoiced, and got up from the seat.


爾時，薩遮尼犍子於彼道中，語諸離車：	At that time, Sajani's bullock was in that way, and he left the car:
「我已請沙門瞿曇及諸大眾，供設飯食，汝等人各辦一釜食，送至我所。」	I have invited Shamen Qutan and the public to provide meals, and you and others will each prepare a pot of food and deliver it to our office.


諸離車各還其家，星夜供辦，晨朝送至薩遮尼犍子所。	All the cars were returned to their homes, and they were provided by the starry night, and sent to the Sajani Deer House in the morning.
薩遮尼犍子晨朝灑掃敷座，供辦淨水，遣使詣佛，白言：	Sajani Gan Zichen sprinkled and cleaned the seat in the morning, provided water purification, sent envoys to Buddha, and said:
「時到。」	It's time.


爾時，世尊與諸大眾，著衣持鉢，往薩遮尼犍子所，大眾前坐。	At that time, the Blessed One and the people, dressed in clothes and bowls, went to the Sajani Bullock House and sat in front of the people.
薩遮尼犍子自手奉施清淨飲食，充足大眾。	Sajani Ganzi administers a clean diet, which is sufficient for the public.
食已，洗鉢竟。	After eating, washing the bowl.
薩遮尼犍子知佛食竟，洗鉢已，取一卑床於佛前坐。	Sachsini knows that the Buddha eats food, washes the bowl, and takes a humble bed to sit in front of the Buddha.
爾時，世尊為薩遮尼犍子說隨喜偈言：	At that time, the Blessed One spoke for Sajani and the bullock said:


「於諸大會中，奉火為其最；	"Of all the conventions, fire is the best;

闈陀經典中，婆毘諦為最；	Among the Vedo Sutras, Babidi is the most;

人中王為最，諸河海為最，	The king is the most among people, the rivers and seas are the most,
諸星月為最，諸明日為最，	The stars and the moon are the most, the tomorrows are the most,
十方天人中，等正覺為最。」	Among the ten heavenly people, enlightenment is the best. "


爾時，世尊為薩遮尼犍子種種說法，示、教、照、喜已，還歸本處。	At that time, the Blessed One’s various sayings for the Sajanni bullock, showing, teaching, taking photos, and joys were returned to this place.


時，諸比丘於彼道中眾共論議：	At that time, the bhikkhus discussed in this way:
「五百離車各為薩遮尼犍子供辦飲食，彼諸離車於何得福？	"The five hundred lichee each provided food and drink for the Sachani bullocks. How can they get blessed when they leave the car?
薩遮尼犍子於何得福？」	Where is the son of Sajani? "


爾時，諸比丘還自住處，舉衣鉢，洗足已，至世尊所，頭面禮足，退坐一面，白佛言：	At that time, the bhikkhus still lived in their own places, raised their mantles, washed their feet, and reached the place of the Blessed One, bowed their heads and bowed their feet, and sat back. The White Buddha said:
「世尊！我等向於路中自共論議，五百離車為薩遮尼犍子供辦飲食，供養世尊、諸大眾。	"Blessed One! I am waiting to discuss with myself in the road, five hundred limousines will provide food for Sajani Bullock, and provide for the Lord and the public.
彼諸離車於何得福？	How can he get blessed when he leaves the car?
薩遮尼犍子於何得福？」	How can Sachani Bullock be blessed? "


佛告諸比丘：	Buddha told monks:
「彼諸離車供辦飲食，為薩遮尼犍子，於薩遮尼犍子所因緣得福，薩遮尼犍子得福佛功德。	"He left the car to provide food and drink for the Sachsni bullock, and the Sachsani bullock got blessed by fate, and the Sachsani bullock received blessings and merits.
彼諸離車得施有貪、恚、癡因緣果報，薩遮尼犍子得施無貪、恚、癡因緣果報。」	Those who lied to the chariot had to give greed, trance, and ignorance to cause and retribute, and the Sachani bullock had to do not greed, trance, and ignorance to cause and result. "


彼多羅十問差摩、焰、仙尼	Ten Questions of Petoroth Chamo, Hom, Sinni
阿［少／兔］羅、長者西、毛端、薩遮	Ah [Shao/Rabbit] Luo, Elder Xi, Mao Duan, Sacha

雜阿含經卷第五	Miscellaneous Book 5




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 111 (one to one) with flow SA 111 （一一一）有流


SA 111 （一一一）有流	SA 111 (one to one) with flow
雜阿含經卷第六	Zaagama Sutra 6
宋天竺三藏求那跋陀羅譯	Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞：	If I smell:


一時，佛住摩拘羅山。	For a while, the Buddha lived on Mount Mokula.


時，有侍者比丘名曰羅陀，晡時從禪覺，往詣佛所，禮佛足，退坐一面，白佛言：	At that time, there was a waiter bhikkhu named Luotua. At that time, from Zen awakening, he went to the Buddha's place, worshipped the Buddha's feet, and sat back. The white Buddha said:
「如世尊說有流。	"As the Lord said, there is flow.
云何名有流？	What is the name of the cloud?
云何名有流滅？」	Why is the cloud exiled? "


佛告羅陀：	Buddha told Luotu:
「善哉所問！當為汝說。	"Shan Zai asked! Take it for you.
所謂有流者，愚癡無聞凡夫於色集、色滅、色味、色患、色離不如實知；	The so-called streamers, ignorant and ignorant ordinary people are not as true to their knowledge as they are in color collection, color extinction, color taste, color trouble, and color separation;
不如實知故，於色愛樂、讚歎、攝受、染著。	If you don't know the truth as it is, you will love, admire, take photos, and get infected with sex.
緣愛樂色故取，緣取故有，緣有故生，緣生故老、病、死、憂、悲、惱、苦增。	Because of love and sex, there is, because there is, because there is birth, because of birth, old age, sickness, death, worry, sorrow, worry, suffering increase.
如是純大苦聚斯集起。	Such is the gathering of pure great suffering.
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.
是名有流。	It’s a celebrity.


「多聞聖弟子於色集、色滅、色味、色患、色離如實知；	"Many of the saint disciples know the truth about the collection of color, the disappearance of color, the taste of color, the suffering of color, and the separation of color;
如實知故，於彼色不起愛樂、讚歎、攝受、染著；	If you know the truth and know the truth, you can't love, admire, indulge, or get tainted in Beise;
不愛樂、讚歎、攝受、染著故，色愛則滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老、病、死、憂、悲、苦、惱，如是純大苦聚滅。	If you don’t love pleasure, admiration, ingestion, or being infected with it, lust will die, love will die, if you die, you will die, if you die, you will be born and die, if you die, you will be old, sick, dead, sorrow, sad, distressed , Such is the pure great suffering.
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.
是名如來所說有流、有流滅。」	It is the name of the Tathagata saying that there is flow and there is flow. "


佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 112 (one one two) SA 112 （一一二）斷知


SA 112 （一一二）斷知	SA 112 (one one two)
如是我聞：	If I smell:


一時，佛住摩拘羅山。	For a while, the Buddha lived on Mount Mokula.


時，有侍者比丘名羅陀，晡時從禪覺，往詣佛所，禮佛足，退坐一面，白佛言：	At that time, there was a waiter monk named Luotuo. At that time, from Zen awakening, he went to the Buddha's place, worshipped the Buddha's feet, and sat back. The white Buddha said:
「世尊！如世尊說色斷知，受、想、行、識斷知。	"Blessed One! Just like the Blessed One says that form knows, feel, think, act, and know know.
世尊！云何色斷知，受、想、行、識斷知？」	Lord! What color is the cloud? Judging knowing, receiving, thinking, acting, and knowing to know? "


佛告羅陀：	Buddha told Luotu:
「善哉所問，當為汝說。	"The kind you ask, let me speak for you.
於色憂、悲、苦、惱盡，離欲、滅、息、沒，是名色斷知；	Worry, sorrow, suffering, exhaustion of desire, extinction, extinction, absence, is the judgment of name and form;
於受、想、行、識，憂、悲、惱、苦盡，離欲、滅、息、沒，是名受、想、行、識斷知。」	To feel, think, act, know, worry, sorrow, annoy, suffering, quit desire, extinction, breath, and absent, is the name to feel, think, act, know and know. "


佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and Rhodhya Bhikkhu listened to what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 113 (one one three) SA 113 （一一三）斷色苦


SA 113 （一一三）斷色苦	SA 113 (one one three)
如是我聞：	If I smell:


一時，佛住在摩拘羅山，侍者比丘名曰羅陀。	For a while, the Buddha lived on Mount Makura, and the waiter was named Luo Tuo.


時，有眾多外道出家詣尊者羅陀所，共相問訊已，退坐一面，問尊者羅陀言：	At that time, there were many foreign monks and monks at the Venerable Luo Tuo Suo, who had all questioned each other, and sat back and asked Venerable Luo Tuo said:
「汝何故於沙門瞿曇所出家修梵行？」	Why did you become a monk at the monk of Shamen Qutan?


尊者羅陀答言：	Venerable Luo Tuo replied:
「我為斷苦故，於世尊所出家修梵行。」	For the sake of ending suffering, I became a monk and practiced Brahma at the Blessed One.


復問：	Repeat question:
「汝為斷何等苦故，於沙門瞿曇所出家修梵行？」	What a tragic story for you to sever, and practice Brahma at the monk of Shamen Qutan?


羅陀答言：	Luo Tuo replied:
「為斷色苦故，於世尊所出家修梵行，斷受、想、行、識苦故，於世尊所出家修梵行。」	In order to break the physical and sufferings, practice the Brahma practice in the Blessed One's monk, cut off the experience, think, act, and understand the sufferings, and practice the Brahma practice in the Blessed One's monk.


時，諸外道出家聞尊者羅陀所說，心不喜，從坐起，呵罵而去。	At that time, when Venerable Luo Tuo, a monk from the outside world, said that he was unhappy, he sat up and scolded away.


爾時，尊者羅陀知諸外道出家去已，作是念：	At that time, Venerable Luo Tuo knew that all the foreign roads had gone to become a monk, and he said:
「我向如是說，將不毀謗世尊耶？	"This is what I said, will not slander the Lord?
如說說耶？	Like to talk?
如法說、法次法說耶？	Rufa, Facifa, yeah?
將不為他難問詰責墮負處耶？」	Wouldn't it be difficult for him to blame and blame? "


爾時，尊者羅陀晡時從禪覺，往詣佛所，稽首佛足，却住一面，以其上事具白佛言：	At that time, the Venerable Luo Tuozha enlightened from Zen, went to the Buddha's place, inspected the head of the Buddha's feet, but stayed on the same side, with the white Buddha saying:
「世尊！我向所說，得無過耶？	"Holy Lord! What I told you, there is nothing wrong with it?
將不毀謗世尊耶？	Will not slander the Lord?
不為他人難問詰責墮負處耶？	Isn't it hard to ask and blame for others?
如說說耶？	Like to talk?
如法說、法次法說耶？」	Such as the law, the law and the law? "


佛告羅陀：	Buddha told Luotu:
「汝成實說，不毀如來，如說說、如法說、法次法說。	"Rucheng tells the truth, not to destroy the Tathagata, such as talking, such as Dharma, and Dharma.
所以者何？	So what?
羅陀！色苦，為斷彼苦故，出家修梵行；	Luo Tuo! Literary suffering, in order to break away from the miserable past, monk and practice Brahma;
受、想、行、識苦，為斷彼苦故，出家修梵行。」	To receive, think, act, and understand suffering, in order to break the sufferings of the other side, and to become a monk and practice Brahma. "


佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was over, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 114 (one to four) SA 114 （一一四）知苦


SA 114 （一一四）知苦	SA 114 (one to four)
如是我聞：	If I smell:


一時，佛住摩拘羅山，侍者比丘名曰羅陀。	For a while, the Buddha lived on Mount Makula, and the waiter was named Luo Tuo as the monk.


時，有眾多外道出家至尊者羅陀所，共相問訊已，退坐一面，問羅陀言：	At that time, there were many monks and monks in Luo Tuo Suo, who had all interrogated each other, and sat back and asked Luo Tuo:
「汝為何等故，於沙門瞿曇所出家修梵行？」	Why did you wait and practiced the Brahma at the monk of Shamen Qutan?


羅陀答言：	Luo Tuo replied:
「我為知苦故，於世尊所出家修梵行。」	For the sake of knowing my suffering, I became a monk and practiced Brahma in the Blessed One.


時，諸外道聞羅陀所說，心不喜，從坐起，呵罵而去。	At that time, when the outsiders heard what Luo Tuo said, their hearts were unhappy, and they just sat up and scolded.


爾時，羅陀晡時從禪覺，往詣佛所，稽首佛足，退坐一面。	At that time, Luo Tuozhu went from the Zen awakening to the Buddha's place, inspected the Buddha's feet, and sat back.
以其上事具白佛言：	According to the above things, the White Buddha said:
「世尊！我向所說，得無毀謗世尊耶？	"My Lord! I told you, there is no slander to the Lord?
將不令他難問詰責墮負處耶？	Wouldn't it make it difficult for him to ask the blame?
不如說說、非如法說、非法次法說耶？」	Why don't you talk about it, don't say it, or say it illegally? "


佛告羅陀：	Buddha told Luotu:
「汝真實說，不毀如來，不令他人難問詰責墮負處也，是如說說、如法說、法次法說。	"You said truthfully, not to destroy the Tathagata, not to make it difficult for others to ask questions, or to blame. It is like saying, saying, and saying.
所以者何？	So what?
色是苦，為知彼苦故，於如來所出家修梵行；	Lust is suffering, in order to understand the suffering of the other side, I will be a monk in the Tathagata to practice Brahma;
受、想、行、識是苦，為知彼苦故，於如來所出家修梵行。」	Feeling, thinking, acting, and knowing are suffering. In order to know the other's suffering, I will become a monk and practice Brahma. "


佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and Rhodhya Bhikkhu listened to what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 115 (one to five) SA 115 （一一五）憂悲


SA 115 （一一五）憂悲	SA 115 (one to five)
如是我聞：	If I smell:


一時，佛住摩拘羅山。	For a while, the Buddha lived on Mount Mokula.
時，有侍者比丘名曰羅陀。	At that time, there was a waiter monk named Luo Tuo.


時，有眾多外道出家至尊者羅陀所，共相問訊已，退坐一面，問羅陀言：	At that time, there were a large number of monks and monks in Luo Tuo Suo, who had all questioned each other, and sat back and asked Luo Tuo said:
「汝為何等故，於沙門瞿曇所出家修梵行？」	Why did you wait for that, and practiced Brahma as a monk at Shamen Qutan?


羅陀答言：	Luo Tuo replied:
「為於色憂、悲、惱、苦盡、離欲、滅、寂、沒故，於如來所出家修梵行；	"For the sake of sorrow, sorrow, anxiety, exhaustion of suffering, renunciation, extinction, solitude, and no cause, I shall practice Brahma in the Tathagata;
為於受、想、行、識，憂、悲、惱、苦盡、離欲、滅、寂、沒故，於如來所出家修梵行。」	In order to feel, think, act, know, worry, sorrow, worry, exhaustion of suffering, liberation, cessation, solitude, and no-cause, practice the Buddhist practice in the Tathagata. "


爾時，眾多外道出家聞是已，心不喜，從坐起，呵罵而去。	At that time, many foreign monks had heard of it, but they were not happy, and they went away from sitting up and cursing.


爾時，羅陀晡時從禪覺，往詣佛所，稽首禮足，退坐一面。	At that time, Luo Tuozhu went to the Buddha's place from Zen awakening, bowed his head and sat down.
以其上事具白佛言：	In terms of the above things, the White Buddha said:
「世尊！我得無謗世尊耶？	"Master! I must not slander the Lord?
不令他人來難問詰責墮負處耶？	Don’t let others come. Is it hard to ask the blame?
不如說說、非如法說、非法次法說耶？」	Why don't you talk about it, say it against the law, say it illegally? "


佛告羅陀：	Buddha told Luotu:
「汝真實說，不謗如來，不令他人難問詰責墮負處也，如說說、如法說、法次法說。	"You really say that you don't slander the Tathagata, and you will not make it difficult for others to question and criticize the place, such as talking, dharma, and dharma.
所以者何？	So what?
羅陀！色憂、悲、惱、苦，為斷彼故，於如來所出家修梵行。	Luo Tuo! Worry, sadness, anxiety, and suffering, in order to judge the other, be a monk in the Tathagata and practice Brahma.
受、想、行、識，憂、悲、惱、苦，為斷彼故，於如來所出家修梵行。」	Feel, think, act, know, worry, sorrow, annoy, and suffer, in order to cut off the other, you will be a monk and practice Brahma. "


佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 116 (one six) SA 116 （一一六）我我所


SA 116 （一一六）我我所	SA 116 (one six)
如是我聞：	If I smell:


一時，佛住摩拘羅山。	For a while, the Buddha lived on Mount Mokula.
時，有侍者比丘名曰羅陀。	At that time, there was a waiter monk named Luo Tuo.


時，有眾多外道出家至羅陀所，共相問訊已，退坐一面，問羅陀言：	At that time, many foreign monks came to the Luo Tuo Institute, and they had all interrogated each other. They sat back and asked Luo Tuo's words:
「汝何故於沙門瞿曇所出家修梵行？」	Why did you become a monk at the monk of Shamen Qutan?


羅陀答言：	Luo Tuo replied:
「於色見我、我所、我慢使繫著，彼若盡、離欲、滅、寂、沒，於受、想、行、識，見我、我所、我慢使繫著，彼若盡、離欲、滅、寂、沒故，於世尊所出家修梵行。」	"Yose sees me, what I am, and my slowness is bound to it, if it is exhausted, liberation, cessation, loneliness, noness, in feeling, thinking, action, consciousness, see me, what I am, and my slowness is bound to it, if it is exhausted , Desire, Extinction, Silence, No reason, and practice Brahma in the Blessed One’s monk.”


諸外道出家聞是語，心不喜，從坐起，呵罵而去。	Zhuwaidao monks heard the truth, not happy, from sitting up, cursing away.


羅陀比丘晡時從禪覺，往詣佛所，稽首禮足，退坐一面。	When Luotuo Bhikkhusaw enlightened from Zen, he went to the Buddha's place, paid homage to his head, and sat back.
以其上事具白佛言：	In terms of the above things, the White Buddha said:
「世尊！我之所說，得無毀謗世尊耶？	"Holy Lord! What I said, there is no slander against the Lord?
不令他人難問詰責墮負處耶？	Don’t make it difficult for others to question and criticize.
不如說說、不如法說、非法次法說耶？」	Why don't you talk about it, why don't you say it, or say it illegally? "


佛告羅陀：	Buddha told Luotu:
「汝真實說，不謗如來，不令他人難問詰責墮負處也，是如說說、如法說、法次法說。	"You truthfully say that you should not slander the Tathagata, and that it will not make it difficult for others to question and blame. It is like saying, dharma, and dharma.
所以者何？	So what?
於色見我、我所、我慢使繫著，彼若盡、離欲、滅、寂、沒故。	Yu Se sees me, what I am, and I am slowly bound, and if he is exhausted, liberated, extinguished, lonely, and without cause.
受、想、行、識，見我、我所、我慢使繫著，彼若盡、離欲、滅、寂、沒故，於如來所出家修梵行。」	Feeling, thinking, acting, and knowing, seeing me, what I have, and what I am slowly bound to, if it is exhausted, free from desire, extinguished, lonely, and without cause, become a monk in the Tathagata and practice Brahma. "


佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was over, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 117 (One Seven Seven) There is a leak SA 117 （一一七）有漏障閡


SA 117 （一一七）有漏障閡	SA 117 (One Seven Seven) There is a leak
如是我聞：	If I smell:


一時，佛住摩拘羅山。	For a while, the Buddha lived on Mount Mokula.
時，有侍者比丘名曰羅陀。	At that time, there was a waiter monk named Luo Tuo.


時，有眾多外道出家至羅陀所，共相問訊已，退坐一面，問羅陀言：	At that time, many foreign monks came to the Luotuo, and they had all interrogated each other. They retreated and asked Luotuo:
「汝何故於沙門瞿曇所出家修梵行？」	Why did you become a monk at the monk of Shamen Qutan?


羅陀答言：	Luo Tuo replied:
「於色有漏，障閡、熱惱、憂悲，彼若盡、離欲、滅、寂、沒。	"There are leaks, obstacles, irritation, sorrow, ecstasy, detachment, extinction, solitude, and absence.
受、想、行、識有漏，障閡、熱惱、憂悲，彼若盡、離欲、滅、寂、沒故，於如來所出家修梵行。」	Feeling, thinking, acting, and knowledge are missing, barriers, heat, sorrow, extinction, liberation, extinction, loneliness, no cause, and monk practice in the Tathagata. "


時，眾多外道出家聞是已，心不喜，從坐起，呵罵而去。	At that time, many foreign monks had heard about it, and they were unhappy, and started to sit up and scolded.


爾時，羅陀晡時從禪覺，往詣佛所，稽首佛足，退坐一面。	At that time, Luo Tuozhu from Zen enlightenment, went to the Buddha's place, inspected the Buddha's feet, and sat back.
以其上事具白佛言：	Based on the above things, Bai Buddha said:
「世尊！我之所說，將無謗世尊耶？	"My Lord! What I said will not slander the Lord?
不令他人難問詰責墮負處耶？	Doesn't it make it difficult for others to ask the blame?
不如說說、不如法說、非法次法說耶？」	Why don't you talk about it, why don't you say it, or illegally say it? "


佛告羅陀：	Buddha told Luotu:
「汝真實說，不謗如來。	"You really don't slander the Tathagata.
所以者何？	So what?
色有漏，有障閡、熱惱、憂悲，彼若盡、離欲、滅、寂、沒。	There are leaks, obstacles, sorrows, heat, sorrow, extinction, detachment, extinction, solitude, and absence.
受、想、行、識有漏，障閡、熱惱、憂悲，彼若盡、離欲、滅、寂、沒故，於如來所出家修梵行。」	Feeling, thinking, acting, and knowledge are missing, barriers, irritations, sorrows, extinction, liberation, extinction, loneliness, and no cause, go to the Tathagata to practice Brahma. "


佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 118 (One Eighteen) Greedy SA 118 （一一八）貪恚痴


SA 118 （一一八）貪恚痴	SA 118 (One Eighteen) Greedy
如是我聞：	If I smell:


一時，佛住摩拘羅山。	For a while, the Buddha lived on Mount Mokula.
時，有侍者比丘名曰羅陀。	At that time, there was a waiter monk named Luo Tuo.


時，有外道出家至羅陀所，共相問訊已，退坐一面，問羅陀言：	At that time, a foreigner came to the Luo Tuo sho, and they had all interrogated each other. They sat back and asked Luo Tuo's words:
「汝何故於沙門瞿曇所出家修梵行？」	"Why did you become a monk at the monk of Shamen Qutan?"


羅陀答言：	Luo Tuo answered:
「於色貪、恚、癡，彼若盡、離欲、滅、寂、沒；	"In sex, greed, ecstasy, ignorance, extinction, liberation, extinction, solitude, and absence;
於受、想、行、識，貪、恚、癡，彼若盡、離欲、滅、寂、沒，於如來所出家修梵行。」	In feeling, thinking, behavior, consciousness, greed, transcendence, ignorance, extinction, liberation, extinction, loneliness, and emptiness, in the Tathagata monk and practice Brahma. "


諸外道聞是語已，心不喜，從坐起，呵責而去。	Hearing the truth from the outside world, the heart is not happy, from sitting up, and leaving.


羅陀比丘晡時從禪覺，往詣佛所，稽首佛足，退坐一面。	When Luo Tuo Bhikkhu was enlightened from Zen, he went to the Buddha's place, inspected the Buddha's feet, and sat back.
以其上事具白佛言：	In terms of the above things, the White Buddha said:
「世尊！我之所說，將無謗世尊耶？	"My Lord! What I said will not slander the Lord?
不令他人難問詰責墮負處耶？	Don’t make it difficult for others to question and criticize and degenerate.
不如說說、不如法說、非法次法說耶？」	It’s better to talk about it, it’s better to say it, and it’s illegal to say it, yeah? "


佛告羅陀：	Buddha told Luotu:
「汝真實說，不謗如來，不令他人難問詰責墮負處也，如說說、如法說、法次法說。	"You truthfully say that you should not slander the Tathagata, and that it will not make it difficult for others to question and criticize the place, such as talking, dharma, and dharma.
所以者何？	So what?
於色貪、恚、癡，彼若盡、離欲、滅、寂、沒；	Greed, ecstasy, ignorance in sex, extinction, liberation, extinction, loneliness, and absence;
於受、想、行、識，貪、恚、癡，彼若盡、離欲、滅、寂、沒故，於如來所出家修梵行。」	In feeling, thinking, behavior, consciousness, greed, transcendence, ignorance, extinction, renunciation, extinction, loneliness, no cause, monk practice in Tathagata. "


佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 119 (One Nineteen) SA 119 （一一九）欲愛喜


SA 119 （一一九）欲愛喜	SA 119 (One Nineteen)
如是我聞：	If I smell:


一時，佛住摩拘羅山。	For a while, the Buddha lived on Mount Mokula.
時，有侍者比丘名曰羅陀。	At that time, there was a waiter monk named Luo Tuo.


時，有眾多外道出家至羅陀所，共相問訊已，退坐一面，問羅陀言：	At that time, many foreign monks came to the Luotuo, and they had all interrogated each other. They retreated and asked Luotuo:
「汝何故於沙門瞿曇所出家修梵行？」	Why did you become a monk at the monk of Shamen Qutan?


羅陀答言：	Luo Tuo replied:
「於色欲、愛、喜，彼若盡、離欲、滅、寂、沒；	"In lust, love, joy, extinction, detachment, extinction, silence, and absence;
於受、想、行、識，欲、愛、喜，彼若盡、離欲、滅、寂、沒故，於如來所出家修梵行。」	In feeling, thinking, acting, knowledge, desire, love, joy, extinction, cessation, cessation, loneliness, and no cause, you should be a monk and practice brahma. "


時，諸外道聞是語已，心不喜，從坐起，呵罵而去。	At that time, the outsiders heard the truth, but were unhappy, and went away from sitting up and scolding.


羅陀比丘晡時從禪覺，詣佛所，稽首佛足，退坐一面。	When Luo Tuo Bhiqiu was enlightened from Zen, he called the Buddha's place, inspected the Buddha's feet, and sat back.
以其上說具白佛言：	In the words of the White Buddha:
「世尊！我之所說，不謗如來耶？	"Master! What I said, don't you slander the Tathagata?
不令他人難問詰責墮負處耶？	Don’t make it difficult for others to question and criticize.
不如說說、不如法說、非法次法說耶？」	Why don't you talk about it, why don't you say it, or illegally say it? "


佛告羅陀：	Buddha told Luotu:
「汝真實說，不謗如來，不令他人難問呵嘖墮負處也，如說說、如法說、如法次法說。	"You really say that you don't slander the Tathagata, and you don't make it difficult for others to ask or fall into trouble, such as talking, dharma, or dharma.
所以者何？	So what?
於色欲、愛、喜，彼若盡、離欲、滅、寂、沒；	For lust, love, joy, extinction, liberation, extinction, silence, and absence;
於受、想、行、識，欲、愛、喜，彼若盡、離欲、滅、寂、沒故，於如來所出家修梵行。」	In feeling, thinking, action, consciousness, desire, love, joy, if one is extinct, detached from desire, extinguished, lonely, and without cause, practice the Brahma in the Tathagata. "


佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already there, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 120 (One Twenty) Magic SA 120 （一二〇）魔


SA 120 （一二〇）魔	SA 120 (One Twenty) Magic
如是我聞：	If I smell:


一時，佛住摩拘羅山。	For a while, the Buddha lived on Mount Mokula.
時，有侍者比丘名曰羅陀。	At that time, there was a waiter monk named Luo Tuo.


爾時，世尊告羅陀言：	At that time, the Blessed One told Luo Tuo:
「諸所有色，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切當觀皆是魔所作；	"All the colors, if the past, if the future, if the present, if inside, if outside, if small, if small, if good, if ugly, if far, if near, all of them are viewed by the devil;
諸所有受、想、行、識，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切當觀皆是魔所作。」	All feelings, thoughts, behaviors, and consciousness, if the past, if the future, if the present, if inside, if outside, if yelling, if small, if good, if ugly, if far, if near, all of them should be viewed as demons Made. "


佛告羅陀：	Buddha told Luotu:
「色為常耶？	"Looking forever?
為無常耶？」	Is it impermanent? "


答曰：	Answer:
「無常。	"Impermanence.
世尊！」	Lord! "

復問：	Repeat question:
「若無常者，是苦耶？」	If the impermanent, is it suffering?


答曰：	Answer:
「是苦。	"It's suffering.
世尊！」	Lord! "

「受、想、行、識亦復如是。」	The same is true for receiving, thinking, acting, and reeding.
復問：	Repeat question:
「羅陀！若無常、苦者，是變易法，多聞聖弟子寧於中見色是我、異我、相在不？」	"Luo Tuo! If the impermanence and the suffering, it is the law of change. If you hear more about it, the disciple of the saint would rather be in the middle to see that it is me, the different me, and the presence?


答曰：	Answer:
「不也，世尊！」	No, Lord!

佛告羅陀：	Buddha told Luotu:
「若多聞聖弟子於此五受陰不見是我、是我所故，於諸世間都無所取，無所取故無所著，無所著故自覺涅槃：	"If you hear more about the saint’s disciples who don’t see in this five years of suffering, it’s me and my cause. There is nothing to take in the world.
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there. 』
」	!!br0ken!!

佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was over, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 121 (One Two One) How to Die SA 121 （一二一）死法


SA 121 （一二一）死法	SA 121 (One Two One) How to Die
如是我聞：	If I smell:


一時，佛住摩拘羅山。	For a while, the Buddha lived on Mount Mokula.
時，有侍者比丘名曰羅陀。	At that time, there was a waiter monk named Luo Tuo.


爾時，世尊告羅陀比丘言：	At that time, the Blessed One told Luo Tuobi Qiu said:
「諸所有色，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切皆是死法；	"All colors, if the past, if the future, if the present, if inside, if outside, if small, if fine, if good, if ugly, if far, if near, all of them are death;
所有受、想、行、識，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切皆是死法。」	All feelings, thoughts, actions, and consciousness, if the past, if the future, if the present, if the inside, if the outside, if yin, if small, if good, if ugly, if far, if near, everything is the law of death. "


佛告羅陀：	Buddha told Luotu:
「色為常耶？	"Looks like that?
為無常耶？」	Is it impermanent? "


答曰：	Answer:
「無常。	"Impermanence.
世尊！」	Lord! "

復問：	Repeat question:
「若無常者，是苦耶？」	If the impermanent, is it suffering?


答曰：	Answer:
「是苦。	"It's suffering.
世尊！」	Lord! "

「受、想、行、識，為常、為無常耶？」	Feeling, thinking, behavior, and consciousness are constant and impermanent?


答曰：	Answer:
「無常。	"Impermanence.
世尊！」	Lord! "

復問：	Repeat question:
「若無常者，是苦耶？」	If the impermanent, is it suffering?


答曰：	Answer:
「是苦。	"It's suffering.
世尊！」	Lord! "

復問：	Repeat question:
「若無常、苦者，是變易法，多聞聖弟子寧於中見是我、異我、相在不？」	If the impermanence, the suffering, it is the law of change. I hear more about the saint disciple who would rather see in the middle. Is it me, different me, and each other?


答曰：	Answer:
「不也，世尊！」	No, Lord!

佛告羅陀：	Buddha told Luotu:
「若多聞聖弟子於此五受陰如實觀察非我、非我所者，於諸世間都無所取，無所取者無所著，無所著故自覺涅槃：	"If you hear more about the saint’s disciples in this five yin observing truthfully and observing those who are not self and what is not self, there is nothing in the world, and those who take nothing have nothing to write, and those who have nothing to take have nothing to write.
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, Brahma has been established, what has been done has been done, and I know I cannot accept it. 』
」	!!br0ken!!

佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already there, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 122 (one two two) all beings SA 122 （一二二）眾生


SA 122 （一二二）眾生	SA 122 (one two two) all beings
如是我聞：	If I smell:


一時，佛住摩拘羅山。	For a while, the Buddha lived on Mount Mokula.


時，有侍者比丘名曰羅陀，白佛言：	At that time, there was a waiter monk named Luo Tuo, and the White Buddha said:
「世尊！所謂眾生者，云何名為眾生？」	Master! So-called beings, what is the name of beings?


佛告羅陀：	Buddha told Luotu:
「於色染著纏綿，名曰眾生；	"Yose dyed with lingering, called beings;
於受、想、行、識染著纏綿，名曰眾生。」	Feeling, thinking, acting, and consciousness are lingering, and they are called beings. "


佛告羅陀：	Buddha told Luotu:
「我說於色境界當散壞消滅，於受、想、行、識境界當散壞消滅，斷除愛欲，愛盡則苦盡，苦盡者我說作苦邊。	"I said that the state of physicality should be dissipated and annihilated, and the realm of feeling, thought, action, and consciousness should be dissipated and annihilated, cut off the desire for love, and if love is exhausted, suffering will be exhausted.
譬如聚落中諸小男小女嬉戲，聚土作城郭宅舍，心愛樂著，愛未盡、欲未盡、念未盡、渴未盡，心常愛樂、守護，言：	For example, in the settlement, all the little boys and girls play around, gather the soil to make the city's house, love and enjoy, love, desire, desire, thirst, and always love and guard, saying:
『我城郭，我舍宅。』	"My city, my house. 』
若於彼土聚愛盡、欲盡、念盡、渴盡，則以手撥足蹴，令其消散。	If you gather all love, desire, thoughts, and thirst in the other land, you can use your hands to touch your feet to dissipate them.
如是，羅陀！於色散壞消滅愛盡，愛盡故苦盡，苦盡故我說作苦邊。」	If so, Luo Tuo! Because of the dispersion, destruction destroys love, love is exhausted, suffering is exhausted, and suffering is exhausted, so I call it the side of suffering. "


佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was over, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 123 (one two three) love, love, greed SA 123 （一二三）愛喜貪


SA 123 （一二三）愛喜貪	SA 123 (one two three) love, love, greed
如是我聞：	If I smell:


一時，佛住摩拘羅山。	For a while, the Buddha lived on Mount Mokula.


時，有侍者比丘名曰羅陀，往詣佛所，稽首禮足，退坐一面，白佛言：	At that time, a waiter monk named Luo Tuo, went to the Buddha's place, paid homage to the head, and sat back. The White Buddha said:
「善哉！世尊！為我略說法要，我聞法已，我當獨一靜處，專心思惟，不放逸住：	"Goodness! Lord! Give me a brief explanation, I have heard the Dharma, I should be the only place to be quiet, concentrate on thinking, and don’t let go:
『所以族姓子剃除鬚髮，身著染衣，正信非家，出家學道，增加精進，修諸梵行，見法自知作證：	『So the clan’s surname has shaved hair and shaved hair, dressed in dyed clothes, is faithful to the family, has become a monk, learns Taoism, increased diligence, and practiced various Brahman practices.
「我生已盡，梵行已立，所作已作，自知不受後有。」	My life is over, the Brahma has been established, what has been done has been done, I know that I will not be there.
』」	』」

爾時，世尊告羅陀曰：	At that time, the Blessed One told Luo Tuo:
「善哉！羅陀！能於佛前問如是義。	"Goodness! Luo Tuo! Can ask the Buddha the truth.
諦聽，善思，當為汝說。	Listen carefully, think carefully, and speak for you.
羅陀！當知有身、有身集、有身滅、有身滅道跡。	Luo Tuo! One should know that there is a body, a body set, a body extinction, and a body wandering path.
何等為有身？	What a body?
謂五受陰—— 色受陰，受、想、行、識受陰。	It is called the five receiving yin-appearance receiving yin, receiving, thinking, acting, consciousness receiving yin.
云何有身集？	Why does the cloud have body set?
謂當來有愛，貪、喜俱，於彼彼愛樂，是名有身集。	It is said that there is love, greed, and joy. It is a collection of name and body.
云何有身滅？	Why does the cloud die?
謂當有愛，喜、貪俱，彼彼愛樂無餘斷、捨、吐、盡、離欲、寂、沒，是名有身盡。	It means that there should be love, joy, and greed. He loves pleasure without interruption, giving up, vomiting, exhausting, renunciation, loneliness, and absent.
云何有身滅道跡？	Why does the cloud have a body?
謂八正道——正見、正志、正語、正業、正命、正方便、正念、正定，是名有身滅道跡。	The Eightfold Path-Right View, Right Will, Right Words, Right Karma, Right Life, Right Convenience, Right Mind, Right Concentration, is the name of the body and the path.
有身當知，有身集當斷，有身滅當證，有身滅道跡當修。	There is a body to know, a body set to be broken, a body to die as a certificate, and a body shape to be repaired.
羅陀！若多聞聖弟子於有身若知、若斷，有身集若知、若斷，有身滅若知、若證，有身滅道跡若知、若修已，羅陀！名斷愛、離愛、轉結，止慢無間等，究竟苦邊。」	Luo Tuo! If you hear more about the saint’s disciples in the body if you know and break, if you have the body if you know and break, if you have the body if you know, if you know, if you have the body, if you know, if you have practiced, Luotuo! The name breaks love, breaks love, turns around, stops slow, etc., what a bitter side. "


羅陀比丘聞佛所說，歡喜奉行。	When the Buddha heard what the Buddha said, Luo Tuo Bhikkhu joyfully followed it.
從坐起，作禮而去。	Sit up and go away.
世尊如是教授已，羅陀比丘獨一靜處，專精思惟。	The Blessed One is like a professor, the Luotuo Bhikkhu is the only place in peace, specializing in thinking.
所以善男子剃除鬚髮，著染色衣，正信非家，出家學道，增益精進，修諸梵行，見法自知作證：	Therefore, the virtuous man shaves his beard and hair, wears dyed clothes, believes that he is not a family, he learns the way, gains diligence, practices all the Brahma, sees the Dharma and knows to testify:
「我生已盡，梵行已立，所作已作，自知不受後有。」	My life is over, the Brahma has been established, I have done what I have done, and I know that I will not be there.
成阿羅漢，心善解脫。	Become an Arahant, be kind and free.


佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said that this was done, and Rhodhya Bhikkhu heard what the Buddha said, and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 124 (one two four) magic SA 124 （一二四）魔


SA 124 （一二四）魔	SA 124 (one two four) magic
如是我聞：	If I smell:


一時，佛住摩拘羅山。	For a while, the Buddha lived on Mount Mokula.
時，有侍者比丘名曰羅陀。	At that time, there was a waiter monk named Luo Tuo.


爾時，世尊告羅陀比丘言：	At that time, the Blessed One told Luo Tuobi Qiu said:
「諸比丘！有色，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切當觀皆是魔。	"Bhikkhus! Colored, if the past, if the future, if the present, if the inside, if the outside, if it is small, if it is fine, if it is good, if it is ugly, if it is far, if it is near, everything should be viewed as a demon.
受、想、行、識，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切當觀皆是魔。	Feeling, thinking, behavior, and consciousness, if the past, if the future, if the present, if inside, if outside, if in, if small, if good, if ugly, if far, if near, all of them should be viewed as demons.
羅陀！於意云何？	Luo Tuo! Yu Yiyun He?
色為常耶？	Is it everlasting?
為無常耶？」	Is it impermanent? "


答曰：	Answer:
「無常。	"Impermanence.
世尊！」	Lord! "

「若無常者，是苦耶？」	If the impermanent, is it suffering?


答曰：	Answer:
「是苦。	"It's suffering.
世尊！	Lord!

「若無常、苦者，是變易法，多聞聖弟子寧於中見我不？」	If there is impermanence and the suffering, it is the law of change. If you hear more about it, the saint disciple would rather see me?


答曰：	Answer:
「不也，世尊！」	No, Lord!

「受、想、行、識亦復如是。	"The same is true for receiving, thinking, acting, and reeding.
是故，羅陀！多聞聖弟子於色生厭，於受、想、行、識生厭，厭故不樂，不樂故解脫，解脫知見：	That's why, Luo Tuo! It is often heard that the saint’s disciples are bored in body, bored in feeling, thinking, acting, and knowing, disgusted and unhappy, unhappy because of unhappiness, liberation, liberation of knowledge:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』
」	!!br0ken!!

佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 125 (one two five) SA 125 （一二五）魔所作


SA 125 （一二五）魔所作	SA 125 (one two five)
如是我聞：	If I smell:


一時，佛住摩拘羅山。	For a while, the Buddha lived on Mount Mokula.
時，有侍者比丘名曰羅陀。	At that time, there was a waiter monk named Luo Tuo.


爾時，世尊告羅陀比丘言：	At that time, the Blessed One told Luo Tuobi Qiu said:
「諸所有色，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切皆是魔所作。	"All the colors, if the past, if the future, if the present, if inside, if outside, if awkward, if small, if good, if ugly, if far, if near, everything is done by demons.
受、想、行、識亦復如是。」	The same is true for receiving, thinking, acting, and reeding. "


佛告羅陀：	Buddha told Luotu:
「於意云何？	"Yu Yiyun?
色是常耶？	Color is Chang Ye?
為非常耶？」	Is it very? "


答曰：	Answer:
「無常。	"Impermanence.
世尊！」	Lord! "

復問：	Repeat question:
「若無常者，是苦耶？」	If the impermanent, is it suffering?


答曰：	Answer:
「是苦。	"It's suffering.
世尊！」	Lord! "

復問：	Repeat question:
「受、想、行、識為是常耶？	"Feeling, thinking, acting, and knowing are common?
為無常耶？」	For impermanence? "


答曰：	Answer:
「無常。	"Impermanence.
世尊！」	Lord! "

復問：	Repeat question:
「若無常者，是苦耶？」	Impermanent, is it suffering?


答曰：	Answer:
「是苦。	"It's suffering.
世尊！」	Lord! "

佛告羅陀：	Buddha told Luotu:
「若無常、苦者，是變易法，多聞聖弟子寧於中見我、異我、相在不？」	If there is impermanence and suffering, it is the law of change. It is often said that holy disciples would rather see me, different me, and be in each other?


答曰：	Answer:
「不也，世尊！」	No, Lord!

「是故，羅陀！多聞聖弟子於色生厭，厭故不樂，不樂故解脫，解脫知見：	"That's why, Luo Tuo! Hear more that the saint disciple is bored in body, disgusted and unhappy, and liberated by unhappy, liberating knowledge:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is exhausted, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』
」	!!br0ken!!

佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and joyfully followed it.


第三經亦如是。	The same is true of the third sutra.
所異者，佛告羅陀：	The stranger, the Buddha told Luotu:
「多聞聖弟子於此五受陰，陰陰觀察非我、非我所。	"The disciples of Duowensheng receive yin for five years here, and observe the non-self and non-self in yin.
觀察已，於諸世間都無所取，不取故不著，不著故自覺涅槃：	Observation is nothing in the world. If you don’t take it, you can’t realize it. If you don’t know it, you can consciously Nirvana:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, Brahma has been established, what has been done has been done, and I know that I will not be there. 』
」	!!br0ken!!

佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and Rhodhya Bhikkhu listened to what the Buddha said and joyfully followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 126 (one twenty six) how to die SA 126 （一二六）死法


SA 126 （一二六）死法	SA 126 (one twenty six) how to die
如是我聞：	If I smell:


一時，佛住摩拘羅山。	For a while, the Buddha lived on Mount Mokula.
時，有侍者比丘名曰羅陀。	At that time, there was a waiter monk named Luo Tuo.


爾時，世尊告羅陀言：	At that time, the Blessed One told Luo Tuo:
「諸所有色，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，當觀彼一切皆是死法。	"All colors, if the past, if the future, if the present, if inside, if outside, if niche, if fine, if good, if ugly, if far, if near, see that everything is the law of death.
受、想、行、識亦復如是。」	The same is true for receiving, thinking, acting, and reeding. "


餘如前說。	Yu Ruqian said.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 127 (one two seven) ruling SA 127 （一二七）斷法


SA 127 （一二七）斷法	SA 127 (one two seven) ruling
如是我聞：	If I smell:


一時，佛住摩拘羅山。	For a while, the Buddha lived on Mount Mokula.
時，有侍者比丘名曰羅陀。	At that time, there was a waiter monk named Luo Tuo.


爾時，世尊告羅陀言：	At that time, the Blessed One told Luo Tuo:
「諸所有色，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切當觀皆是斷法。	"All the colors, if the past, if the future, if the present, if inside, if outside, if niche, if fine, if good, if ugly, if far, if near, all of them are judgments.
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.
多聞聖弟子如是觀者，於色生厭，於受、想、行、識生厭，厭故不樂，不樂故解脫，解脫知見，自知：	Hearing that the saint disciple is like a spectator, disgusted by body, disgusted by feeling, thinking, behavior, and knowledge, disgusted with unhappiness, unhappy because of unhappiness, free from unhappiness, free from knowledge and self-knowledge:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』
」	!!br0ken!!

佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and Rhodhya Bhikkhu heard what the Buddha said and joyfully followed it.


如是我觀察斷法，如是——觀察滅法，觀察棄捨法，觀察無常法，觀察苦法，觀察空法，觀察非我法，觀察無常、苦、空、非我法，觀察病法，觀察癰法，觀察刺法，觀察殺法，觀察殺根本法，觀察病、癰、刺、殺、殺根本法。	If it is I observe the judgment, if it is-observe the death of the law, observe the abandonment method, observe the impermanence, observe the suffering, observe the empty method, observe the non-self, observe the impermanence, suffering, emptiness, non-self, observe the disease, observe Carbuncle method, observe the method of stabbing, observe the method of killing, observe the basic method of killing, observe the basic method of disease, carbuncle, assassination, killing, and killing.
——如是諸經，皆如上說。	——Such as all the sutras said above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 128 (one twenty eight) ruling SA 128 （一二八）斷法


SA 128 （一二八）斷法	SA 128 (one twenty eight) ruling
如是我聞：	If I smell:


一時，佛住摩拘羅山。	For a while, the Buddha lived on Mount Mokula.
時，有侍者比丘名曰羅陀。	At that time, there was a waiter monk named Luo Tuo.


爾時，世尊告羅陀言：	At that time, the Blessed One told Luo Tuo:
「諸所有色，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切當觀皆是斷法。	"All the colors, if the past, if the future, if the present, if inside, if outside, if niche, if fine, if good, if ugly, if far, if near, all of them are judgments.
觀察已，於色欲貪斷，色貪斷已，我說心善解脫。	Observation has been, in lust and desire, lust and greed have been cut off, I say that the heart is kind and free.
受、想、行、識亦復如是。」	The same is true for receiving, thinking, acting, and reeding. "


佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said this sutra, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it.


如是比十四經，亦如上說。	This is more than the Fourteen Classics, as mentioned above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 129 (one twenty nine) ruling SA 129 （一二九）斷法


SA 129 （一二九）斷法	SA 129 (one twenty nine) ruling
如是我聞：	If I smell:


一時，佛住摩拘羅山。	For a while, the Buddha lived on Mount Mokula.
時，有侍者比丘名曰羅陀。	At that time, there was a waiter monk named Luo Tuo.


爾時，世尊告羅陀言：	At that time, the Blessed One told Luo Tuo:
「諸所有色，若過去、若未來、若現在，若內、若外，若麤、若細，若好、若醜，若遠、若近，彼一切當觀皆是斷法。	"All colors, if the past, if the future, if the present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, all of them are judged.
觀察斷法已，於色欲貪斷，我說心善解脫。	Observing the judgment, and lust and desire, I say that the heart is kind and free.
受、想、行、識亦復如是。」	The same is true for receiving, thinking, acting, and reeding. "


佛說此經已，羅陀比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was over, and Rhodhya Bhikkhu heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 130 (130) Seeking Master SA 130 （一三〇）求大師


SA 130 （一三〇）求大師	SA 130 (130) Seeking Master
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「欲斷五受陰者，當求大師。	"Anyone who wants to break the five yin receptions should seek a master.
何等為五？	What is five?
謂色受陰，受、想、行、識受陰，欲斷此五受陰，當求大師。」	It means physical and yin-receiving, feeling, thinking, behavior, consciousness and yin-receiving. If you want to break these five yin-reception, you should ask a master. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it.


如當斷，如是當知、當吐、當息、當捨，亦復如是。	Such as breaking, such as knowing, vomiting, resting, and giving up, and so on.
如求大師，如是勝師者、順次師者、教誡者、勝教誡者、順次教誡者、通者、廣通者、圓通者、導者、廣導者、究竟導者、說者、廣說者、順次說者、正者、伴者、真知識者、親者、愍者、悲者、崇義者、安慰者、崇樂者、崇觸者、崇安慰者、欲者、精進者、方便者、勤者、勇猛者、固者、強者、堪能者、專者、心不退者、堅執持者、常習者、不放逸者、和合者、思量者、憶念者、覺者、知者、明者、慧者、受者、思惟者、梵行者、念處者、正勤者、如意足者、根者、力者、覺分者、道分者、止者、觀者、念身者、正憶念者，亦復如是。	If you ask for a master, if you are a master, a teacher, a teacher, a teacher, a teacher, a teacher, a master, a master, a master, a guide, a guide, a master, a speaker , Speaker, Speaker, Righteous, Companion, True Knowledge, Relative, Suffering, Sad, Advocating, Comforting, Pleasure, Touching, Comforting, Desire, Diligence Those who are convenient, those who are diligent, those who are brave, those who are firm, those who are strong, those who are capable, those who specialize, those who are persistent, those who persist, those who are habitual, those who do not let go, those who are in harmony, those who think, those who remember, those who feel One, one who knows, one who knows, one who is wise, one who accepts, one who thinks, one who is brahman, one who is mindful, one who is diligent, one who wishful, the one who root, the one who is powerful, the one who is aware, the one who divides the way, the one who stops, the one who observes The same is true for those who think of the body, and those who are mindful.





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 131 (one three one) Get used to color SA 131 （一三一）習於色


SA 131 （一三一）習於色	SA 131 (one three one) Get used to color
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若沙門、婆羅門習於色者，隨魔自在，入於魔手，隨魔所欲，為魔所縛，不脫魔繫。	"Salmon and Brahman who are accustomed to sex, follow the demons freely, enter the demons' hands, follow the demons' desires, are bound by the demons, and do not get out of the demons.
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.
若沙門、婆羅門不習色。	If Shamen and Brahmins do not learn sex.
如是沙門、婆羅門不隨魔自在，不入魔手，不隨魔所欲，解脫魔縛，解脫魔繫。」	For example, Shamen and Brahmans do not follow the demons at ease, do not enter the hands of the demons, and do not follow the demons' desires, free from the bondage of the demons, and free from the demons. "


佛說是經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said it was the sutra, and the monks heard what the Buddha said and joyfully followed it.


如是，習近者、習著者、味者、決定著者、止者、使者、往者、撰擇者、不捨者、不吐者，如是等沙門、婆羅門隨魔自在，如上說。	If so, learners, learners, tasters, decision authors, stoppers, messengers, pastors, writers, reluctants, and do not vomit, such as Shamen and Brahmans follow the magic freely, as mentioned above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 132 (One Three Two) SA 132 （一三二）不習近


SA 132 （一三二）不習近	SA 132 (One Three Two)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若沙門、婆羅門於色不習近者，不隨魔自在，不入魔手，不隨魔所欲，非魔縛所縛，解脫魔繫；	"If Shamen and Brahmans are not accustomed to sex, they will not follow the demons at ease, do not get into the hands of the demons, do not follow the demons' desires, are not bound by the demons, and free from the demons;
不習受、想、行、識亦復如是。」	The same goes for not accustomed to receiving, thinking, acting, and reeding. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.


乃至吐色亦復如是。	Even spit color is the same.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 133 (One Three Three) SA 133 （一三三）何所有故


SA 133 （一三三）何所有故	SA 133 (One Three Three)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令眾生無明所蓋，愛繫其首，長道驅馳，生死輪迴，生死流轉，不去本際？」	Make all beings ignorant, love is the head, the long road drives, the reincarnation of life and death, the circulation of life and death, do not go to the real world? "


諸比丘白佛言：	The words of the Bhikkhus:
「世尊是法根、法眼、法依。	"The Blessed One is the root, the eye, and the idiom.
善哉！世尊！唯願哀愍，廣說其義，諸比丘聞已，當受奉行。」	Good! Lord! I only wish to mourn and talk about its righteousness, and all monks have heard of it and should be practiced. "


佛告比丘：	Buddha told Bhikkhu:
「諦聽，善思，當為汝說。	"Listen carefully, think well, say it for you.
諸比丘！色有故，色事起，色繫著，色見我，令眾生無明所蓋，愛繫其首，長道驅馳，生死輪迴，生死流轉。	Bhikkhus! There is a reason for color, color matters, color is related, color sees me, making all beings ignorant, love is the head, the long road drives, the cycle of life and death, the cycle of life and death.
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.
諸比丘！色為常耶？	Bhikkhus! Is it everlasting?
為非常耶？」	Is it very? "


答曰：	Answer:
「無常。	"Impermanence.
世尊！」	Lord! "

復問：	Repeat question:
「若無常者，是苦耶？」	If the impermanent, is it suffering?


答曰：	Answer:
「是苦。	"It's suffering.
世尊！」	Lord! "

「如是，比丘！若無常者是苦，是苦有故，是事起、繫著、見我，令眾生無明所蓋，愛繫其頭，長道驅馳，生死輪迴，生死流轉。	"So, Bhikkhu! If impermanence is suffering, it is suffering and cause, it is things that arise, tie, and see me, so that all beings are covered by ignorance, love is tied to their heads, long roads drive, life and death cycle, life and death cycle.
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reed.
是故，諸比丘！諸所有色，若過去、若未來、若現在，若內、若外、若麤、若細，若好、若醜，若遠、若近，彼一切非我、非異我、不相在，是名正慧。	So, monks! All colors, if the past, if the future, if the present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, all of them are not self, non-self, non-existent, It is Ming Zhenghui.
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.


「如是見、聞、覺、識，求得隨憶、隨覺、隨觀，彼一切非我、非異我、不相在，是名正慧。	"If you see, hear, perceive, and know, and seek to recollect, perceive, and observe, everything is non-self, non-self, and non-existent, it is Ming Zhenghui.


「若有見言有我、有世間、有此世、常、恒、不變易法，彼一切非我、非異我、不相在，是名正慧。	"If there is me, the world, this world, constant, perseverance, and unchanging laws, everything that is not self, non-self, and non-existent, it is Ming Zhenghui.


「若復有見非此我、非此我所、非當來我、非當來我所，彼一切非我、非異我、不相在，是名正慧。	"If there is no such thing as self, non-self, non-self, non-self, and non-self, all others are non-self, non-self, and non-existent, it is Ming Zhenghui.


「若多聞聖弟子於此六見處觀察非我、非我所，如是觀者，於佛所狐疑斷，於法、於僧狐疑斷。	"If Duo Wen Sheng disciples observe the non-self and non-self in these six views, as the observer, he doubts about the Buddha, and doubts about the Dharma and the monk.
是名，比丘！多聞聖弟子不復堪任作身、口、意業，趣三惡道；	It's a name, Bhikkhu! Duo Wen Sheng disciple is no longer able to do the three evil ways of body, mouth, mind and karma;
正使放逸，聖弟子決定向三菩提，七有天人往來，作苦邊。」	Just as letting go, the holy disciple decided to go to the San Bodhi, and the seven heavens and humans will be on the sidelines of suffering. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 134 (one three four) SA 134 （一三四）孤疑斷


SA 134 （一三四）孤疑斷	SA 134 (one three four)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘……如上說。	At that time, the Blessed One told the monks... as said above.
差別者：	The difference:
「多聞聖弟子於此六見處觀察非我、非我所。	"Sacred disciples from Duowen are here to observe the non-self and non-self.
如是觀者，於苦狐疑斷，於習、滅、道狐疑斷。	In this case, the viewer is suspicious of bitterness, and suspicious of Xi, Mie and Tao.
是名，比丘！多聞聖弟子不復堪任作身、口、意業，趣三惡道……」如是廣說，乃至「作苦邊」。	It's a name, Bhikkhu! Duo Wen Sheng disciple is no longer able to do body, mouth, mental karma, and the three evil ways..." As it is widely said, even "being a bitter side."


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 135 (One Three Five) SA 135 （一三五）孤疑斷


SA 135 （一三五）孤疑斷	SA 135 (One Three Five)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘……。	At that time, the Blessed One told the monks....
廣說如上。	It is widely said above.
差別者：	Differences:
「若多聞聖弟子於此六見處觀察非我、非我所。	"If Duo Wen Sheng disciples observe the non-self and non-self in this six views.
如是觀者，於佛狐疑斷，於法、僧、苦、集、滅、道狐疑斷……」如是廣說，乃至「作苦邊。」	If you are a spectator, you will be suspicious of Buddha, suspicious of Dharma, Sangha, suffering, Ji, Nie, Tao..." As it is widely said, even "being the side of suffering."


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 136 (one thirty six) is for a reason SA 136 （一三六）是事有故


SA 136 （一三六）是事有故	SA 136 (one thirty six) is for a reason
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「於何所是事有故，何所起，何所繫著，何所見我？	"Where are things and why, where do they start, where are they tied, where do you see me?
諸比丘！令彼眾生無明所蓋，愛繫其首，長道驅馳，生死輪迴，生死流轉，不知本際？」	Bhikkhus! So that all beings are covered by ignorance, love is the head, the long road drives, the reincarnation of life and death, the circulation of life and death, do not know the real world? "


諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依。	"The Blessed One is the root, the eye, and the idiom.
善哉！世尊！唯願哀愍，廣說其義，諸比丘聞已，當受奉行。」	Good! Lord! I only wish to mourn and talk about its righteousness, and all monks have heard of it and should be practiced. "


佛告諸比丘：	Buddha told monks:
「諦聽，善思，當為汝說。	"Listen carefully, think well, say it for you.
諸比丘！色有故，是色事起，於色繫著，於色見我，令眾生無明所蓋，愛繫其首，長道驅馳，生死輪迴，生死流轉。	Bhikkhus! There is a reason for color, it is the matter of color, which is related to color, and when color sees me, all beings are covered by ignorance, love is the head, the long road drives, the cycle of life and death, the cycle of life and death.
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.
諸比丘！色是常耶？	Bhikkhus! Color is Chang Ye?
為非常耶？」	Is it very? "


答曰：	Answer:
「無常。	"Impermanence.
世尊！」	Lord! "

復問：	Reply:
「若無常者，是苦耶？」	If the impermanent, is it suffering?


答曰：	Answer:
「是苦。	"It's suffering.
世尊！」	Lord! "

「如是，比丘！若無常者是苦，是苦有故，是事起、繫著、見我，令彼眾生無明所蓋，愛繫其首，長道驅馳，生死輪迴，生死流轉。	"So, Bhikkhu! If impermanence is suffering, it is suffering and cause, it is things that arise, tie, and see me, so that all beings are covered by ignorance, love is the head, the long path drives, the cycle of life and death, the cycle of life and death.
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.


「是故，諸比丘！諸所有色，若過去、若未來、若現在，若內、若外，若麤、若細，若好、若醜，若遠、若近，彼一切非我、非異我、不相在。	"That's why, bhikkhus! All forms, if the past, if the future, if the present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, everything is neither self nor Different from me, not with each other.
如是觀者，是名正慧。	The viewer is Ming Zhenghui.
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.


「如是見、聞、覺、識，求得隨憶、隨覺，隨觀，彼一切非我、非異我、不相在，是名正慧。	"If you see, hear, perceive, and know, seek to recollect, perceive, and observe, all of which are not-self, non-self, and non-existent, it is Ming Zhenghui.


「若有見言有我、有此世、有他世、有常、有恒、不變易，彼一切非我、非異我、不相在，是名正慧。	"If there is self, this world, other worlds, permanence, perseverance, and changelessness, everything that is not-self, non-different-self, and non-existent is Ming Zhenghui.


「若復有見非此我、非此我所、非當來我、非當來我所，彼一切非我、非異我、不相在，是名正慧。	"If you see that it is not this self, this non-self, non-self, non-self, and non-self, everything is non-self, non-self, and non-existent, it is Ming Zhenghui.


「若多聞聖弟子於此六見處觀察非我、非我所，如是觀者，於佛狐疑斷，於法、僧狐疑斷。	"If Duo Wen Sheng disciples observe the non-self and non-self in these six views, as the observer, he is suspicious of the Buddha, and suspicious of the Dharma and the monk.
是名，比丘！不復堪任作身、口、意業，趣三惡道；	It's a name, Bhikkhu! Can no longer be used to the three evil ways of body, mouth, mind and karma;
正使放逸，諸聖弟子皆悉決定向於三菩提，七有天人往生，作苦後邊。」	Just as letting go, all the saints and disciples have all decided to go to the Three Bodhi, and seven days after the heavens and human beings will die, they will suffer after suffering. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 137 (one thirty seven) SA 137 （一三七）孤疑斷


SA 137 （一三七）孤疑斷	SA 137 (one thirty seven)
第二經亦如是。	The same is true for the second sutra.
差別者，於苦、集、滅、道狐疑斷。	Those who differ are suspicious about suffering, gathering, extinction, and Tao.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 138 (one thirty eight) SA 138 （一三八）孤疑斷


SA 138 （一三八）孤疑斷	SA 138 (one thirty eight)
第三經亦如是。	The same is true of the third sutra.
差別者，於佛、法、僧狐疑斷，於苦、集、滅、道狐疑斷。	Those who are different are suspicious about Buddhism, Dharma, and Sanghu, and suspicious about suffering, concentration, extinction, and Tao.


雜阿含經卷第六	Zaagama Sutra 6



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 139 (One Thirty Nine) SA 139 （一三九）憂悲惱苦


SA 139 （一三九）憂悲惱苦	SA 139 (One Thirty Nine)
雜阿含經卷第七	The Seventh Book of Zaagham
宋天竺三藏求那跋陀羅譯	Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫，何所著？	What is it, what is it?
何所見我，若未起憂、悲、惱、苦令起，已起憂、悲、惱、苦重令增廣？」	Why do you see me, if there is no worries, sorrow, annoyance, and suffering, I have already experienced sorrow, sorrow, annoyance, and suffering. "


諸比丘白佛言：	Buddhist Words of Bhikkhus:
「世尊是法根、法眼、法依，唯願廣說，諸比丘聞已，當受奉行。」	The Blessed One is the root, the eye, and the idiom. He only wishes to speak widely, and all monks have heard of it and should be practiced.


佛告諸比丘：	Buddha told monks:
「色有故，色起，色繫、著故，於色見我，未起憂、悲、惱、苦令起，已起憂、悲、惱、苦重令增廣。	"There is a reason for color, color rises, color system, and reason. Seeing me in color, there is no worry, sorrow, annoyance, suffering, but worry, sorrow, annoyance, and suffering increase.
受、想、行、識亦復如是。	Want to know that line, same is the case.
諸比丘！於意云何？	Bhikkhus! Yu Yiyun He?
色為常耶？	Is it everlasting?
為非常耶？」	For very? "


答曰：	Answer:
「無常。	"Impermanence.
世尊！」	Lord! "

復問：	Repeat question:
「若無常者，是苦耶？」	Impermanent, is it suffering?


答曰：	Answer:
「是苦。	"It's suffering.
世尊！」	Lord! "

「如是，比丘！若無常者是苦，是苦有故，是事起、繫、著、見我，若未起憂、悲、惱、苦令起，已起憂、悲、惱、苦重令增廣。	"So, Bhikkhu! If impermanence is suffering, it is suffering with cause, it is something that arises, connects, feels, and sees me. If there is no worry, sorrow, annoyance, and suffering, sorrow, sorrow, annoyance, and suffering Order augmentation.
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.


「是故，諸比丘！諸所有色，若過去、若未來、若現在，若內、若外，若麤、若細，若好、若醜，若遠、若近，彼一切非我、非異我、不相在，是名正慧。	"That's why, monks! All forms, if the past, if the future, if the present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, everything is neither self nor It is Ming Zhenghui who is different from me and not related.
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.


「若復見、聞、覺、識，起、求、憶、隨覺、隨觀，彼一切非我、非異我、不相在，是名正慧。	"If you see, hear, feel, and know again, awaken, seek, remember, awaken, and observe, everything that is not-self, non-self, and non-existent is Ming Zhenghui.


「若見有我、有世間、有此世、有他世，常、恒、不變易，彼一切非我、非異我、不相在，是名正慧。	"If you see that there is me, there is a world, there is this world, there are other worlds, constant, constant, and unchanging, everything is not self, non-self, and non-existent, it is Ming Zhenghui.


「若復有見非此世我、非此世我所、非當來我、非當來我所，彼一切非我、不異我、不相在，是名正慧。	"If one sees that it is not me in this world, what is not in this world, what is not supposed to come to me, and what is not supposed to come to me, everything else is not me, not different from me, and not related, it is Ming Zhenghui.


「若多聞聖弟子於此六見處觀察非我、非我所，如是觀者，於佛狐疑斷，於法、僧狐疑斷。	"If Duo Wen Sheng disciples observe the non-self and the non-self in this place, as the observer, he is suspicious of the Buddha, suspicious of the Dharma and the monk.
是名，比丘！多聞聖弟子不復堪任作身、口、意業，趣三惡道；	It's a name, Bhikkhu! Duo Wen Sheng disciple can no longer be used to the three evil ways of body, mouth, mind and karma;
正使放逸，聖弟子決定向三菩提，七有天人往來，作苦邊。」	Just as he was letting go, the holy disciple decided to go to Sanbodhi, the seven heavens and the people, to be the side of suffering. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 140 (One Forty, One Forty One) SA 140 （一四〇、一四一）憂悲惱苦


SA 140 （一四〇、一四一）憂悲惱苦	SA 140 (One Forty, One Forty One)
次經亦如是。	The same is true of the Apocrypha.
差別者，苦、集、滅、道狐疑斷。	Those who differ are suffering, gathering, extinction, Taoism and doubt.


次經亦如是。	The same is true of the Apocrypha.
差別者，佛、法、僧、苦、集、滅、道狐疑斷。	Those who are different are Buddha, Dharma, Sangha, Suffering, Concentration, Extinction, Dao Suspicious Judgment.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 141 (One Forty, One Forty One) SA 141 （一四〇、一四一）憂悲惱苦


SA 141 （一四〇、一四一）憂悲惱苦	SA 141 (One Forty, One Forty One)
次經亦如是。	The same is true of the Apocrypha.
差別者，苦、集、滅、道狐疑斷。	Those who differ are suffering, gathering, extinction, Taoism and doubt.


次經亦如是。	The same is true of the Apocrypha.
差別者，佛、法、僧、苦、集、滅、道狐疑斷。	Those who are different are Buddha, Dharma, Sangha, Suffering, Concentration, Extinction, Dao Suspicious Judgment.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 142 (one for two) SA 142 （一四二）我我所


SA 142 （一四二）我我所	SA 142 (one for two)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
未起我、我所、我慢繫著使起，已起我、我所、我慢繫著使重令增廣？」	Have I, my office, and I slowly tied the order to increase? "


諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依……」如是廣說，乃至……。	"The Blessed One is the root, the eye, the idiom..." As it is widely said, even...


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 143 (One Four Three, One Four Four) SA 143 （一四三、一四四）我我所


SA 143 （一四三、一四四）我我所	SA 143 (One Four Three, One Four Four)
第二、第三經亦復如上。	Same goes for the second and third sutras.



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 144 (One Four Three, One Four Four) SA 144 （一四三、一四四）我我所


SA 144 （一四三、一四四）我我所	SA 144 (One Four Three, One Four Four)
第二、第三經亦復如上。	Same goes for the second and third sutras.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 145 (One Four Five) There is a leakage barrier SA 145 （一四五）有漏障礙


SA 145 （一四五）有漏障礙	SA 145 (One Four Five) There is a leakage barrier
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
若未起有漏、障礙、燒然、憂、悲、惱、苦生，已起有漏、障礙、燒然、憂、悲、惱、苦重令增廣？」	If there is no leakage, obstacle, burning, worry, sorrow, annoyance, suffering, there has been leakage, obstacle, burning, worry, sorrow, worry, suffering, and the weight of the increase? "


諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 146 (One Four Six) Three Acceptance SA 146 （一四六）三受


SA 146 （一四六）三受	SA 146 (One Four Six) Three Acceptance
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
若三受形世間轉？」	What if the three subjective forms are transformed into the world? "


諸比丘白佛言：	The words of the Bhikkhus:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is Dharma root, Dharma Eye, Dharma Yi..." As it is said widely, the order is as the above three sutras.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 147 (one forty seven) three bitter SA 147 （一四七）三苦


SA 147 （一四七）三苦	SA 147 (one forty seven) three bitter
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令三苦世間轉？」	Make Miku world turn? "


諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is the same as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 148 (one forty-eight) SA 148 （一四八）世八法


SA 148 （一四八）世八法	SA 148 (one forty-eight)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令世八法世間轉？」	Let the eight laws of the world transfer? "


諸比丘白佛言：	The words of the Bhikkhus:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said widely, the order is as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 149 (one forty-nine) I win SA 149 （一四九）我勝


SA 149 （一四九）我勝	SA 149 (one forty-nine) I win
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say like this:
『我勝、我等、我卑。』	"I win, I wait, I am humble. 』
？」	? "

諸比丘白佛言：	The Bhikkhus and White Buddhas said:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 150 (150) I win SA 150 （一五〇）我勝


SA 150 （一五〇）我勝	SA 150 (150) I win
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『有勝我者、有等我者、有卑我者。』	"There are those who overcome me, those who wait for me, and those who humble me. 』
？」	? "

諸比丘白佛言：	The words of the Bhikkhus:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is Dharma root, Dharma Eye, Dharma Yi..." As it is said broadly, the order is as the above three sutras.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 151 (One Five One) I win SA 151 （一五一）我勝


SA 151 （一五一）我勝	SA 151 (One Five One) I win
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『無勝我者、無等我者、無卑我者。』	"Those who have no victory over me, those who wait for me, those who have no humble me. 』
？」	? "

諸比丘白佛言：	The words of the Bhikkhus:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said widely, the order is as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 152 (one fifty-two) with me SA 152 （一五二）有我


SA 152 （一五二）有我	SA 152 (one fifty-two) with me
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『有我、有此世、有他世，常、恒、不變易法，如爾安住。』	"With me, this world, and other worlds, constant, persevering, and unchanging, just like you live in peace. 』
？」	? "

諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 153 (one five three) no two SA 153 （一五三）不二


SA 153 （一五三）不二	SA 153 (one five three) no two
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『如是我、彼，一切不二、不異、不滅。』	"If it is me and that, everything is the same, the same, and the same. 』
？」	? "

諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is Dharma root, Dharma Eye, Dharma Yi..." As it is said widely, the order is as the above three sutras.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 154 (One Five Four) No action SA 154 （一五四）無施


SA 154 （一五四）無施	SA 154 (One Five Four) No action
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『無施、無會、無說，無善趣、惡趣業報，無此世、他世，無母、無父、無眾生、無世間阿羅漢正到正趣，若此世、他世見法自知身作證具足住：	"No do, no knowing, no saying, no good interest, no evil karma, no this life, no other life, no mother, no father, no sentient beings, no world Arahant is going to the right way, if this life, other worlds see the law Self-knowledge is sufficient to testify:
「我生已盡，梵行已立，所作已作，自知不受後有。」	My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there.
』？」	?


諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 155 (One Five Five) Weakness SA 155 （一五五）無力


SA 155 （一五五）無力	SA 155 (One Five Five) Weakness
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『無力、無精進、無力精進、無士夫方便、無士夫精勤、無士夫方便精勤、無自作、無他作、無自他作；	"Weakness, lack of diligence, powerless diligence, lack of scholarship, convenience without scholarship, diligence without scholarship, convenience and diligence without scholarship, no self-made, no other work, no self-made work;
一切人、一切眾生、一切神，無方便、無力、無勢、無精進、無堪能，定分、相續、轉變，受苦樂六趣。』	All people, all sentient beings, and all gods are inconvenient, powerless, powerless, indifferent, incompetent, deciding points, continuity, transformation, suffering and happiness. 』
？」	? "

諸比丘白佛言：	The Bhikkhus and White Buddhas said:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 156 (Five Six) After death SA 156 （一五六）死後斷壤


SA 156 （一五六）死後斷壤	SA 156 (Five Six) After death
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『諸眾生此世活，死後斷壞無所有，四大和合士夫，身命終時，地歸地、水歸水、火歸火、風歸風，根隨空轉，輿床第五，四人持死人往塜間，乃至未燒可知燒然已，骨白鴿色立，高慢者知施，黠慧者知受，若說有者，彼一切虛誑妄說，若愚若智，死後他世，俱斷壞無所有。』	"All sentient beings live in this world, they will be broken and have nothing after death, the four great harmony of the Shifu, at the end of their lives, the earth returns to the earth, the water returns to the water, the fire returns to the fire, the wind returns to the wind, the roots are idling, the fifth on the bed, the four If you hold the dead to the ridge, even if you haven’t burnt it, you will know that it’s burned. The white dove is standing, the slow and wise know how to do it, and the wise one knows how to receive it. Everything is broken and nothing is left. 』
？」	? "

諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 157 (One Fifty Seven) No reason, no destiny SA 157 （一五七）無因無緣


SA 157 （一五七）無因無緣	SA 157 (One Fifty Seven) No reason, no destiny
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『眾生煩惱，無因無緣。』	"All living beings are troubled, without cause or destiny. 』
？」	? "

諸比丘白佛：	Bhikkhus White Buddha:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 158 (One Fifty Eight) No reason, no destiny SA 158 （一五八）無因無緣


SA 158 （一五八）無因無緣	SA 158 (One Fifty Eight) No reason, no destiny
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『眾生清淨，無因無緣。』	"All beings are pure, without cause or destiny. 』
？」	? "

諸比丘白佛：	Bhikkhus White Buddha:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 159 (One Fifty Nine) SA 159 （一五九）無因無緣


SA 159 （一五九）無因無緣	SA 159 (One Fifty Nine)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『眾生無知無見，無因無緣。』	"All beings are ignorant and seeless, without cause and destiny. 』
？」	? "

時，諸比丘白佛：	When the Bhikkhu White Buddha:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 160 (160) No reason, no destiny SA 160 （一六〇）無因無緣


SA 160 （一六〇）無因無緣	SA 160 (160) No reason, no destiny
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說？」	Let all sentient beings do this, see, say? "


時，諸比丘白佛：	At that time, the Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is Dharma root, Dharma Eye, Dharma Yi..." As it is said widely, the order is as the above three sutras.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 161 (One Six One) Seven Body SA 161 （一六一）七身


SA 161 （一六一）七身	SA 161 (One Six One) Seven Body
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『謂七身非作、非作所作，非化、非化所化，不殺、不動、堅實。	"It means that the seven bodies do not do, do not do, do not transform, do not transform, do not kill, do not move, and are firm.
何等為七？	What is seven?
所謂地身、水身、火身、風身、樂、苦、命。	The so-called earth body, water body, fire body, wind body, happiness, suffering, life.
此七種身非作、非作所作，非化、非化所化，不殺、不動、堅實、不轉、不變、不相逼迫。	These seven types of body are non-work, non-work, non-transformation, non-transformation, non-killing, non-moving, solid, non-turning, unchanged, and non-compelling.
若福、若惡、若福惡，若苦、若樂、若苦樂，若士梟、士首，亦不逼迫世間。	If blessed, if evil, if blessed and evil, if bitter, if happy, if bitter and happy, if the scholar, the leader, nor persecute the world.
若命、若身、七身間間容刀往返，亦不害命，於彼無殺、無殺者，無繫、無繫者，無念、無念者，無教、無教者。』	There is a knife going back and forth between the Ruo Ming, Ruo Bo, and the Seven Bodies, and it does not kill you. There is no killing, no killing, no connection, no connection, no thought, no thought, no education, no education. 』
？」	? "

諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 162 (One Six Two) Teaching SA 162 （一六二）作教


SA 162 （一六二）作教	SA 162 (One Six Two) Teaching
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『作、教作，斷、教斷，煮、教煮，殺、教殺，害眾生、盜他財、行邪婬、知言妄語、飲酒、穿牆、斷鏁、偷奪，復道害村、害城、害人民，以極利劍輪鈆割，斫截作大肉聚，作如是學：	"Make, teach, judge, teach, cook, teach, kill, teach to kill, harm all living beings, steal money from others, practice wickedness, lie, drink, go through walls, break, steal, rob again The village, the city, and the people are harmed by cutting with extremely sharp sword wheels and cutting to make a big meat gathering. Learn this way:
「彼非惡因緣，亦非招惡。	"He is not a cause of evil, nor is he inviting evil.
於恒水南殺害而去，恒水北作大會而來，彼非因緣福惡，亦非招福惡。	He went to kill in the south of Hengshui, and came from the north of Hengshui for the convention.
惠施、調伏、護持、行利、同利，於此所作，亦非作福。」	Benefits, adjustments, protections, benefits, and common benefits are not done here. "
』？」	?


諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 163 (one six three) fourteen SA 163 （一六三）十四


SA 163 （一六三）十四	SA 163 (one six three) fourteen
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『於此十四百千生門、六十千六百五業、三業、二業、一業、半業、六十二道跡、六十二內劫、百二十泥黎、百三十根、三十六貪界、四十九千龍家、四十九千金翅鳥家、四十九千邪命外道、四十九千外道出家、七想劫、七無想劫、七阿修羅、七毘舍遮、七天、七人、七百海、七夢、七百夢、七嶮、七百嶮、七覺、七百覺、六生、十增進、八大士地，於此八萬四千大劫，若愚若智，往來經歷，究竟苦邊。』	"Here, fourteen hundred thousand life gates, sixty thousand six hundred five karma, three karma, two karma, one karma, half karma, sixty-two paths, sixty-two inner karma, one hundred and twenty mudli, one hundred three Ten roots, thirty-six greed worlds, forty-nine thousand dragon families, forty-nine thousand golden-winged bird houses, forty-nine thousand evil lives, forty-nine thousand aliens, monks, seven wannabes, seven widows, seven asuras , Seven Vishezha, Seven Heavens, Seven Persons, Seven Hundred Seas, Seven Dreams, Seven Hundred Dreams, Seven Hundreds, Seven Hundreds, Seven Enlightenments, Seven Hundreds Enlightenments, Six Births, Ten Enlightenments, Eight Da Shidi, here is 80,000 Four thousand catastrophes, if foolish and wise, the exchanges and experiences are really bitter. 』
彼無有沙門、婆羅門作如是說：	There is no such thing as Shamen and Brahman said:
『我常持戒，受諸苦行，修諸梵行，不熟業者令熟，已熟業者棄捨，進退不可知。』	『I always keep the precepts, suffer all kinds of hardships, practice all kinds of brahma, those who are unfamiliar will make them familiar, those who are already familiar will give up, and advance and retreat are unknown. 』
此苦樂常住，生死定量。	This bitterness and happiness live, life and death are quantitative.
譬如縷丸擲著空中，漸漸來下，至地自住。	For example, the pill is thrown into the air, gradually coming and going down, and then live on the ground.
如是八萬四千大劫生死定量，亦復如是。」	If there is a fixed amount of life and death in the eighty-four thousand calamity, the same is true. "


諸比丘白佛：	Bhikkhu White Buddha:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 164 (One Six Four) The wind does not blow SA 164 （一六四）風不吹


SA 164 （一六四）風不吹	SA 164 (One Six Four) The wind does not blow
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『風不吹、火不燃、水不流、箭不射、懷妊不產、乳不搆、日月若出若沒、若明若闇不可知。』	『The wind does not blow, the fire does not burn, the water does not flow, the arrow does not shoot, the pregnancy does not produce, the breast does not structure, the sun and the moon do not appear, if the sun does not appear, if it is dark, it is unknown. 』
？」	? "

諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 165 (One Six Five) Da Fan SA 165 （一六五）大梵


SA 165 （一六五）大梵	SA 165 (One Six Five) Da Fan
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『此大梵自在，造作自然，為眾生父。』	"This great Brahman is at ease, making nature, and being the father of all beings. 』
？」	? "

諸比丘白佛言：	The words of the Bhikkhus:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is Dharma root, Dharma Eye, Dharma Yi..." As it is said broadly, the order is as the above three sutras.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 166 (One Six Six) Color is me SA 166 （一六六）色是我


SA 166 （一六六）色是我	SA 166 (One Six Six) Color is me
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『色是我，餘則虛名；	"Lose is me, but Yu is an imaginary name;
無色是我，餘則虛名；	The colorless is me, but I have a false name;
色非色是我，餘則虛名；	Sefei Se is me, and Yu is an imaginary name;
非色非無色是我，餘則虛名；	Non-color and non-colorless is me, and the rest is a false name;
我有邊，餘則虛名；	I have a side, but I have a name;
我無邊，餘則虛名；	I am boundless, but I have a false name;
我有邊無邊，餘則虛名；	I have no bounds, but I have a false name;
我非有邊非無邊，餘則虛名。	I have neither side nor boundlessness, and the rest is fame.
一想、種種想、多想、無量想，我一向樂、一向苦、若苦、樂、不苦不樂，餘則虛名。』	When I think about it, think about it, think about it, and think about it infinitely. I am always happy, always bitter, if bitter, happy, not bitter or not happy, but I have no name. 』
？」	? "

諸比丘白佛言：	The words of the Bhikkhus:
「世尊是法根、法眼、法依……」廣說次第如上三經。	"The Blessed One is Dharma root, Dharma Eye, Dharma Yi..." Guang said the order is the same as the above three sutras.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 167 (One Six Seven) Color is me SA 167 （一六七）色是我


SA 167 （一六七）色是我	SA 167 (One Six Seven) Color is me
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『色是我，餘則妄想；	"Lose is me, Yu is delusional;
非色、非非色是我，餘則妄想；	Non-color and non-non-color are me, and the rest are delusional;
我有邊，餘則妄想；	I have a side, but Yu is delusional;
我無邊，餘則妄想；	I am boundless, but the rest is delusional;
我非有邊非無邊，餘則妄想。	I am neither bound nor boundless, and I am delusional.
我一想、種種想、少想、無量想，我一向樂、一向苦，若苦、樂、不苦不樂。』	When I think about it, all kinds of thoughts, little thoughts, endless thoughts, I have always been happy, always suffering, if it is bitter, happy, not bitter or not happy. 』
？」	? "

諸比丘白佛言：	The words of the Bhikkhus:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 168 (One Six Eight) SA 168 （一六八）世間常


SA 168 （一六八）世間常	SA 168 (One Six Eight)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『我世間常、世間無常、世間常無常、世間非常非無常；	"My world is constant, the world is impermanent, the world is impermanent, the world is very impermanent;
世有邊、世無邊、世有邊無邊、世非有邊非無邊；	The world has borders, the world has no borders, the world has borders without borders, the world has no borders and is not borderless;
命即是身、命異身異；	Fate is body, fate is different;
如來死後有、如來死後無、如來死後有無、如來死後非有非無。』	Tathagata has after death, Tathagata does not exist after death, Tathagata does not exist after death, Tathagata does not exist after death. 』
？」	? "

諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 169 (one sixty-nine) I always wait in the world SA 169 （一六九）世間我常等


SA 169 （一六九）世間我常等	SA 169 (one sixty-nine) I always wait in the world
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『世間我常、世間我無常、世間我常無常、世間我非常非無常；	"In the world I am constant, I am impermanent in the world, I am impermanent in the world, I am very impermanent in the world;
我苦常、我苦無常、我苦常無常、我苦非常非無常；	My suffering is constant, my suffering is impermanent, my suffering is impermanent, my suffering is very impermanent;
世間我自作、世間我他作、世間我自作他作、世間我非自作非他作非自非他無因作；	In the world I do it by myself, in the world I do it, I do it in the world, I do not do it in the world, I do not do it, I do it without a cause;
世間我苦自作、世間我苦他作、世間我苦自他作、世間我苦非自非他無因作。』	In the world, I am suffering for myself, in the world, I am suffering from others, in the world, I am suffering from others, and in the world, I am suffering because of nothing. 』
？」	? "

諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is as the three sutras above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 170 (170) Entertainment Nirvana SA 170 （一七〇）娛樂涅槃


SA 170 （一七〇）娛樂涅槃	SA 170 (170) Entertainment Nirvana
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『若無五欲娛樂，是則見法般涅槃；	"If there is no five desires for entertainment, then you will see Dharma and Nirvana;
若離惡不善法，有覺、有觀，離生喜樂，入初禪，乃至第四禪，是第一義般涅槃。』	If you are free from evil and unwholesome Dhamma, you have awareness, insight, freedom of joy, entering the first jhana, and even the fourth jhana, it is the first righteous nirvana. 』
？」	? "

諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is the root, the eye, the idiom..." As it is said broadly, the order is the same as the above three sutras.





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 171 (One Seven One) I am right SA 171 （一七一）我正斷


SA 171 （一七一）我正斷	SA 171 (One Seven One) I am right
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「何所有故，何所起？	"Why, where did it start?
何所繫著，何所見我？	Where is it tied, where do you see me?
令諸眾生作如是見、如是說：	Make all sentient beings see and say:
『若麁四大色斷壞、無所有，是名我正斷；	"If the four great colors are broken and have nothing, it means that I am right.
若復我欲界斷壞、死後無所有，是名我正斷；	If the complex of my desire is broken, and there is nothing after death, it is the name of my right.
若復我色界死後斷壞、無所有，是名我正斷；	If the complex world of physicality is broken and has nothing after death, it is the name and self-right judgment;
若得空入處、識入處、無所有入處、非想非非想入處，我死後斷壞、無所有，是名我正斷。』	If there is a place of emptiness, a place of consciousness, a place of no possessions, a place of non-imaginary or undesired entry, I will be broken after death and have no possessions. 』
？」	? "

諸比丘白佛：	Bhikkhus and White Buddhas:
「世尊是法根、法眼、法依……」如是廣說，次第如上三經。	"The Blessed One is Dharma root, Dharma Eye, Dharma Yi..." As it is said broadly, the order is as the above three sutras.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 172 (One Seven Two) SA 172 （一七二）無常法當斷


SA 172 （一七二）無常法當斷	SA 172 (One Seven Two)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若法無常者當斷，斷彼法已，以義饒益，長夜安樂。	"If the Dharma is impermanent, it will be judged, and the other Dharma shall be ruled out, to benefit from righteousness, and the night will be peaceful.
何法無常？	How can I be impermanent?
色無常，受、想、行、識無常。」	Physical impermanence, feeling, thinking, behavior, and consciousness are impermanent. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 173 (One Seven Three) SA 173 （一七三）無常法當斷


SA 173 （一七三）無常法當斷	SA 173 (One Seven Three)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若過去無常法當斷，斷彼法已，以義饒益，長夜安樂。	"If the impermanence of the past is to be judged, the other law is to be judged, to benefit from righteousness, and the night is peaceful.
云何過去無常法？	Cloud How is impermanence in the past?
過去色是無常法，過去欲是無常法，彼法當斷。	In the past, physical form is impermanent law, and past desire is impermanent law.
斷彼法已，以義饒益，長夜安樂。	Cut off the law, benefit from righteousness, and enjoy long nights.
受、想、行、識亦復如是。」	The same is true for receiving, thinking, acting, and reeding. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it.


如是未來、現在、過去現在、未來現在、過去未來、過去未來現在。	Such as the future, present, past present, future present, past future, past future present.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 174 (One Seven Four) Seeking Master SA 174 （一七四）求大師


SA 174 （一七四）求大師	SA 174 (One Seven Four) Seeking Master
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「為斷無常法故，當求大師。	"In order to rule out impermanence, we should ask a master.
云何是無常法？	What is cloud impermanence?
謂色是無常法；	It is said that color is impermanence;
為斷彼法，當求大師。	In order to judge the law, we should seek a master.
受、想、行、識亦復如是。」	The same is true for receiving, thinking, acting, and reeding. "


佛說是經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said it was the sutra, and the monks heard what the Buddha said and happily practiced it.


如是，過去、未來、現在、過去未來現在，當求大師，八種經如是。	If so, the past, the future, the present, the past, the future, the present, and the eight sutras should be masters.
種種教隨順、安、廣安、周普安、導、廣導、究竟導、說、廣說、隨順說、第二伴、真知識、同意、愍、悲、崇義、崇安慰、樂、崇觸、崇安隱、欲、精進、方便、廣方便、堪能方便、堅固、強健、勇猛身心、勇猛難伏、攝受常學、不放逸修、思惟、念、覺、知、明、慧、辯、思量、梵行、如意、念處、正懃、根、力、覺、道、止、觀、念身、正憶念一一八經，亦如上說。	All kinds of teachings follow Shun, An, Guang'an, Zhou Pu'an, Dao, Guang Dao, Ultimate Dao, Speaking, Wide Speaking, Sing Shun Speaking, Second Companion, True Knowledge, Consent, Stupefaction, Sorrow, Chong Yi, Chong Comfort, Joy, Chong Touch, Chong Concealment, desire, diligence, convenience, wide convenience, convenient, strong, strong, courageous mind and body, courageous and difficult, constant learning, constant practice, thought, mind, awareness, knowledge, clarity, wisdom, debate, Think, Brahma, Ruyi, Mindfulness, Righteousness, Root, Power, Awareness, Dao, Shalt, Vipassana, Mindful Body, Mindfulness, Mindfulness, and Mindfulness, as mentioned above.
如斷義。	Such as justice.
如是知義、盡義、吐義、止義、捨義亦如是。	The same is true of knowing righteousness, fulfilling righteousness, expressing righteousness, stopping righteousness, and giving up righteousness.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 175 (one seventy-five) burnt coat SA 175 （一七五）燒頭衣


SA 175 （一七五）燒頭衣	SA 175 (one seventy-five) burnt coat
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「猶如有人火燒頭衣，當云何救？」	It's as if someone burns his headgear. How can I save it when a cloud?


比丘白佛言：	Bhikkhu White Buddha said:
「世尊！當起增上欲，慇懃方便時救令滅。」	Master! When the desire is increased, when the diligence is convenient, the rescue will die.


佛告比丘：	Buddha told Bhikkhu:
「頭衣燒然尚可暫忘，無常盛火應盡除斷滅；	"The turban can be forgotten if it burns, but the impermanent flames should be eliminated;
為斷無常火故，勤求大師。	In order to break the impermanence and fire, diligently seek the master.
斷何等無常故勤求大師？	What an impermanent reason?
謂斷色無常故勤求大師，斷受、想、行、識無常故勤求大師。」	It is said that color is impermanent and therefore diligently seeks the master, the diligent experience, thinking, behavior, and consciousness are impermanent and therefore diligently seeks the master. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it.


如斷無常，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，如是八種救頭然譬經，如上廣說。	If it is impermanence, if it is impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past and present, impermanence in the future, impermanence in the past and the future, there are eight examples of salvation, as mentioned by Shang Guang.
如求大師，如是求種種教、隨順教，如上廣說。	If you seek a master, if you seek all kinds of teachings, follow the teachings, as Shangguang said.
如斷義，如是知義、盡義、吐義、止義、捨義、滅義、沒義，亦復如是。	Such as deciding righteousness, such as knowing righteousness, fulfilling righteousness, voicing righteousness, stopping righteousness, giving up righteousness, destroying righteousness, and meaninglessness, and so on.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 176 (one seventy-six) is impermanence SA 176 （一七六）為斷無常


SA 176 （一七六）為斷無常	SA 176 (one seventy-six) is impermanence
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「為斷無常故，當隨修內身身觀住。	"In order to break impermanence, you should follow the practice of the inner body and mind.
何等法無常？	How impermanent is law?
謂色無常，為斷彼故，當隨修內身身觀住。	It means that color is impermanent, and in order to break the other, one should follow the cultivation of the inner body and mind.
如是受、想、行、識無常，為斷彼故，當隨修內身身觀住。」	If it is to feel, think, act, and understand impermanence, in order to judge the other, one should follow the practice of the inner body and mind. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it.


如無常，如是過去色無常，未來色、現在色、過去未來色、過去現在色、未來現在色、過去未來現在色無常，斷彼故，當隨修身身觀住。	If impermanence, if the past is impermanence, future appearance, present appearance, past future appearance, past present appearance, future present appearance, past future present appearance impermanence, cut off the other, and observe the body with the self-cultivation.
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.


如隨修內身身觀住八種，如是外身身觀、內外身身觀、內受受觀、外受受觀、內外受受觀、內心心觀、外心心觀、內外心心觀、內法法觀、外法法觀、內外法法觀住一一八經，亦如上說。	If you follow the practice of the inner body and the body, there are eight types, such as the outer body, the inner and outer body, the inner and the outer, the inner and the outer, the inner and the outer, the inner and the outer, and the inner The view of law and law, the view of external law, and the view of internal and external law are the same as the above.


如斷無常義，修四念處；	If there is no constant righteousness, repair the four thoughts;
如是知義、盡義、吐義、止義、捨義、滅義、沒義故，隨修四念處，亦如上說。	If it means knowing righteousness, fulfilling righteousness, voicing righteousness, stopping righteousness, giving up righteousness, extinguishing righteousness, and having no righteousness, follow the practice of four thoughts, as mentioned above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 177 (One Seven Seven) SA 177 （一七七）身觀住


SA 177 （一七七）身觀住	SA 177 (One Seven Seven)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「猶如有人火燒頭衣，當云何救？」	It's as if someone burns his headgear. How can I save it when a cloud?


比丘白佛言：	Bhikkhu White Buddha said:
「世尊！當起增上欲，慇懃方便時救令滅。」	Master! When the desire is increased, when the diligence is convenient, the rescue will die.


佛告比丘：	Buddha told Bhikkhu:
「頭衣燒然尚可暫忘，無常盛火應盡斷，為斷無常火故，隨修內身身觀住。	"The turban burns can still be forgotten, the impermanence fire should be cut off, in order to break the impermanence fire, follow the cultivation of the inner body and mind.
云何為斷無常火故，隨修內身身觀住？	What does the cloud mean to break the impermanence and fire, follow the cultivation of the inner body and observe?
謂色無常，為斷彼故，隨修內身身觀住。	It is impermanence, in order to break the other, follow the cultivation of the inner body and mind.
受、想、行、識無常，為斷彼故，隨修內身身觀住……」廣說乃至……。	Feeling, thinking, acting, and knowing impermanence, in order to judge the other, follow the practice of the inner body and observe..." Broadly speaking even....


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it.


如無常，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常。	Like impermanence, such as impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past and present, impermanence in the future, impermanence in the past, future and present.
如內身身觀住八經，如是外身身觀八經、內外身身觀八經如上說。	Such as the inner body view, the eight sutras, the outer body view the eight sutras, the inner and outer body view the eight sutras as mentioned above.


如身念處二十四經，如是受念處、心念處、法念處二十四經如上說。	Such as the Twenty-Four Sutras of the Body and Mind, and the Twenty-Four Sutras of the Mind, Mind, and Dharma Thinking as above.


如當斷無常九十六經，如是當知、當吐、當盡、當止、當捨、當滅、當沒一一九十六經，亦如上說。	For example, the Ninety-six Sutras of Dangdang Impermanence, such as Dangzhi, Dangbai, Dangzhi, Dangshe, Dangqiu, Dangwu 118 Sutras, and so on.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 178 (One Seven Eight) SA 178 （一七八）


SA 178 （一七八）	SA 178 (One Seven Eight)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「猶如有人火燒頭衣，當云何救？」	It's as if someone burns his headgear. How can I save it when a cloud?


比丘白佛言：	Bhikkhu White Buddha said:
「世尊！起增上欲，慇懃方便時救令滅。」	Master! Increase your desires, and rescue when you are diligent and convenient.


佛告比丘：	Buddha told Bhikkhu:
「頭衣燒然尚可暫忘，無常盛火應盡斷。	"If your hair is burning, it can be forgotten for now, but the impermanence should be cut off.
為斷無常火故，已生惡不善法當斷，起欲、精勤、攝心令增長。	In order to break the impermanence, the evil and unwholesome laws should be judged, and the desire, diligence, and contemplation increase.
斷何等無常法故，已生惡不善法為斷故，起欲、方便、攝心增進？	What is the impermanence of the law, and the evil that has been born?
謂色無常故，受、想、行、識無常當斷故，已生惡不善法令斷，起欲、方便、攝心增進……」廣說乃至……。	It means that physical impermanence, feeling, thinking, behavior, and knowledge impermanence should be judged, and evil and unwholesome have been produced, and the desire is increased, convenience, and contemplation increase..." Broadly speaking, even....


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy.


如無常經，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常八經，亦如上說。	Like impermanence, such as past impermanence, future impermanence, present impermanence, past and future impermanence, past and present impermanence, future, present impermanence, past, future and present impermanence, as mentioned above.


如已生惡不善法當斷故，如是未生惡不善法令不生、未生善法令生、已生善法令增廣故，起欲、方便、攝心增進八經，亦如上說。	If there is evil and unwholesome law, we should judge the cause, if there is no evil or unwholesome law, the decrees will not be born, the good decrees will be born, and the good decrees will increase. The eight sutras of desire, convenience and indulgence will increase, as mentioned above.


如當斷無常三十二經，如是當知、當吐、當盡、當止、當捨、當滅、當沒一一三十二經，廣說如上。	Such as the Thirty-two Sutras of impermanence, such as knowledge, vomiting, fulfilment, cessation, shepherding, extinguishing, and non-permanence.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 179 (One Seven Nine) SA 179 （一七九）


SA 179 （一七九）	SA 179 (One Seven Nine)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「猶如有人火燒頭衣，當云何救？」	It's as if someone burns his headgear, how can I save it when the cloud is on?


比丘白佛言：	Bhikkhu White Buddha said:
「世尊！當起增上欲，慇懃方便時救令滅？」	Master! When you have more desires, when you are diligent and convenient, the rescue will die?


佛告比丘：	Buddha told Bhikkhu:
「頭衣燒燃尚可暫忘，無常盛火當盡斷。	"The burning of the head clothes can be forgotten, but the impermanence must be broken.
為斷無常火故，當修欲定斷行成就如意足。	In order to break the impermanence and the fire, when practice desires to determine the decisive action to achieve wishfulness.
當斷何等法無常？	How impermanent is when breaking?
謂當斷色無常，當斷受、想、行、識無常故，修欲定斷行成就如意足……」如經廣說，乃至……。	It means that one should break the impermanence of the physical form, break the sense of the impermanence, think, act, and understand the impermanence, and cultivate the desire to determine the action to achieve the wishful footing..." As Jing Guang said, even....


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.


如無常，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常八經，亦如上說。	Like impermanence, such as impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past and present, impermanence in the future, impermanence in the past, future and impermanence, the same is said above.


如修欲定，如是精進定、意定、思惟定亦如是。	If you want to cultivate concentration, so it is with diligent concentration, mind concentration, and contemplation concentration.
如當斷三十二經，如是當知、當吐、當盡、當止、當捨、當滅、當沒一一三十二經，亦如上說。	Such as the Thirty-two Sutras of Dangju, such as Dangzhi, Dangqi, Dangzhi, Dangzhe, Dangshe, Dangqiang, Dangwu eleven-thirty-two sutras, as mentioned above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 180 (One Eighty) SA 180 （一八〇）


SA 180 （一八〇）	SA 180 (One Eighty)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「猶如有人火燒頭衣，當云何救？」	It's as if someone burns his headgear, how can I save it when the cloud is on?


比丘白佛言：	Bhikkhu White Buddha said:
「世尊！當起增上欲，慇懃方便時救令滅。」	Master! When the desire is increased, when the diligence is convenient, the rescue will die.


佛告比丘：	Buddha told Bhikkhu:
「頭衣燒然尚可暫忘，無常盛火當盡斷。	"The turban burns can still be forgotten, but the impermanence should be broken.
為斷無常火故，當修信根。	In order to break the impermanence and fire, we should repair the root of faith.
斷何等無常法？	What is impermanence?
謂當斷色無常，當斷受、想、行、識無常故，修信根……」如是廣說，乃至……。	It means that we should break the impermanence of the form, break the experience, think, act, and understand the impermanence, and cultivate the root of faith..." As it is said widely, even....


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy.


如無常，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，亦如上說。	If impermanent, such as impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past and present, impermanence in the future, impermanence in the past, future and impermanence, as mentioned above.


如信根八經，如是修精進根、念根、定根、慧根八經，亦如上說。	Such as the Eight Sutras of Belief in the Root, and the Eight Sutras of Cultivating the Root of Diligence, Root of Mindfulness, Root of Concentration, Root of Wisdom, and so on.


如當斷四十經，如是當知、當吐、當盡、當止、當捨、當滅、當沒四十經，亦如上說。	Such as when breaking the forty sutras, such as when knowing, when vomiting, when exhausting, when stopping, when she is, when going off, when there is no forty sutras, as above.





Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 181 (One Eighty One) SA 181 （一八一）


SA 181 （一八一）	SA 181 (One Eighty One)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「猶如有人火燒頭衣，當云何救？」	It's as if someone burns his headgear, how can I save it when the cloud is on?


比丘白佛言：	Bhikkhu White Buddha said:
「世尊！當起增上欲，慇懃方便時救令滅。」	Master! When the desire is increased, when the diligence is convenient, the rescue will die.


佛告比丘：	Buddha told Bhikkhu:
「頭衣燒然尚可暫忘，無常盛火當盡斷。	"If your hair is burning, you can forget it for a while, but the impermanence should be broken.
為斷無常火故，當修信力。	In order to break the impermanence of fire, we should repair credibility.
斷何等無常故，當修信力？	What is the impermanence of breaking, when to repair credibility?
謂斷色無常故，當修信力，斷受、想、行、識無常故，當修信力……」如是廣說，乃至……。	It is said that when the reason of color is impermanent, one should cultivate credibility, and when the reason of feeling, thinking, behavior, and consciousness is impermanent, one should cultivate credibility..." As it is widely said, even...


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been completed, and the monks heard what the Buddha said and followed it with joy.


如無常，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常八經，亦如上說。	Like impermanence, such as impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past and present, impermanence in the future, impermanence in the past, future and impermanence, the same as above.


如信力，如是精進力、念力、定力、慧力八經，亦如上說。	Such as the power of faith, such as the eight sutras of diligence, mindfulness, concentration, and wisdom, as mentioned above.


如當斷四十經，如是當知、當吐、當盡、當止、當捨、當滅、當沒一一四十經，亦如上說。	For example, when breaking the forty sutras, such as when knowing, when vomiting, when exhausting, when stopping, when giving up, when disappearing, when there is no one to one forty sutras, as above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 182 (one eighty two) SA 182 （一八二）


SA 182 （一八二）	SA 182 (one eighty two)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「猶如有人火燒頭衣，當云何救？」	It's as if someone burns his headgear, how can I save it when the cloud is on?


比丘白佛言：	Bhikkhu White Buddha said:
「世尊！當起增上欲，慇懃方便時救令滅。」	Master! When the desire is increased, when the diligence is convenient, the rescue will die.


佛告比丘：	Buddha told Bhikkhu:
「頭衣燒然尚可暫忘，無常盛火當盡斷。	"The turban burns can still be forgotten, but the impermanence should be broken.
為斷無常火故，修念覺分。	In order to break away from the constant fire, cultivate mindfulness.
斷何等法無常故，修念覺分？	What is the impermanence of the law, the cultivation of mindfulness and enlightenment?
謂斷色無常，修念覺分，當斷受、想、行、識無常，修念覺分……」如是廣說，乃至……。	It is said that to break the impermanence of materiality, to cultivate the consciousness of mind, and to break the feeling, thinking, behavior, and consciousness of impermanence, to cultivate the consciousness of consciousness..." As it is said widely, even...


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said this has been done, and the monks heard what the Buddha said, and joyfully followed it.


如無常，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常八經如上說。	If impermanence, such as impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past and present, impermanence in the future, impermanence in the past, future and impermanence, the eight classics are as above.


如念覺分八經，如是擇法覺分、精進覺分、喜覺分、除覺分、捨覺分、定覺分一一八經，亦如上說。	The eight sutras are divided into eight sutras, such as the eight sutras of choice, diligence, happiness, divorce, sacrificing, and samādhi, as mentioned above.


如當斷五十六經，如是當知、當吐、當盡、當止、當捨、當滅、當沒一一五十六經如上說。	For example, when breaking the fifty-six sutras, such as when knowing, when vomiting, when exhausting, when stopping, when declining, when extinguishing, when there is not one and one fifty-six sutras said above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 183 (One Eighty Three) SA 183 （一八三）


SA 183 （一八三）	SA 183 (One Eighty Three)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「猶如有人火燒頭衣，當云何救？」	It's as if someone burns his headgear, how can I save it when the cloud is on?


比丘白佛言：	Bhikkhu White Buddha said:
「世尊！當起增上欲，慇懃方便時救令滅。」	Master! When the desire is increased, when the diligence is convenient, the rescue will die.


佛告比丘：	Buddha told Bhikkhu:
「頭衣燒然尚可暫忘，無常盛火當盡斷。	"The turban burns can still be forgotten, but the impermanence should be broken.
為斷無常火故，當修正見。	In order to break the impermanence of the fire, see when the amendment.
斷何等無常法火故，當修正見，斷色無常故，當修正見，斷受、想、行、識無常故，當修正見……」如是廣說，乃至……。	What is the impermanence of the law? When you correct the view, the color is impermanent, when you correct the view, the feeling, the thought, the behavior, the consciousness is the impermanence, the correction is..." As said widely, even....


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has already been said, and the monks heard what the Buddha said and joyfully followed it.


如無常，如是過去無常，未來無常，現在無常，過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，亦如上說。	If impermanent, if it is impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past, present impermanence in the past, impermanence in the future, impermanence in the past, future and impermanence, as mentioned above.


如正見八經，如是正志、正語、正業、正命、正方便、正念、正定一一八經，亦如上說。	For example, the eight sutras of right view, such as the eight sutras of righteousness, righteous speech, righteous karma, righteous destiny, righteousness, righteous thoughts, right concentration, and the eighteenth sutras.


如當斷六十四經，如是當知、當吐、當盡、當止、當捨、當滅、當沒一一六十四經，亦如上說。	For example, when breaking the sixty-four sutras, such as when knowing, when vomiting, when exhausting, when stopping, when she is, when extinguishing, when there is no one sixty-four sutras, as above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 184 (One Eighty Four) SA 184 （一八四）


SA 184 （一八四）	SA 184 (One Eighty Four)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「猶如有人火燒頭衣，當云何救？」	It's as if someone burns his headgear, how can I save it when the cloud is on?


比丘白佛言：	Bhikkhu White Buddha said:
「世尊！當起增上欲，慇懃方便時救令滅。」	Master! When the desire is increased, when the diligence is convenient, the rescue will die.


佛告比丘：	Buddha told Bhikkhu:
「頭衣燒然尚可暫忘，無常盛火當盡斷無餘。	"The turban can still be forgotten for a while, but the impermanence should be broken.
為斷無常火故，當修苦習盡道。	In order to break the impermanence and fire, we should practice hard.
斷何等無常法故，當修苦習盡道？	What is the impermanence of the law?
謂斷色無常故，當修苦習盡道；	It is said that color is impermanent, so we should practice hard and practice to the fullest;
斷受、想、行、識無常故，當修苦習盡道……」如是廣說，乃至……。	If you stop feeling, thinking, acting, and understanding impermanence, you should practice hard work to the fullest..." As it is widely said, even....


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and the monks heard what the Buddha said and joyfully followed it.


如無常，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，亦如上說。	If impermanent, such as impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past and present, impermanence in the future, impermanence in the past, future and impermanence, as mentioned above.


如苦習盡道八經，如是苦盡道、樂非盡道、樂盡道一一八經，亦如上說。	Such as the eight sutras of hard work, such as the eight sutras of hardship, and the eight sutras of pleasure.


如當斷三十二經，如是當知、當吐、當盡、當止、當捨、當滅、當沒一一三十二經，亦如上說。	For example, when the thirty-two sutras are broken, such as when to know, when to vomit, when to exhaust, when to stop, when to shed, when to extinguish, when there is no one-to-one and thirty-two sutras.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 185 (One Eighty Five) SA 185 （一八五）


SA 185 （一八五）	SA 185 (One Eighty Five)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「猶如有人火燒頭衣，當云何救？」	It's as if someone burns his headgear, how can I save it when the cloud is on?


比丘白佛言：	Bhikkhu White Buddha said:
「世尊！當起增上欲，慇懃方便時救令滅。」	Master! When the desire is increased, when the diligence is convenient, the rescue will die.


佛告比丘：	Buddha told Bhikkhu:
「頭衣燒然尚可暫忘，無常盛火當盡斷無餘。	"The turban can still be forgotten for a while, but the impermanence should be broken.
為斷無常火故，當修無貪法句。	In order to break the impermanence and the fire, we should practice the sentence without greed.
斷何等法無常故，當修無貪法句？	What kind of dhamma is to be broken? I am impermanent, and should I practice the sentence without greed?
謂當斷色無常故，修無貪法句，斷受、想、行、識無常故，修無貪法句……」如是廣說，乃至……。	It is said that one should disregard the impermanence of physical form, and practice the sentence without greed, and the sentence of the impermanence of feeling, thinking, behavior, and consciousness, and the sentence without greed..." As it is said widely, even....


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.


如無常，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，亦如上說。	If impermanent, such as impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past and present, impermanence in the future, impermanence in the past, future and impermanence, as mentioned above.


如當修無貪法句八經，如是無恚、無癡諸句正句法句一一八經如上說。	Such as the eight sutras of non-greedy sentences, such as the non-sentence and non-fascination sentences.


如當斷二十四經，如是當知、當吐、當盡、當止、當捨、當滅、當沒一一二十四經，亦如上說。	Such as the Twenty-Four Sutras of Dangju, such as Dangzhi, Dangbai, Dangzhi, Dangzhi, Dangshe, Dangqiang, Dangwu One-to-One Twenty-four Sutras, as mentioned above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 186 (One Eighty Six) SA 186 （一八六）


SA 186 （一八六）	SA 186 (One Eighty Six)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「猶如有人火燒頭衣，當云何救？」	It's as if someone burns his headgear, how can I save it when the cloud is on?


比丘白佛言：	Bhikkhu White Buddha said:
「世尊！當起增上欲，慇懃方便時救令滅。」	Master! When the desire is increased, when the diligence is convenient, the rescue will die.


佛告比丘：	Buddha told Bhikkhu:
「頭衣燒然尚可暫忘，無常盛火當盡斷。	"The turban burns can still be forgotten, but the impermanence should be broken.
為斷無常火故，當修止。	In order to break the fire, it should be repaired.
斷何等法無常故，當修止？	What is the impermanence of the law, should be repaired?
謂斷色無常故，當修止；	It is said that color is impermanent and should be repaired;
斷受、想、行、識無常故，當修止……」如是廣說，乃至……。	To stop feeling, thinking, acting, and understanding impermanence, you should fix it..." As it is widely said, even...


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and all monks have heard what the Buddha said and practiced it joyfully.


如無常，如是過去無常、未來無常、現在無常、過去未來無常、過去現在無常、未來現在無常、過去未來現在無常，亦如上說。	If impermanent, such as impermanence in the past, impermanence in the future, impermanence in the present, impermanence in the past and future, impermanence in the past and present, impermanence in the future, impermanence in the past, future and impermanence, as mentioned above.


如修止八經，如是修觀八經，亦如上說。	For example, the eight sutras are repaired, and the eight sutras are observed, as mentioned above.


如當斷十六經，如是當知、當吐、當盡、當止、當捨、當滅、當沒一一十六經，亦如上說。	Such as breaking the sixteen sutras, such as when knowing, when vomiting, when exhausting, when stopping, when she is, when disappearing, when there is no one sixteen sutras, as mentioned above.


「諸所有色，若過去、若未來、若現在，若內、若外，若麤、若細，若好、若醜，若遠、若近，彼一切非我、非異我、不相在如實知；	"All colors, if the past, if the future, if the present, if inside, if outside, if rough, if fine, if good, if ugly, if far, if near, everything is not self, non-self, non-existent Know the truth
受、想、行、識亦如是。	The same is true for receiving, thinking, acting, and reeding.
多聞聖弟子如是正觀者，於色生厭，受、想、行、識生厭；	It is often said that the disciples of the saints are observant, disgusted by body, disgusted by feeling, thinking, behavior, and consciousness;
厭已不樂，不樂故解脫，解脫知見：	I'm tired of being unhappy, unhappy, so be free, free
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, Brahma has been established, what has been done has been done, and I know I cannot accept it. 』
」	!!br0ken!!

佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it.


「如無常，如是動搖、旋轉、尫瘵、破壞、飄疾、朽敗、危頓、不恒、不安、變易、惱苦、災患、魔邪、魔勢、魔器，如沫、如泡、如芭蕉、如幻，微劣、貪嗜、殺摽、刀劍、疾妬、相殘、損減、衰耗、繫縛、搥打、惡瘡、癰疽、利刺、煩惱、讁罰、陰蓋、過患、處愁、慼、惡知識，苦、空、非我、非我所，怨家連鏁，非義、非安慰，熱惱、無蔭、無洲、無覆、無依、無護，生法、老法、病法、死法、憂悲法、惱苦法、無力法、羸劣法、不可欲法、誘引法、將養法、有苦法、有殺法、有惱法、有熱法、有相法、有吹法、有取法、深嶮法、難澁法、不正法、兇暴法、有貪法、有恚法、有癡法、不住法、燒然法、罣閡法、災法、集法、滅法、骨聚法、肉段法、執炬法、火坑法，如毒蛇、如夢價借、如樹果、如屠牛者、如殺人者、如觸露、如淹水、如駛流、如織縷、如輪沙水、如跳杖、如毒瓶、如毒身、如毒華、如毒果、煩惱動。	"It is impermanence, such as shaking, revolving, 尫絵, destruction, dysfunction, decay, danger, inconstancy, restlessness, change, distress, disaster, evil, demonic power, magic weapon, such as foam, such as bubble, Such as plantain, illusion, inferiority, greed, killing, sword, jealousy, mutilation, loss, decay, bondage, beating, malignant sore, carbuncle, thorn, trouble, punishment, shame, Sufferings, sorrows, sorrows, sorrows, evil knowledge, suffering, emptiness, non-self, non-self, complaints, non-righteousness, non-comfort, heat, no shade, no continent, no cover, no support, no protection , Birth method, old method, disease method, death method, sorrow method, distress method, powerless method, bad method, undesirable method, seduction method, surviving method, suffering method, killing method, and worrying method , There is heat method, there is phase method, there is blow method, there is method, deep confinement method, difficult method, illegal method, ferocious method, there is greed method, there is renunciation method, there is ignorance method, the method cannot be kept, the method of burning fire, Destruction method, calamity method, collection method, extinction method, bone gathering method, meat section method, torch method, fire pit method, such as poisonous snake, dream price, tree fruit, cattle slaughter, murderer, and touch Dew, like flooding, like running stream, like weaving, like round sand, like jumping stick, like poison bottle, like poisonous body, like poisonous flower, like poisonous fruit, trouble moving.
如是，比丘！乃至斷過去、未來、現在無常，乃至滅沒，當修止觀。	If so, Bhikkhu! To break the past, the future, the impermanence of the present, and even extinction, one should practice meditation.


「斷何等法過去、未來、現在無常，乃至滅沒，修止觀？	"What is the past, the future, the impermanence of the present, and even the extinction?
謂斷色過去、未來、現在無常，乃至滅沒，故修止觀。	It is said that the past, the future, the present is impermanent, and even disappeared, so practice the concept of cessation.
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.


「是故諸所有色，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切非我、非異我、不相在如實知。	"That’s why all the colors, if the past, if the future, if the present, if inside, if outside, if small, if fine, if good, if ugly, if far, if close, everything is not me, not me, no Know the truth as it is.
受、想、行、識亦復如是。	The same is true for receiving, thinking, acting, and reeding.


「多聞聖弟子如是觀者，於色生厭，於受、想、行、識生厭，厭故不樂，不樂故解脫，解脫知見：	"It is often heard that the saint disciple is a spectator, who is bored in body, bored in feeling, thinking, behavior, and knowledge, bored and unhappy, and free from unhappiness, and free from knowledge and perception:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be affected by what will happen later. 』
」	!!br0ken!!

佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 187 (One Eighty Seven) SA 187 （一八七）


SA 187 （一八七）	SA 187 (One Eighty Seven)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「以成就一法故，不復堪任知色無常，知受、想、行、識無常。	"Achieving a Dhamma is no longer worthy of understanding the impermanence of materiality, understanding, feeling, thinking, acting, and understanding impermanence.
何等為一法成就？	What is the achievement of one method?
謂貪欲一法成就，不堪能知色無常，知受、想、行、識無常。	It is said that greed and desire are accomplished by one method, unbearable. Knowing the impermanence of materiality, knowing the impermanence of feeling, thinking, behavior and consciousness.
何等一法成就？	How can it be done?
謂無貪欲成就，無貪欲法者，堪能知色無常，堪能知受、想、行、識無常。」	It is said that there is no greed for achievement, and those who have no greed for the law can understand the impermanence of form, and can understand the feeling, thinking, behavior, and consciousness of impermanence. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been said, and all monks heard what the Buddha said and followed it with joy.


「如成就不成就，如是知不知、親不親、明不明、識不識、察不察、量不量、覆不覆、種不種、掩不掩、映翳不翳亦如是。	"If you do not achieve it, it is the same as knowing or not knowing, not knowing, not knowing, knowing not knowing, not observing, not measuring, not overturning, not planting, not covering up, and not reflecting.


「如是知，如是識解，受、求、辯、獨證，亦復如是。	"If it is to know, if it is to understand, accept, ask, argue, and prove alone, and so on.


「如貪，如是恚、癡、瞋、恨、呰、執、嫉、慳、幻、諂、無慙、無愧、慢、慢慢、增慢、我慢、增上慢、邪慢、卑慢、憍慢、放逸、矜高、曲為相規、利誘、利惡、欲多、欲常、欲不敬、惡口、惡知識、不忍貪、嗜不貪、惡貪，身見、邊見、邪見、見取、戒取、欲愛、瞋恚、睡眠、掉悔、疑、惛悴、蹁蹮、贔屓、懶、亂想、不正憶、身濁、不直、不軟、不異、欲覺、恚覺、害覺、親覺、國土覺、輕易覺、愛他家覺、愁憂惱苦，於此等一一法，乃至映翳，不堪任滅色作證。	"Like greed, like greed, ignorance, hatred, hatred, stubbornness, clinging, jealousy, sorrow, illusion, flattery, no sorrow, worthy, slow, slow, slow, slow, slow, slow, evil, slow, stale Slowness, indulgence, high spirits, pretensions, temptation, pros and cons, excessive desire, perpetual desire, disrespect, evil mouth, evil knowledge, intolerance of greed, addiction to greed, evil and greed, personal view, side view, wrong view, Seeing and taking, abstaining, lusting, aversion, sleep, regretting, doubting, haggard, wandering, squatting, laziness, random thinking, wrong memory, body turbidity, not straight, not soft, the same, desire, awkwardness Feelings, harmful feelings, personal feelings, homeland feelings, easy feelings, feelings of love for others, sorrow and distress, etc., and even reflections, are unbearable to testify.


「何等為一法？	"What a law?
所謂惱苦，以惱苦映翳故，不堪任於色滅盡作證，不堪任於受、想、行、識滅盡作證。	The so-called affliction is to testify by the irritation reflecting the shadow, and it is unbearable to testify by feeling, thinking, acting, and knowing.
一法不映翳故，堪任於色滅盡作證，堪任於受、想、行、識滅盡作證。	One law does not reflect the shadows, so it is worthy to testify at the end of appearance, and testify at the end of receiving, thinking, acting, and knowing.


「何等一法？	"What a law?
謂惱苦，此一法不映翳故，堪任於色滅盡作證，堪任於受、想、行、識滅盡作證。」	It is said that suffering, this method does not reflect the shadow, so it is worthy of testimony in the end of color, and it is worthy of testimony in receiving, thinking, acting, and knowing. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already there, and all monks heard what the Buddha said and happily followed it.


雜阿含經卷第七	The Seventh Book of Zaagham



Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 188 (One Eighty Eight) SA 188 （一八八）離喜貪


SA 188 （一八八）離喜貪	SA 188 (One Eighty Eight)
雜阿含經卷第八	Miscellaneous Agama Sutra 8
宋天竺三藏求那跋陀羅譯	Song Tianzhu's Tripitaka Asks Nabatara to Translate
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「當正觀察眼無常。	"Observe the impermanence of the eye.
如是觀者，是名正見。	If you are a viewer, you are right.
正觀故生厭，生厭故離喜、離貪，離喜、貪故，我說心正解脫。	By observing the result of being bored, disgusting and detaching from joy and greed, from liking and greedy, I say that the mind is right and free.
如是耳、鼻、舌、身、意，離喜、離貪，離喜、貪故。	Such as ear, nose, tongue, body, mind, detachment from happiness, detachment from greed, detachment from happiness, and greed.
比丘！我說心正解脫，心正解脫者，能自記說：	Bhikkhu! I said that the mind is free, and those who are free can remember:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, I know that I will not be affected by what will happen. 』
」	!!br0ken!!

佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra was already, and all monks heard what the Buddha said and followed it with joy.


如無常，如是苦、空、非我，亦如是說。	If it is impermanence, if it is suffering, emptiness, non-self, and so on.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 189 (One Eighty Nine) Just Thinking SA 189 （一八九）正思惟


SA 189 （一八九）正思惟	SA 189 (One Eighty Nine) Just Thinking
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「於眼當正思惟、觀察無常。	"In your eyes, think rightly and observe impermanence.
所以者何？	So what?
於眼正思惟、觀察無常故，於眼欲貪斷，欲貪斷故，我說心正解脫。	Thinking and observing impermanence in the eyes, greed to break in the eyes, and desire to break in the eyes, I say that the heart is right and free.
耳、鼻、舌、身、意，正思惟、觀察故，欲貪斷，欲貪斷者，我說心正解脫。	The ears, nose, tongue, body, mind, thinking, observing, and wanting to be greedy to break, I say that the mind is free.
如是，比丘！心正解脫者，能自記說：	If so, Bhikkhu! The freed person can remember:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what I have done has been done, I know that I will not be there. 』
」	!!br0ken!!

佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra had already been said, and the monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 190 (one ninety) eye SA 190 （一九〇）眼


SA 190 （一九〇）眼	SA 190 (one ninety) eye
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若於眼不識、不知、不斷、不離欲者，不堪任正盡苦。	"If you don’t know, don’t know, keep on, and don’t leave your desires, you will be unbearable to work hard.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.
諸比丘！於眼若識、若知、若斷、若離欲者，堪任正盡苦。	Bhikkhus! One who knows, knows, breaks, and departs from one's eyes is worthy of suffering.
於耳、鼻、舌、身、意，若識、若知、若斷、若離欲者，堪任正盡苦。」	In the ears, nose, tongue, body, and mind, if you know, if you know, if you break, if you want to quit, you can do all the suffering. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 191 (Nineteen One) Eye SA 191 （一九一）眼


SA 191 （一九一）眼	SA 191 (Nineteen One) Eye
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the sacred country and only gave a tree to a lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「於眼若不識、不知、不斷、不離欲者，不堪任越生、老、病、死苦。	"If you don't know, don't know, keep on, and keep your desires in your eyes, you can't stand the burden of growing, old, sick, and dying.
耳、鼻、舌、身、意，不識、不知、不斷、不離欲者，不堪任越生、老、病、死苦。	Those with ears, nose, tongue, body, mind, ignorance, ignorance, continual, and undivided desires are unbearable for the more life, old age, sickness, and death.
諸比丘！於眼若識、若知、若斷、若離欲者，堪任越生、老、病、死苦。	Bhikkhus! In the eyes, if you know, if you know, if you are cut off, if you renounce your desires, you can bear the burden of more birth, old age, sickness, and death.
於耳、鼻、舌、身、意，若識、若知、若斷、若離欲，堪任越生、老、病、死苦。」	In the ears, nose, tongue, body, mind, if you know, if you know, if you break, if you want to leave, you can bear more and more birth, old age, sickness, and death. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 192 (192) Undivided SA 192 （一九二）不離欲


SA 192 （一九二）不離欲	SA 192 (192) Undivided
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若於眼不離欲，心不解脫者，不堪任正盡苦。	"If you don't leave your desires in your eyes, and your heart is not free, you will be unbearable to work hard.
於耳、鼻、舌、身、意不離欲，心不解脫者，不堪任正盡苦。	Those who do not leave their desires in the ears, nose, tongue, body, and mind, and the heart is not free, will be unbearable and suffering.
諸比丘！若於眼色離欲，心解脫者，彼堪任正盡苦。	Bhikkhus! If the eyes are free from desire and the heart is free, he will be able to work hard.
於耳、鼻、舌、身、意離欲，心解脫者，堪任正盡苦。」	Those who are free from the ears, nose, tongue, body, and mind, can be free from all the hardship. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 193 (One Nine Three) SA 193 （一九三）不離欲


SA 193 （一九三）不離欲	SA 193 (One Nine Three)
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若於眼、色不離欲，心不解脫者，不堪任越生、老、病、死苦。	"If you don't leave your desires in your eyes, looks, and your heart is not free, you will not be able to bear the burden of more birth, old age, sickness, and death.
於耳、鼻、舌、身、意不離欲，心不解脫者，不堪任越生、老、病、死苦。	Those who do not leave their desires in the ears, nose, tongue, body, and mind, and the heart is not free, will not be able to bear the burden of more birth, old age, sickness, and death.
諸比丘！若於眼、色離欲，心解脫者，堪任越生、老、病、死苦。	Bhikkhus! If one is free from eyes, lust and desire, the heart is free, and it is worthy of more birth, old age, sickness, and death.
於耳、鼻、舌、身、意離欲，心解脫者，堪任越生、老、病、死苦。」	Those who are free from desires in the ears, nose, tongue, body, and mind, and who are free from the heart, can bear the burden of more birth, old age, sickness, and death. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and all monks heard what the Buddha said, and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 194 (1994) Happy birthday SA 194 （一九四）生喜


SA 194 （一九四）生喜	SA 194 (1994) Happy birthday
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「若於眼生喜者，則於苦生喜，若於苦生喜者，我說彼不解脫於苦。	"If there is happiness in the eyes, then happiness is born in suffering, and if happiness is born in suffering, I say he is not free from suffering.
於耳、鼻、舌、身、意生喜者，則於苦生喜，於苦生喜者，我說彼不解脫於苦。	Those who have happiness in the ears, nose, tongue, body, and mind, have happiness in suffering, and happiness in suffering. I say that he is not free from suffering.


「諸比丘！若於眼不生喜者，則於苦不生喜，於苦不生喜者，我說彼解脫於苦。	"Bhikkhus! If there is no happiness in the eyes, then suffering does not produce happiness, and suffering does not produce happiness, I say that he is free from suffering.
於耳、鼻、舌、身、意不生喜者，則於苦不生喜，於苦不生喜者，我說彼解脫於苦。」	Those who do not have happiness in the ears, nose, tongue, body, and mind, do not have happiness in suffering, and those who do not have happiness in suffering, I say that they are free from suffering. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said this sutra, and all monks heard what the Buddha said and followed it with joy.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 195 (19th Five-Year) Impermanence and Suffering SA 195 （一九五）無常苦


SA 195 （一九五）無常苦	SA 195 (19th Five-Year) Impermanence and Suffering
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「一切無常。	"Everything is impermanent.
云何一切無常？	Yun He, everything is impermanent?
謂眼無常，若色、眼識、眼觸，若眼觸因緣生受，苦覺、樂覺、不苦不樂覺，彼亦無常。	It is said that the eyes are impermanent, if the color, the sense of the eye, the touch of the eye, if the touch of the eye arises and suffers from cause and condition, the feeling of suffering, pleasure, not suffering or not, the other is also impermanent.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.
多聞聖弟子如是觀者，於眼生厭，若色、眼識、眼觸、眼觸因緣生受，苦覺、樂覺、不苦不樂覺，於彼生厭。	It is often said that the sage disciple is the observer, who is bored in the eyes, if the color, the eye consciousness, the eye touch, the eye contact causes and feelings, the feeling of suffering, pleasure, not suffering or not, the feeling of suffering is bored.
耳、鼻、舌、身、意，聲、香、味、觸、法、意識、意觸、意觸因緣生受，苦覺、樂覺、不苦不樂覺，彼亦生厭，厭故不樂，不樂故解脫，解脫知見：	Ear, nose, tongue, body, mind, sound, fragrance, taste, touch, dharma, consciousness, mind touch, mind touch, cause and experience, suffering, pleasure, neither suffering nor pleasure, they are also disgusted and disgusted Unhappiness, unhappiness, liberation, liberation knowing:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is over, the Brahma has been established, what has been done has been done, and I know that I will not be left behind. 』
」	!!br0ken!!

佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, and all monks have heard what the Buddha said and practiced it joyfully.


如無常經，如是苦、空、無我，亦如是說。	If it is impermanence, if it is suffering, emptiness, and selflessness, so it is.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 196 (1996) Impermanence SA 196 （一九六）無常


SA 196 （一九六）無常	SA 196 (1996) Impermanence
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，世尊告諸比丘：	At that time, the Blessed One told the monks:
「一切無常。	"Everything is impermanent.
云何一切？	What is the cloud?
謂眼無常，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦無常。	It is said that the eyes are impermanent, if the form, the eye-consciousness, the eye contact, the eye contact are caused and experienced, if the suffering, happy, not suffering or unhappy, then also impermanent.
如是耳、鼻、舌、身、意，若法、意識、意觸、意觸因緣生受，若苦、若樂、不苦不樂，彼亦無常。	If it is the ear, nose, tongue, body, mind, if the Dharma, consciousness, mind touch, mind touch, the cause and condition arises and suffers, if suffering, happy, not suffering or unhappy, it is also impermanent.
多聞聖弟子如是觀者，於眼解脫，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦解脫。	It is often heard that the saint disciple is a viewer, liberating from the eyes, if the form, eye-consciousness, eye contact, eye contact arises and suffers, if suffering, happy, not suffering or unhappy, he is also free.
如是耳、鼻、舌、身、意、法，意識、意觸、意觸因緣生受，若苦、若樂、不苦不樂，彼亦解脫，我說彼生、老、病、死、憂、悲、惱、苦。」	For example, ear, nose, tongue, body, mind, Dharma, consciousness, touch, and touch. The cause, condition, and condition are born and received. If suffering, happy, not suffering or unhappy, he is also free. I say he is born, old, sick, dead, Worry, sadness, annoyance and suffering. "


佛說此經已，諸比丘聞佛所說，歡喜奉行。	The Buddha said that this sutra has been said, and all monks heard what the Buddha said and followed it with joy.


如說一切無常，如是一切苦、一切空、一切非我、一切虛業法、一切破壞法、一切生法、一切老法、一切病法、一切死法、一切愁憂法、一切煩惱法、一切集法、一切滅法、一切知法、一切識法、一切斷法、一切覺法、一切作證、一切魔、一切魔勢、一切魔器、一切然、一切熾然、一切燒，皆如上二經廣說。	For example, all impermanence, all suffering, all emptiness, all non-self, all false karma, all destruction, all life, all old methods, all diseases, all death, all sorrows, all troubles, all Collecting Dharma, All Extinguishing Dharma, All Knowing Dharma, All Consciousness Dharma, One Severing Dharma, All Enlightenment Dharma, All Witnessing Dharma, All Demons, All Demonic Powers, All Magic Tools, All Randoms, All Blazing Randoms, All Burning, All are the same as the above two sutras Guang said.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 197 (One Nine Seventh) Burning SA 197 （一九七）燃燒


SA 197 （一九七）燃燒	SA 197 (One Nine Seventh) Burning
如是我聞：	If I smell:


一時，佛住迦闍尸利沙支提，與千比丘俱，皆是舊縈髮婆羅門。	For a while, the Buddha lived in Kasa Sri Shakti, and the Chelsea Bhikkhus were all old-fashioned Brahmins.


爾時，世尊為千比丘作三種示現教化。	At that time, the Blessed One made three kinds of manifestations and education for the Chelsea.
云何為三？	What is cloud three?
神足變化示現、他心示現、教誡示現。	God's foot changes and manifests, his heart manifests, and teachings manifest.


神足示現者，世尊隨其所應，而示現入禪定正受，陵虛至東方，作四威儀，行、住、坐、臥，入火三昧，出種種火光，青、黃、赤、白、紅、頗梨色，水火俱現、或身下出火，身上出水，身上出火，身下出水，周圓四方亦復如是。	The person who manifests the gods' feet, the Blessed One will follow his response, and he will enter the meditation and receive righteously. The mausoleum will go to the east, as the four majesty, walk, live, sit, and lie down, enter the fire samādhi, and give out all kinds of flames, blue, yellow, red, and white , Red, rather pear color, water and fire appear, or fire under the body, water out of the body, fire out of the body, water out of the body, the same is true in all directions.
爾時，世尊作種種神變已，於眾中坐，是名神足示現。	At that time, the Blessed One has made various kinds of divine changes, sitting in the crowd, is a manifestation of the name of God.


他心示現者，如彼心、如彼意、如彼識，彼應作如是念、不應作如是念、彼應作如是捨、彼應作如是身證住，是名他心示現。	The person who manifests his heart is like his mind, his will, and his knowledge. He should do such a mindfulness, should not be such a mindfulness, he should do such a sacrifice, and he should act as a personal witness.


教誡示現者，如世尊說：	Teach the manifester, as the Blessed One said:
「諸比丘！一切燒然。	"Bhikkhus! Everything burned.
云何一切燒然？	Yun He, everything burns?
謂眼燒然，若色、眼識、眼觸、眼觸因緣生受，若苦、若樂、不苦不樂，彼亦燒然。	It is said that the eye burns, if the color, eye consciousness, eye touch, eye touch cause and suffer, if it is suffering, happy, not bitter or unhappy, it also burns.
如是耳、鼻、舌、身、意燒然，若法、意識、意觸、意觸因緣生受，若苦、若樂、不苦不樂，彼亦燒然，以何燒然，貪火燒然、恚火燒然、癡火燒然，生、老、病、死、憂、悲、惱、苦火燒然。」	If the ears, nose, tongue, body, and mind are burned, if the Dharma, consciousness, touch, and touch are born and received, if suffering, happy, not suffering or unhappy, then it will burn, how can it be burned? Ran, sorrowful fire burns, ignorance burns, birth, old age, sickness, death, worry, sadness, annoyance, suffering burns. "


爾時，千比丘聞佛所說，不起諸漏，心得解脫，佛說此經已，諸比丘聞佛所說，歡喜奉行。	At that time, when the monks heard what the Buddha said, they could not afford all the omissions, and felt free. The Buddha said that this sutra was done, and all the monks heard what the Buddha said and happily followed it.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 198 (Nineteen Eighty-eight) Rahuluo SA 198 （一九八）羅睺羅


SA 198 （一九八）羅睺羅	SA 198 (Nineteen Eighty-eight) Rahuluo
如是我聞：	If I smell:


一時，佛住王舍城耆闍崛山。	For a while, the Buddha lived on the Qitian Mountain in Wangshe City.


爾時，尊者羅睺羅往詣佛所，稽首佛足，退住一面，白佛言：	At that time, Venerable Luo Huluo went to the Buddha's place, inspected the Buddha's feet, stepped back, and the White Buddha said:
「世尊！云何知、云何見我內識身及外一切相，令我、我所、我慢使繫著不生？」	Blessed One! How can Yun know, how Yun can see me, insight, body and external appearances, making me, my self, and me slow to be tied to life?


爾時，世尊告羅睺羅：	At that time, the Blessed One told Rahulu:
「善哉！羅睺羅！能問如來甚深之義。」	Goodness! Rahuluo! Can ask about the profound meaning of the Tathagata.


佛告羅睺羅：	Buddha told Rahulu:
「眼若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切非我、非異我、不相在如實知。	"If the eye is in the past, if the future, if the present, if it is inside, if it is outside, if it is small, if it is small, if it is good, if it is ugly, if it is far, if it is near, everything is not self, non-self, and non-existence know as it is.
耳、鼻、舌、身、意亦復如是。	The same is true for ears, nose, tongue, body, and mind.


「羅睺羅！作如是知、如是見我此識身及外一切相，令我、我所、我慢使繫著不生。	"Lahula! Doing so knowing, seeing my body and external appearances in this sense, makes me, what I feel, and me slow to become unborn.
羅睺羅！如是我、我所、我慢使繫著不生者。	Rahuluo! If I, I, and I are slow to tie the dead.
羅睺羅！是名斷愛濁見，正無間等，究竟苦邊。」	Rahuluo! It's the name of the story, loves to see, is waiting, what a bitter side. "


佛說此經已，尊者羅睺羅聞佛所說，歡喜奉行。	The Buddha said that this sutra has been, Venerable Luo Hula heard what the Buddha said and joyfully followed it.


如內入處，如是外入處，色、聲、香、味、觸、法，眼識，耳、鼻、舌、身、意識，眼觸，耳、鼻、舌、身、意觸，眼觸生受，耳、鼻、舌、身、意觸生受，眼觸生想，耳、鼻、舌、身、意觸生想，眼觸生思，耳、鼻、舌、身、意觸生思，眼觸生愛，耳、鼻、舌、身、意觸生愛，亦如上說。	Such as the internal entry, such as the external entry, color, sound, fragrance, taste, touch, dharma, eye awareness, ear, nose, tongue, body, consciousness, eye contact, ear, nose, tongue, body, mental touch, eye contact Receiving, ear, nose, tongue, body, and mind touch, feel, eye touch, think, ear, nose, tongue, body, mind touch, think, eye touch, ear, nose, tongue, body, mind touch Thinking, the eye touches love, and the ears, nose, tongue, body, and mind touches love, as mentioned above.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 199 (Nine-Nine) Rahuluo SA 199 （一九九）羅睺羅


SA 199 （一九九）羅睺羅	SA 199 (Nine-Nine) Rahuluo
如是我聞：	If I smell:


一時，佛住王舍城迦蘭陀竹園。	For a while, the Buddha lived in the bamboo garden in the city of Kalanto.


爾時，世尊告羅睺羅：	At that time, the Blessed One told Rahulu:
「云何知、云何見，於此識身及外一切相，無有我、我所、我慢使繫著？」	How does the cloud know, what does the cloud see, where to know the body and all appearances, without me, what I am, or what I am slow to do?


羅睺羅白佛言：	Luo Hula White Buddha said:
「世尊是法根、法眼、法依。	"The Blessed One is the root, the eye, and the idiom.
善哉！世尊！當為諸比丘廣說此義，諸比丘聞已，當受奉行。」	Good! Lord! Let the bhikkhus speak this righteously, and the bhikkhus should have heard it and be practiced. "


佛告羅睺羅：	Buddha told Rahulu:
「善哉！諦聽，當為汝說。	"Goodness! Listen carefully, just say it for you.
諸所有眼，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切非我、非異我、不相在如實正觀。	All eyes, if the past, if the future, if the present, if inside, if outside, if small, if small, if good, if ugly, if far, if near, everything is not me, not me, not in reality Upright.
羅睺羅！耳、鼻、舌、身意亦復如是。	Luo Hui Luo! The same is true for ears, nose, tongue, body and mind.


「羅睺羅！如是知、如是見我此識身及外一切相，我、我所、我慢使繫著不生。	"Rahula! If you know, if you see my body and external appearances, I, what I am, and I will not be born.
羅睺羅！如是比丘越於二，離諸相，寂滅解脫。	Rahuluo! In this case, the bhikkhu is more than two, separated from the various aspects, extinguished and liberated.
羅睺羅！如是比丘斷諸愛欲，轉去諸結，究竟苦邊。」	Rahuluo! In this case, the bhikkhu breaks all the cravings and turns to the knots. "


佛說此經已，羅睺羅聞佛所說，歡喜奉行。	The Buddha said that this sutra was already, and Rahulu heard what the Buddha said and followed it with joy.


如內入，如是外入，乃至意觸因緣生受，亦如是廣說。	Such as internal entry, such as external entry, and even the intention to cause and condition to arise and receive, it is also widely said.




Saṃyuktāgama 雜阿含經	Saṃyuktāgama

SA 200 (200) Rahuluo SA 200 （二〇〇）羅睺羅


SA 200 （二〇〇）羅睺羅	SA 200 (200) Rahuluo
如是我聞：	If I smell:


一時，佛住舍衛國祇樹給孤獨園。	For a while, the Buddha lived in the kingdom of Sravasti and gave only trees to the lonely garden.


爾時，尊者羅睺羅往詣佛所，稽首佛足，退坐一面，白佛言：	At that time, Venerable Luo Huluo went to the Buddha's place, inspected the Buddha's feet, and sat back, and the White Buddha said:
「善哉！世尊！為我說法，我聞法已，獨一靜處，專精思惟，不放逸住；	"Goodness! Blessed One! Speaking for me, I have heard the Dharma, I am alone in a quiet place, specialize in thinking, not let go;
獨一靜處，專精思惟，不放逸住已，如是思惟：	Be alone in a quiet place, concentrating on thinking, not letting go, so thinking:
『所以族姓子剃除鬚髮，正信非家，出家學道，修持梵行，見法自知作證：	"Therefore, the sons of the clan have shaved off their hair and beards, believe in the non-family, become a monk, learn the Tao, practice Brahma, and testify by knowing the law:
「我生已盡，梵行已立，所作已作，自知不受後有。」	My life is over, the Brahma has been established, I have done what I have done, and I know that I will not have the future.
』」	』」

爾時，世尊觀察羅睺羅心，解脫慧未熟，未堪任受增上法。	At that time, the Blessed One was observing the heart of Rahulu, and he was unfamiliar with the wisdom of liberation, and he was not able to accept the enlightenment.
問羅睺羅言：	Ask Luohu Luoyan:
「汝以授人五受陰未？」	You Yi teaches people five years of yin?


羅睺羅白佛：	Rahuluo White Buddha:
「未也。	"Weiye.
世尊！」	Lord! "

佛告羅睺羅：	Buddha told Luo Huluo:
「汝當為人演說五受陰。」	You should speak for five yin.


爾時，羅睺羅受佛教已，於異時為人演說五受陰，說已，還詣佛所，稽首佛足，退住一面，白佛言：	At that time, Luo Hula accepted Buddhism, and at a different time, he gave a speech for five yin receptions, said that he had already, returned to the Buddha's place, checked the head of the Buddha's feet, retreated, and the White Buddha said:
「世尊！我已為人說五受陰，唯願世尊為我說法，我聞法已，獨一靜處，專精思惟，不放逸住，乃至自知不受後有。」	Blessed One! I have already said the five Yin Yin for others. I only hope that the Blessed One can speak for me. I have heard the Dharma, and I am alone in quietness, specializing in thinking, not letting go, and even knowing that I am not immune from the future.


爾時，世尊復觀察羅睺羅心，解脫智未熟，不堪任受增上法。	At that time, the Blessed One regained the heart of Rahuluo, freed himself from his unfamiliar mind, and became unbearable to accept the law.
問羅睺羅言：	Ask Luohu Luoyan:
「汝為人說六入處未？」	Do you say that the six entrances are not?


羅睺羅白佛：	Luo Hula White Buddha:
「未也。	"Weiye.
世尊！」	Lord! "

佛告羅睺羅：	Buddha told Rahulu:
「汝當為人演說六入處。」	Thou shalt speak for the six entrances.


爾時，羅睺羅於異時為人演說六入處，說六入處已，來詣佛所，稽首禮足，退住一面，白佛言：	At that time, Luo Huluo was a person at a different time and gave a speech at the six entrances, saying that the six entrances are already, come to the Buddha, pay homage to the head, and stay away. The White Buddha said:
「世尊！我已為人演說六入處，唯願世尊為我說法，我聞法已，當獨一靜處，專精思惟，不放逸住，乃至自知不受後有。」	Blessed One! I have spoken about the Six Ways for others. I only wish the Blessed One to speak for me. I have heard the law, and I should be the only quiet place, concentrating on thinking, not letting go, and even knowing that I will not be there.


爾時，世尊觀察羅睺羅心，解脫智未熟，不堪任受增上法。	At that time, the Blessed One observed Luo Hula and Luo Xin, and he was unfamiliar with liberating wisdom, and was unbearable to accept the law.
問羅睺羅言：	Ask Luo Hulayan:
「汝已為人說尼陀那法未？」	You have already said that the Nitāna Dharma for others?


羅睺羅白佛言：	Luo Huluo White Buddha said:
「未也。	"Weiye.
世尊！」	Lord! "

佛告羅睺羅：	Buddha told Rahulu:
「汝當為人演說尼陀那法。」	Thou shalt speak Nidhana as a human being.


爾時，羅睺羅於異時為人廣說尼陀那法已，來詣佛所，稽首禮足，退住一面，白佛言：	At that time, Rahuluo was a person at a different time, saying that the Buddha had already come to the Buddha’s retreat. He paid tribute to his head and stayed away. The White Buddha said:
「世尊！為我說法，我聞法已，獨一靜處，專精思惟，不放逸住，乃至自知不受後有。」	Master! Say for me, I have heard the Dharma, have a quiet place, specialize in thinking, never let go, and even know that I will not be there.


爾時，世尊復觀察羅睺羅心，解脫智未熟……廣說乃至告羅睺羅言：	At that time, the Blessed One re-observed the heart of Rahuluo, freeing up his unfamiliar mind... and even told Rahuluo:
「汝當於上所說諸法，獨於一靜處，專精思惟，觀察其義。」	You should be in a quiet place, concentrating on thinking and observing the meaning of all the dhammas mentioned above.


爾時，羅睺羅受佛教勅，如上所聞法、所說法思惟稱量，觀察其義，作是念：	At that time, Rahula received Buddhist edicts, as he heard the law, said, thought, weighed, observed its righteousness, and thought:
「此諸法一切皆順趣涅槃、流注涅槃、後住涅槃。」	All of these dharmas follow Nirvana, flow into Nirvana, and live behind Nirvana.
爾時，羅睺羅往詣佛所，稽首禮足，退住一面，白佛言：	At that time, Luo Huluo went to the Buddha's place, paid tribute to his head, and retreated. The White Buddha said:
「世尊！我已於如上所聞法、所說法獨一靜處，思惟稱量，觀察其義，知此諸法皆順趣涅槃、流注涅槃、後住涅槃。」	Blessed One! I have heard and said in a quiet place, thinking and weighing, and observing its meaning. I know that all the dharmas follow Nirvana, flow into Nirvana, and live in Nirvana.


爾時，世尊觀察羅睺羅心，解脫智熟，堪任受增上法。	At that time, the Blessed One observed Rahulua's heart, freed from wisdom and familiarity, and he was worthy of accepting the law.
告羅睺羅言：	To Rahuluoyan:
「羅睺羅！一切無常。	"Lahula! Everything is impermanent.
何等法無常？	How impermanent is law?
謂眼無常，若色、眼識、眼觸……」如上無常廣說。	It means that the eyes are impermanent, such as color, eye consciousness, eye touch...


爾時，羅睺羅聞佛所說，歡喜隨喜，禮佛而退。	At that time, Rahuluo heard what the Buddha said, rejoicing with joy, and retreating in favor of Buddha.


爾時，羅睺羅受佛教已，獨一靜處，專精思惟，不放逸住：	At that time, Rahula had already received Buddhism, he was alone in a quiet place, concentrating on thinking, not letting go:
「所以族姓子剃除鬚髮，著袈裟衣，正信非家，出家學道，純修梵行，乃至見法自知作證：	"So the surnames of the clan have shaved their hair and hair, wear robes and robes, are faithful to non-family, become a monk, learn Taoism, purely practice Brahma, and even see the Fa to testify:
『我生已盡，梵行已立，所作已作，自知不受後有。』	"My life is exhausted, the Brahma has been established, what has been done has been done, and I know that I will not be there. 』
」成阿羅漢，心善解脫。	"Being an Arahant, with a kind heart and liberation.


佛說此經已，羅睺羅聞佛所說，歡喜奉行。	The Buddha said that this sutra was already done, and Luo Hulu heard what the Buddha said and followed it with joy.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SA 101-200

SA 101-200

SA 101 (One One) The World SA 101 （一〇一） 人間

SA 102 (102) Chandra SA 102 （一〇二） 旃陀羅

SA 103 (Thirty-three) Sammo SA 103 （一〇三） 差摩

SA 104 (104) Flame SA 104 （一〇四） 焰

SA 105 (10th Five) Sunni became a monk SA 105 （一〇五） 仙尼出家

SA 106 (106) A [Shaotu] Luo SA 106 （一〇六） 阿[少兔]羅

SA 107 (One Seven) Elderly SA 107 （一〇七） 長者

SA 108 (108) West SA 108 （一〇八） 西

SA 109 (ten) hair end SA 109 （一〇九） 毛端

SA 110 (One Ten) SA 110 （一一〇） 薩遮

SA 111 (one to one) with flow SA 111 （一一一） 有流

SA 112 (one one two) SA 112 （一一二） 斷知

SA 113 (one one three) SA 113 （一一三） 斷色苦

SA 114 (one to four) SA 114 （一一四） 知苦

SA 115 (one to five) SA 115 （一一五） 憂悲

SA 116 (one six) SA 116 （一一六） 我我所

SA 117 (One Seven Seven) There is a leak SA 117 （一一七） 有漏障閡

SA 118 (One Eighteen) Greedy SA 118 （一一八） 貪恚痴

SA 119 (One Nineteen) SA 119 （一一九） 欲愛喜

SA 120 (One Twenty) Magic SA 120 （一二〇） 魔

SA 121 (One Two One) How to Die SA 121 （一二一） 死法

SA 122 (one two two) all beings SA 122 （一二二） 眾生

SA 123 (one two three) love, love, greed SA 123 （一二三） 愛喜貪

SA 124 (one two four) magic SA 124 （一二四） 魔

SA 125 (one two five) SA 125 （一二五） 魔所作

SA 126 (one twenty six) how to die SA 126 （一二六） 死法

SA 127 (one two seven) ruling SA 127 （一二七） 斷法

SA 128 (one twenty eight) ruling SA 128 （一二八） 斷法

SA 129 (one twenty nine) ruling SA 129 （一二九） 斷法

SA 130 (130) Seeking Master SA 130 （一三〇） 求大師

SA 131 (one three one) Get used to color SA 131 （一三一） 習於色

SA 132 (One Three Two) SA 132 （一三二） 不習近

SA 133 (One Three Three) SA 133 （一三三） 何所有故

SA 134 (one three four) SA 134 （一三四） 孤疑斷

SA 135 (One Three Five) SA 135 （一三五） 孤疑斷

SA 136 (one thirty six) is for a reason SA 136 （一三六） 是事有故

SA 137 (one thirty seven) SA 137 （一三七） 孤疑斷

SA 138 (one thirty eight) SA 138 （一三八） 孤疑斷

SA 139 (One Thirty Nine) SA 139 （一三九） 憂悲惱苦

SA 140 (One Forty, One Forty One) SA 140 （一四〇、一四一） 憂悲惱苦

SA 141 (One Forty, One Forty One) SA 141 （一四〇、一四一） 憂悲惱苦

SA 142 (one for two) SA 142 （一四二） 我我所

SA 143 (One Four Three, One Four Four) SA 143 （一四三、一四四） 我我所

SA 144 (One Four Three, One Four Four) SA 144 （一四三、一四四） 我我所

SA 145 (One Four Five) There is a leakage barrier SA 145 （一四五） 有漏障礙

SA 146 (One Four Six) Three Acceptance SA 146 （一四六） 三受

SA 147 (one forty seven) three bitter SA 147 （一四七） 三苦

SA 148 (one forty-eight) SA 148 （一四八） 世八法

SA 149 (one forty-nine) I win SA 149 （一四九） 我勝

SA 150 (150) I win SA 150 （一五〇） 我勝

SA 151 (One Five One) I win SA 151 （一五一） 我勝

SA 152 (one fifty-two) with me SA 152 （一五二） 有我

SA 153 (one five three) no two SA 153 （一五三） 不二

SA 154 (One Five Four) No action SA 154 （一五四） 無施

SA 155 (One Five Five) Weakness SA 155 （一五五） 無力

SA 156 (Five Six) After death SA 156 （一五六） 死後斷壤

SA 157 (One Fifty Seven) No reason, no destiny SA 157 （一五七） 無因無緣

SA 158 (One Fifty Eight) No reason, no destiny SA 158 （一五八） 無因無緣

SA 159 (One Fifty Nine) SA 159 （一五九） 無因無緣

SA 160 (160) No reason, no destiny SA 160 （一六〇） 無因無緣

SA 161 (One Six One) Seven Body SA 161 （一六一） 七身

SA 162 (One Six Two) Teaching SA 162 （一六二） 作教

SA 163 (one six three) fourteen SA 163 （一六三） 十四

SA 164 (One Six Four) The wind does not blow SA 164 （一六四） 風不吹

SA 165 (One Six Five) Da Fan SA 165 （一六五） 大梵

SA 166 (One Six Six) Color is me SA 166 （一六六） 色是我

SA 167 (One Six Seven) Color is me SA 167 （一六七） 色是我

SA 168 (One Six Eight) SA 168 （一六八） 世間常

SA 169 (one sixty-nine) I always wait in the world SA 169 （一六九） 世間我常等

SA 170 (170) Entertainment Nirvana SA 170 （一七〇） 娛樂涅槃

SA 171 (One Seven One) I am right SA 171 （一七一） 我正斷

SA 172 (One Seven Two) SA 172 （一七二） 無常法當斷

SA 173 (One Seven Three) SA 173 （一七三） 無常法當斷

SA 174 (One Seven Four) Seeking Master SA 174 （一七四） 求大師

SA 175 (one seventy-five) burnt coat SA 175 （一七五） 燒頭衣

SA 176 (one seventy-six) is impermanence SA 176 （一七六） 為斷無常

SA 177 (One Seven Seven) SA 177 （一七七） 身觀住

SA 101 (One One) The World SA 101 （一〇一）人間

SA 102 (102) Chandra SA 102 （一〇二）旃陀羅

SA 103 (Thirty-three) Sammo SA 103 （一〇三）差摩

SA 104 (104) Flame SA 104 （一〇四）焰

SA 105 (10th Five) Sunni became a monk SA 105 （一〇五）仙尼出家

SA 106 (106) A [Shaotu] Luo SA 106 （一〇六）阿[少兔]羅

SA 107 (One Seven) Elderly SA 107 （一〇七）長者

SA 108 (108) West SA 108 （一〇八）西

SA 109 (ten) hair end SA 109 （一〇九）毛端

SA 110 (One Ten) SA 110 （一一〇）薩遮

SA 111 (one to one) with flow SA 111 （一一一）有流

SA 112 (one one two) SA 112 （一一二）斷知

SA 113 (one one three) SA 113 （一一三）斷色苦

SA 114 (one to four) SA 114 （一一四）知苦

SA 115 (one to five) SA 115 （一一五）憂悲

SA 116 (one six) SA 116 （一一六）我我所

SA 117 (One Seven Seven) There is a leak SA 117 （一一七）有漏障閡

SA 118 (One Eighteen) Greedy SA 118 （一一八）貪恚痴

SA 119 (One Nineteen) SA 119 （一一九）欲愛喜

SA 120 (One Twenty) Magic SA 120 （一二〇）魔

SA 121 (One Two One) How to Die SA 121 （一二一）死法

SA 122 (one two two) all beings SA 122 （一二二）眾生

SA 123 (one two three) love, love, greed SA 123 （一二三）愛喜貪

SA 124 (one two four) magic SA 124 （一二四）魔

SA 125 (one two five) SA 125 （一二五）魔所作

SA 126 (one twenty six) how to die SA 126 （一二六）死法

SA 127 (one two seven) ruling SA 127 （一二七）斷法

SA 128 (one twenty eight) ruling SA 128 （一二八）斷法

SA 129 (one twenty nine) ruling SA 129 （一二九）斷法

SA 130 (130) Seeking Master SA 130 （一三〇）求大師

SA 131 (one three one) Get used to color SA 131 （一三一）習於色

SA 132 (One Three Two) SA 132 （一三二）不習近

SA 133 (One Three Three) SA 133 （一三三）何所有故

SA 134 (one three four) SA 134 （一三四）孤疑斷

SA 135 (One Three Five) SA 135 （一三五）孤疑斷

SA 136 (one thirty six) is for a reason SA 136 （一三六）是事有故

SA 137 (one thirty seven) SA 137 （一三七）孤疑斷

SA 138 (one thirty eight) SA 138 （一三八）孤疑斷

SA 139 (One Thirty Nine) SA 139 （一三九）憂悲惱苦

SA 140 (One Forty, One Forty One) SA 140 （一四〇、一四一）憂悲惱苦

SA 141 (One Forty, One Forty One) SA 141 （一四〇、一四一）憂悲惱苦

SA 142 (one for two) SA 142 （一四二）我我所

SA 143 (One Four Three, One Four Four) SA 143 （一四三、一四四）我我所

SA 144 (One Four Three, One Four Four) SA 144 （一四三、一四四）我我所

SA 145 (One Four Five) There is a leakage barrier SA 145 （一四五）有漏障礙

SA 146 (One Four Six) Three Acceptance SA 146 （一四六）三受

SA 147 (one forty seven) three bitter SA 147 （一四七）三苦

SA 148 (one forty-eight) SA 148 （一四八）世八法

SA 149 (one forty-nine) I win SA 149 （一四九）我勝

SA 150 (150) I win SA 150 （一五〇）我勝

SA 151 (One Five One) I win SA 151 （一五一）我勝

SA 152 (one fifty-two) with me SA 152 （一五二）有我

SA 153 (one five three) no two SA 153 （一五三）不二

SA 154 (One Five Four) No action SA 154 （一五四）無施

SA 155 (One Five Five) Weakness SA 155 （一五五）無力

SA 156 (Five Six) After death SA 156 （一五六）死後斷壤

SA 157 (One Fifty Seven) No reason, no destiny SA 157 （一五七）無因無緣

SA 158 (One Fifty Eight) No reason, no destiny SA 158 （一五八）無因無緣

SA 159 (One Fifty Nine) SA 159 （一五九）無因無緣

SA 160 (160) No reason, no destiny SA 160 （一六〇）無因無緣

SA 161 (One Six One) Seven Body SA 161 （一六一）七身

SA 162 (One Six Two) Teaching SA 162 （一六二）作教

SA 163 (one six three) fourteen SA 163 （一六三）十四

SA 164 (One Six Four) The wind does not blow SA 164 （一六四）風不吹

SA 165 (One Six Five) Da Fan SA 165 （一六五）大梵

SA 166 (One Six Six) Color is me SA 166 （一六六）色是我

SA 167 (One Six Seven) Color is me SA 167 （一六七）色是我

SA 168 (One Six Eight) SA 168 （一六八）世間常

SA 169 (one sixty-nine) I always wait in the world SA 169 （一六九）世間我常等

SA 170 (170) Entertainment Nirvana SA 170 （一七〇）娛樂涅槃

SA 171 (One Seven One) I am right SA 171 （一七一）我正斷

SA 172 (One Seven Two) SA 172 （一七二）無常法當斷

SA 173 (One Seven Three) SA 173 （一七三）無常法當斷

SA 174 (One Seven Four) Seeking Master SA 174 （一七四）求大師

SA 175 (one seventy-five) burnt coat SA 175 （一七五）燒頭衣

SA 176 (one seventy-six) is impermanence SA 176 （一七六）為斷無常

SA 177 (One Seven Seven) SA 177 （一七七）身觀住

SA 188 (One Eighty Eight) SA 188 （一八八）離喜貪

SA 189 (One Eighty Nine) Just Thinking SA 189 （一八九）正思惟

SA 190 (one ninety) eye SA 190 （一九〇）眼