4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → 🏛️ → DA‍ DÄ«rgh'-āgama all 30    🔝
 DA‍ 1 - DA 1 The Great Legend
DA‍ 2 - DA 2 The Final Journey
DA‍ 3 - DA 3 Govinda
DA‍ 4 - DA 4 Janavṛṣabha
DA‍ 5 - DA 5 The Smaller Teaching on Origination
DA‍ 6 - DA 6 The Noble Wheel-Turning King’s Cultivation
DA‍ 7 - DA 7 Padāśva
DA‍ 8 - DA 8 Sandhāna
DA‍ 9 - DA 9 The Gathered Saṅgha
DA‍ 10 - DA 10 Going Up to Ten
DA‍ 11 - DA 11 Increasing One by One
DA‍ 12 - DA 12 Three Categories
DA‍ 13 - DA 13 The Great Method of Origination
DA‍ 14 - DA 14 Questions Asked by Śakra the Lord of Gods
DA‍ 15 - DA 15 Anomiya
DA‍ 16 - DA 16 Sujata
DA‍ 17 - DA 17 Purification
DA‍ 18 - DA 18 Personal Gladness
DA‍ 19 - DA 19 The Great Congregation
DA‍ 20 - DA 20 Ambāṣṭha
DA‍ 21 - DA 21 Brahmā’s Shaking
DA‍ 22 - DA 22 Śroṇatāṇḍya
DA‍ 23 - DA 23 Kūṭatāṇḍya
DA‍ 24 - DA 24 Dhruva
DA‍ 25 - DA 25 The Naked Wanderer
DA‍ 26 - DA 26 Knowledge of the Three Vedas
DA‍ 27 - DA 27 The Fruits of the Ascetics
DA‍ 28 - DA 28 [Poṭṭhapāda]
DA‍ 29 - DA 29 Lohitya
DA‍ 30 - DA 30 Description of the World

detailed TOC



0 - DA Dīrgh'-āgama all 30 sutras

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#【經文資訊】大正新脩大藏經 第 1 冊 No.
#[Scripture Information] Taisho Newly Revised Tripitaka Volume 1 No.
1 長阿含經
1 Long Agama Sutra
#【版本記錄】發行日期:
#[Version Record] Release date:
2023-12,最後更新:
2023-12, last updated:
2023-10-03
2023-10-03
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會(CBETA)依「大正新脩大藏經」所編輯
#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taisho New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供,張文明大德提供,北美某大德提供,法雨道場提供新式標點
#[Original data] Provided by Great Master Xiao Zhenguo, provided by Great Master Zhang Wenming, provided by a great Master in North America, and new punctuation points provided by Fayu Dojo
#【其他事項】本資料庫可自由免費流通,詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
#------------------------------------------------ --------------------------
No.
No.
1
1
長阿含經序
Long Agama Sutra Preface
長安釋僧肇述
Chang'an Buddhist monk Zhaoshu
夫宗極絕於稱謂,賢聖以之沖默;
Fu Zong is extremely obsessed with titles, and sages and sages use them to express silence;
玄旨非言不傳,釋迦所以致教。
Xuanzhi is not conveyed in words, and that is why Sakyamuni taught it.
是以如來出世,大教有三:
Since the Tathagata was born, there are three great teachings:
約身口,則防之以禁律;
If you have restraints on your body and mouth, guard against them with prohibitions;
明善惡,則導之以契經;
If you understand good and evil, guide them through scriptures;
演幽微,則辨之以法相。
If the performance is subtle, then distinguish it with the Dharma.
然則三藏之作也,本於殊應,會之有宗,則異途同趣矣。
However, the writings of the Tripitaka are based on special responses and have their own sects, so they have different approaches but the same interest.
禁律,律藏也,四分十誦。
The forbidden law, the hidden law, can be recited in four parts and ten parts.
法相,阿毗曇藏也,四分五誦。
The Dharma, the Abhitankaya, can be recited in four to five parts.
契經,四阿含藏也:
The Book of Deeds, the Four Agama Treasures:
《增一阿含》四分八誦,《中阿含》四分五誦,《雜阿含》四分十誦,此《長阿含》四分四誦,合三十經以為一部。
The "Zeng Yi Agama" is divided into four parts and eight recitations, the "Middle Agama" is divided into four parts and five recitations, the "Zhong Agama" is divided into four parts and recited ten times, and the "Chang Agama" is divided into four parts and recited, and the thirty sutras are combined into one.
阿含,秦言法歸。
Ahan, Qin Yan Fagui.
法歸者,蓋是萬善之淵府,總持之林苑。
When the Dharma returns, it is the abyss of all good things, and the forest garden that always holds it.
其為典也,淵博弘富,韞而彌廣;
It is a classic, it is profound and rich, and it is wide and wide;
明宣禍福賢愚之迹,剖判真偽異齊之原,歷記古今成敗之數,墟域二儀品物之倫。
The traces of misfortune, good fortune, virtue and foolishness in the Ming Dynasty are revealed, the origins of authenticity and disparity are analyzed, the successes and failures of ancient and modern times are recorded, and the ethics of rituals and objects in the ruins are recorded.
道無不由,法無不在,譬彼巨海,百川所歸,故以法歸為名。
The Tao is everywhere, and the Dharma is everywhere. It is like the huge sea, where hundreds of rivers return, so it is named after the Dharma.
開析修途,所記長遠,故以長為目。
When analyzing the path of cultivation, we remember the long term, so we take the long term as our goal.
翫茲典者,長迷頓曉。
Those who read this code will be fascinated by it.
邪正難辨,顯如晝夜;
It is difficult to distinguish between evil and good, appearing like day and night;
報應冥昧,照若影響;
Retribution is unclear, and it reflects the influence;
劫數雖遼,近猶朝夕;
Although the calamity is far away, it is as close as day and night;
六合雖曠,現若目前。
Although Liuhe is vast, it is as present as the present.
斯可謂朗大明於幽室,惠五目於眾瞽,不闚戶牖,而智無不周矣。
This can be said to be bright and bright in a secluded room, benefiting the five eyes in the eyes of the public, not peeking into the door and window, and being wise in everything.
大秦天王,滌除玄覽,高韻獨邁,恬智交養,道世俱濟,每懼微言翳於殊俗。
The Heavenly King of the Qin Dynasty, who has eliminated all mysteries, has a high and unique style, is calm and wise, and has a common sense of the world. He is afraid that even the slightest words will obscure the world.
以右將軍使者司隸校尉晉公姚爽,質直清柔,玄心超詣,尊尚大法,妙悟自然,上特留懷,每任以法事。
The right general envoys Sili Xiaowei Jin Gong Yao Shuang, who is straightforward, gentle, profound, profound, respects Dafa, has a wonderful understanding of nature, has a special heart, and performs legal affairs every time he is appointed.
以弘始十二年歲次上章閹茂,請罽賓三藏沙門佛陀耶舍出律藏一分四十五卷,十四年訖。
In the twelfth year of Hongshi's reign, Zhang Jianmao was invited to ask the Samana Buddha Yasa of the Tripitaka to publish a volume of forty-five volumes of the Vinaya, which was completed after the fourteenth year.
十五年歲次昭陽赤奮若,出此《長阿含》訖。
In the fifteenth year of Zhaoyang Chifenruo, this "Chang Ahan" was finished.
涼州沙門佛念為譯,秦國道士道含筆受。
Liangzhou Shamen's Buddhist chants were translated, and the Taoist priests of the Qin Dynasty accepted it with their pens.
時,集京夏名勝沙門,於第校定,恭承法言,敬受無差,蠲華崇朴,務存聖旨。
At that time, a group of monks from famous places in Beijing and Xia were gathered together to establish a school. They respectfully carried out the teachings of the Dharma, accepted them with utmost respect, respected simplicity, and kept the imperial decree.
余以嘉遇猥參聽次,雖無翼善之功,而預親承之末,故略記時事,以示來賢焉。
Although Yu Yijia encountered an ugly person and listened to it several times, although he had no meritorious deeds, he predicted the end of his personal inheritance, so he briefly recorded current events to show the virtuous person.
佛說長阿含經卷第一
The Buddha said the long Agama Sutra Volume 1
後秦弘始年佛陀耶舍共竺佛念譯
Translation of Buddha Yashe Gongzhu Buddha's Recitation in the Hongshi Year of the Later Qin Dynasty

1 - DA 1 The Great Legend

(一)第一分初大本經第一
(1) The first part of the Great Sutra is the first
如是我聞:
This is what I heard:
一時,佛在舍衛國祇樹花林窟,與大比丘眾千二百五十人俱。
At one time, the Buddha was in a cave in the forest of flowers and trees in the country of Savatthi, together with a group of 1,250 great bhikkhus.
時,諸比丘於乞食後集花林堂,各共議言:
At that time, all the monks gathered in the flower forest hall after begging for alms, and they all discussed together:
「諸賢比丘!唯無上尊為最奇特,神通遠達,威力弘大,乃知過去無數諸佛,入於涅槃,斷諸結使,消滅戱論。
"All virtuous bhikkhus! Only the Supreme Being is the most unique, with far-reaching supernatural powers and great power. He knows that countless Buddhas in the past have entered Nirvana, cut off all ties, and eliminated all doctrines.
又知彼佛劫數多少,名號、姓字,所生種族,其所飲食,壽命脩短,所更苦樂。
We also know how many kalpas that Buddha had, his name, surname, the race he was born into, the food he ate, his life span was shortened, and his happiness and suffering were even greater.
又知彼佛有如是戒,有如是法,有如是慧,有如是解,有如是住。
I also know that that Buddha has such precepts, has such Dharma, has such wisdom, has such understanding, and has such abiding spirit.
云何,諸賢!如來為善別法性,知如是事,為諸天來語,乃知此事?」
What the hell, all the wise men! The Tathagata, who is good at distinguishing the nature of the Dharma, knows such a thing and speaks to all the heavens. Do you know this? "
爾時,世尊在閑靜處,天耳清淨,聞諸比丘作如是議,即從座起,詣花林堂,就座而坐。
At that time, the World-Honored One was in a quiet place, his heavenly ears were pure, and after hearing the monks discussing this, he got up from his seat, went to the Flower Grove Hall, and sat down.
爾時,世尊知而故問,謂:
At that time, the World-Honored One knew this and asked, saying:
「諸比丘!汝等集此,何所語議?」
Monks! What are you talking about when you are gathered here?
時,諸比丘具以事答。
At that time, the bhikkhus responded with something.
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「善哉!善哉!汝等以平等信,出家修道,諸所應行,凡有二業:
"Excellent! Excellent! With the faith of equality, you have become a monk and cultivated the Tao. You should do what you are supposed to do. You have two karma:
一曰賢聖講法,二曰賢聖默然。
One is the sage teaching the Dharma, the other is the sage being silent.
汝等所論,正應如是。
That's exactly what you said.
如來神通,威力弘大,盡知過去無數劫事,以能善解法性故知,亦以諸天來語故知。」
The Tathagata's supernatural power is so powerful that he knows all the events of countless kalpas in the past. He knows it because he can understand the nature of the law well, and he also knows it because of the words from the heavens. "
佛時頌曰:
The Buddha chanted:
「比丘集法堂,  講說賢聖論;
"Bhikkhus gathered in the Dharma hall to preach on the sages;
如來處靜室,  天耳盡聞知。
The Tathagata is in a quiet room, and all the heavenly ears hear and know.
佛日光普照,  分別法界義;
The Buddha's sun shines brightly, distinguishing the meaning of the dharma realm;
亦知過去事,  三佛般泥洹。
He also knows the past events, and is like the three Buddhas.
名號、姓、種族,  受生分亦知;
Name, surname, race, and birth status are also known;
隨彼之處所,  淨眼皆記之。
Wherever he goes, he will remember it with his pure eyes.
諸天大威力,  容貌甚端嚴;
The gods have great power, and their appearance is very solemn;
亦來啟告我,  三佛般泥洹。
He also came to tell me that the Three Buddhas are in the mud.
記生、名號、姓,  哀鸞音盡知;
Remember birth, name, surname, and know all the sounds of Ai Luan;
無上天人尊,  記於過去佛。」
The supreme gods and humans are remembered by the Buddhas of the past. "
又告諸比丘:
He also told the monks:
「汝等欲聞如來識宿命智,知於過去諸佛因緣不?
"You would like to hear that the Tathagata knows the wisdom of destiny, do you know the causes and conditions of all Buddhas in the past?
我當說之。」
I should say it. "
時,諸比丘白言:
At that time, the monks said in vain:
「世尊!今正是時,願樂欲聞。
"World Honored One! Now is the right time. May you be happy to hear it.
善哉!世尊!以時講說,當奉行之。」
How good! World Honored One! Speak at the right time and practice it. "
佛告諸比丘:
The Buddha told the monks:
「諦聽!諦聽!善思念之,吾當為汝分別解說。」
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you.
時,諸比丘受教而聽。
At that time, the monks were taught and listened.
佛告諸比丘:
The Buddha told the monks:
「過去九十一劫,時,世有佛名毘婆尸如來、至真,出現于世。
"Ninety-one kalpas past, at that time, a Buddha named Vipassi Tathagata, the most true, appeared in the world.
復次,比丘!過去三十一劫,有佛名尸棄如來、至真,出現於世。
Again, bhikkhu! In the past thirty-one kalpas, a Buddha named Corpse Abandonment Tathagata, the True One, appeared in the world.
復次,比丘!即彼三十一劫中,有佛名毘舍婆如來、至真,出現於世。
Again, bhikkhu! That is, during those thirty-one kalpas, a Buddha named Vaisava Tathagata, the most true, appeared in the world.
復次,比丘!此賢劫中有佛名拘樓孫,又名拘那含,又名迦葉。
Again, bhikkhu! In this virtuous kalpa, there is a Buddha named Kulousun, also known as Kunagami, also known as Kassapa.
我今亦於賢劫中成最正覺。」
I have now attained the most perfect enlightenment in the virtuous kalpa. "
佛時頌曰:
The Buddha chanted:
「過九十一劫,  有毘婆尸佛;
"After ninety-one kalpas, there will be Buddha Vipashi;
次三十一劫,  有佛名尸棄;
In the thirty-first calamity, the corpse of the Buddha's name was abandoned;
即於彼劫中,  毘舍如來出。
In that calamity, Tathagata Vaishya appeared.
今此賢劫中,  無數那維歲;
In this virtuous kalpa, there are countless Navi years;
有四大仙人,  愍眾生故出:
There are four great immortals who came out out of sympathy for all sentient beings:
拘樓孫、那含、  迦葉、釋迦文。
Kulousun, Nagham, Kassapa and Sakyamuni.
「汝等當知,毘婆尸佛時,人壽八萬歲。
"You should know that at the time of Vipasshi Buddha, a human being lived eighty thousand years.
尸棄佛時,人壽七萬歲。
When the corpse abandons the Buddha, the life span of a human being is seventy thousand years.
毘舍婆佛時,人壽六萬歲。
At the time of Buddha Vaishva, the lifespan of a human being was sixty thousand years.
拘樓孫佛時,人壽四萬歲。
At the time of Kulou Sun Buddha, a person's life span was forty thousand years.
拘那含佛時,人壽三萬歲。
At the time of Kunagami Buddha, a person's life span was thirty thousand years.
迦葉佛時,人壽二萬歲。
At the time of Kassapa Buddha, people lived twenty thousand years.
我今出世,人壽百歲,少出多減。」
I am born today and have a life span of a hundred years. If I live less, I will lose more. "
佛時頌曰:
The Buddha chanted:
「毘婆尸時人,  壽八萬四千;
"People at the time of Vipa's body had a lifespan of eighty-four thousand;
尸棄佛時人,  壽命七萬歲;
When the corpse abandons the Buddha, the lifespan of a person is seventy thousand years;
毘舍婆時人,  壽命六萬歲;
People of the Vaishva period had a lifespan of sixty thousand years;
拘樓孫時人,  壽命四萬歲;
People of the Kulou Sun period had a life span of 40,000 years;
拘那含時人,  壽命三萬歲;
The lifespan of a Kunahamite is thirty thousand years;
迦葉佛時人,  壽命二萬歲;
At the time of Kassapa Buddha, people had a life span of 20,000 years;
如我今時人,  壽命不過百。
As a person like me today, my life span is less than a hundred.
「毘婆尸佛,出剎利種,姓拘利若;
"Vipasi Buddha is from the Ksāriya race and his surname is Korira;
尸棄佛、毘舍婆佛,種、姓亦爾。
Corpse Abandoned Buddha, Vaisheva Buddha, the same caste and surname.
拘樓孫佛,出婆羅門種,姓迦葉;
Kulousun Buddha came from the Brahmin race and his surname was Kassapa;
拘那含佛、迦葉佛,種、姓亦爾。
Kunagami Buddha and Kassapa Buddha have the same caste and surname.
我今如來、至真,出剎利種,姓名曰瞿曇。」
I am now the Tathagata, the ultimate true being, born of the seed of Ksāriya, and my name is Qu Tan. "
佛時頌曰:
The Buddha chanted:
「毘婆尸如來,  尸棄、毘舍婆,
"Vibhashi Tathagata, Vishapa, Vishapa,
此三等正覺,  出拘利若姓。
This third level of enlightenment comes from the surname of Koliruo.
自餘三如來,  出于迦葉姓。
The remaining three Tathagatas come from the surname Kasyapa.
我今無上尊,  導御諸眾生;
I am now the Supreme Being, guiding and controlling all sentient beings;
天人中第一,  勇猛姓瞿曇。
The first among gods and men, his surname is Qu Tan.
前三等正覺,  出於剎利種;
The first three levels of enlightenment come from the Ksāriya species;
其後三如來,  出婆羅門種;
The next three Tathagatas emerged from the Brahmin race;
我今無上尊,  勇猛出剎利。
I am now the Supreme Lord, and I bravely come out of Ksāli.
「毘婆尸佛坐波波羅樹下成最正覺,尸棄佛坐分陀利樹下成最正覺,毘舍婆佛坐娑羅樹下成最正覺,拘樓孫佛坐尸利沙樹下成最正覺,拘那含佛坐烏暫婆羅門樹下成最正覺,迦葉佛坐尼拘律樹下成最正覺。
"Buddha Vipasva sat under the Popolo tree and attained the most perfect enlightenment; Buddha Vipasi sat under the Vindali tree and attained the most complete enlightenment; Buddha Vipasva sat under the Sara tree and attained the most complete enlightenment; Buddha Kulousun sat with the corpse and attained the most complete enlightenment. He attained the most perfect enlightenment under the Risha tree, Kunagami Buddha achieved the most perfect enlightenment while sitting under the Uju Brahman tree, and Kassapa Buddha attained the most perfect enlightenment while sitting under the Nirvana tree.
我今如來、至真,坐鉢多樹下成最正覺。」
I am now the Tathagata, the most authentic, sitting under the Boduo tree and attaining the most perfect enlightenment. "
佛時頌曰:
The Buddha chanted:
「毘婆尸如來,  往詣波羅樹;
"Vipasi Tathagata went to the Yipala tree;
即於彼處所,  得成最正覺。
That is where you will achieve the most perfect enlightenment.
尸棄分陀樹,  成道滅有原。
The corpse abandons the Fentuo tree, and attains enlightenment and destroys the original.
毘舍婆如來,  坐娑羅樹下;
Vaisava Tathagata, sitting under the sal tree;
獲解脫知見,  神足無所礙。
Gain the knowledge and view of liberation, and your mind will be free from obstacles.
拘樓孫如來,  坐尸利沙樹;
Kulou Sun Tathagata is sitting on a corpse in the Lisha tree;
一切智清淨,  無染無所著。
All wisdom is pure and untainted.
拘那含牟尼,  坐烏暫樹下;
Kunagamuni, sitting under the Wuju tree;
即於彼處所,  滅諸貪憂惱。
That is, in that place, all greed, sorrow and worries will be eliminated.
迦葉如來坐,  尼拘樓樹下;
Kassapa Tathagata sits under the Nikulu tree;
即於彼處所,  除滅諸有本。
That is to say, in that place, all the roots of existence will be destroyed.
我今釋迦文,  坐於鉢多樹。
I, Sakyamuni, sit on the Boduo tree.
如來十力尊,  斷滅諸結使;
Tathagata, the Ten Powers, destroy all ties and envoys;
摧伏眾魔怨,  在眾演大明。
Destroy the resentment of all demons and perform the Ming Dynasty in public.
七佛精進力,  放光滅闇冥;
The energy of the Seven Buddhas emits light to destroy darkness;
各各坐諸樹,  於中成正覺。
Everyone sits on the trees and achieves perfect enlightenment in the middle.
「毘婆尸如來三會說法,初會弟子有十六萬八千人,二會弟子有十萬人,三會弟子有八萬人。
"Vipasi Tathagata preached the Dharma in the three societies. There were 168,000 disciples in the first society, 100,000 disciples in the second society, and 80,000 disciples in the third society.
尸棄如來亦三會說法,初會弟子有十萬人,二會弟子有八萬人,三會弟子有七萬人。
The Tathagata Tathāgata Tathāgata Tathāgata of the Three Assemblies also preached the Dharma. There were one hundred thousand disciples in the first assemblage, 80,000 disciples in the second assemblage, and 70,000 disciples in the third assemblage.
毘舍婆如來二會說法,初會弟子有七萬人,次會弟子有六萬人。
Vaisheva Tathagata taught the Dharma in the second assembly. There were 70,000 disciples in the first assembly and 60,000 disciples in the second assembly.
拘樓孫如來一會說法,弟子四萬人。
Kulou Sun Tathagata taught the Dharma for a while and had 40,000 disciples.
拘那含如來一會說法,弟子三萬人。
Kunagami Tathagata taught a sermon and had thirty thousand disciples.
迦葉如來一會說法,弟子二萬人。
Kassapa Tathagata taught the Dharma in one session and had twenty thousand disciples.
我今一會說法,弟子千二百五十人。」
I will preach the sermon today and have one thousand, two hundred and fifty disciples. "
佛時頌曰:
The Buddha chanted:
「毘婆尸名觀,  智慧不可量;
"Vipa's name is a contemplation of wisdom that is immeasurable;
遍見無所畏,  三會弟子眾。
Seeing everything without fear, I will meet all my disciples three times.
尸棄光無動,  能滅諸結使;
The corpse abandons the light and does not move, and can destroy all the knots and envoys;
無量大威德,  無能測量者;
The immeasurable great power cannot be measured;
彼佛亦三會,  弟子普共集。
That Buddha also had three meetings, and all his disciples gathered together.
毘舍婆斷結,  大仙人要集;
Vaishva breaks the knot, the great sages are about to gather;
名聞於諸方,  妙法大名稱;
Known in all directions, the great name of the wonderful Dharma;
二會弟子眾,  普演深奧義。
The disciples of the Second Assembly recited the profound meaning.
拘樓孫一會,  哀愍療諸苦;
Kulou Sun will sit down for a while, mourning and curing all kinds of suffering;
導師化眾生,  一會弟子眾。
The teacher transforms all sentient beings, and in one moment there are many disciples.
拘那含如來,  無上亦如是;
Kunagami Tathagata, the Supreme is like this;
紫磨金色身,  容貌悉具足;
Purple-gold body, full of appearance;
一會弟子眾,  普演微妙法。
For a while, all the disciples performed the subtle Dharma.
迦葉一一毛,  一心無亂想;
Kassapa is as small as a hair, and his mind is free from random thoughts;
一語不煩重,  一會弟子眾。
A word is not heavy, and there are many disciples in a while.
能仁意寂滅,  釋種沙門上;
The benevolent will is extinguished, and the ascetics release the seeds;
天中天最尊,  我一會弟子。
The most noble among the heavens, I will be my disciple for a while.
彼會我現義,  演布清淨教;
He meets my present meaning and spreads the pure teaching;
心常懷歡喜,  漏盡盡後有。
The heart is always filled with joy, and there will be happiness after all the drains are gone.
毘婆、尸棄三,  毘舍婆佛二,
Vipo, Shichi three, Visapa Buddha two,
四佛各各一,  仙人會演說。
There is one for each of the four Buddhas, and the sages will give speeches.
「時,毘婆尸佛有二弟子:
"At that time, Buddha Vipassi had two disciples:
一名騫茶,二名提舍,諸弟子中最為第一。
One is Qiancha and the other is Tisha. Among all the disciples, they are the best.
尸棄佛有二弟子:
The Corpse Abandoning Buddha had two disciples:
一名阿毘浮,二名三婆婆,諸弟子中最為第一。
One is Abhivad, and the other is San Po. They are the first among all the disciples.
毘舍婆佛有二弟子,一名扶遊,二名鬱多摩,諸弟子中最為第一。
Vaisheva Buddha had two disciples, one was Fuyou and the other was Utama, the most important of all his disciples.
拘樓孫佛有二弟子,一名薩尼,二名毘樓,諸弟子中最為第一。
Kulousun Buddha had two disciples, one was Sani and the other was named Pilou, and he was the first among all his disciples.
拘那含佛有二弟子:
Kunagami Buddha had two disciples:
一名舒槃那,二名鬱多樓,諸弟子中最為第一。
One is Shupanna, and the other is Yu Duolou, who are the best among the disciples.
迦葉佛有二弟子,一名提舍,二名婆羅婆,諸弟子中最為第一。
Kassapa Buddha had two disciples, one was Tisa and the other was Balabha, and he was the first among all his disciples.
今我二弟子,一名舍利弗,二名目揵連,諸弟子中最為第一。」
Now I have two disciples, one is Shariputra, and the other is Mojulian, who is the best among all the disciples. "
佛時頌曰:
The Buddha chanted:
「騫茶、提舍等,  毗婆尸弟子;
"Qiancha, Tishe, etc., are disciples of Viposi;
阿毗浮、三婆,  尸棄佛弟子。
Abifu and Sanpo are disciples of the abandoned Buddha.
扶遊、鬱多摩,  弟子中第一,
Fuyou and Yutama are the first among the disciples.
二俱降魔怨,  毗舍婆弟子。
The two of them defeated the demons and resented each other, and became the disciples of Vaisheva.
薩尼、毗樓等,  拘樓孫弟子;
Sani, Bilou, etc., disciples of Kulou Sun;
舒槃、鬱多樓,  拘那含弟子;
Shupan, Yuduolou, disciples of Kunagami;
提舍、婆羅婆,  迦葉佛弟子;
Tishe, Brava, disciples of Kasyapa Buddha;
舍利弗、目連,  是我第一子。
Shariputra and Maudgalyana are my first sons.
「毗婆尸佛有執事弟子,名曰無憂。
"Buddha Vipassi has a disciple named Wuyou.
尸棄佛執事弟子,名曰忍行。
Zhi abandons Buddha's deacon disciple, named Ren Xing.
毗舍婆佛有執事弟子,名曰寂滅。
Vaisheva Buddha had a disciple who was a deacon, and his name was Nirvana.
拘樓孫佛有執事弟子,名曰善覺。
Kulou Sunfo had a deacon disciple named Shanjue.
拘那含佛有執事弟子,名曰安和。
Kunagami Buddha had a deacon disciple named Anhe.
迦葉佛有執事弟子,名曰善友。
Kassapa Buddha had disciples who were deacons and were called good friends.
我執事弟子,名曰阿難。」
My deacon disciple is named Ananda. "
佛時頌曰:
The Buddha chanted:
「無憂與忍行,  寂滅及善覺,
"Worry-free and patient conduct, tranquility and good awakening,
安和、善友等,  阿難為第七。
Peace, good friends, etc., Ananda is the seventh.
此為佛侍者,  具足諸義趣;
This is the Buddha's attendant, endowed with all meanings;
晝夜無放逸,  自利亦利他。
There is no leisure day and night, benefiting oneself and benefiting others.
此七賢弟子,  侍七佛左右;
These seven worthy disciples serve the seven Buddhas;
歡喜而供養,  寂然歸滅度。
Rejoice and make offerings, and return to the state of annihilation in silence.
「毗婆尸佛有子,名曰方膺。
"Buddha Vipassi had a son named Fang Ying.
尸棄佛有子,名曰無量。
The dead Buddha had a son named Wuliang.
毗舍婆佛有子,名曰妙覺。
Vaisava Buddha had a son named Miaojue.
拘樓孫佛有子,名曰上勝。
Kulou Sunfo had a son named Shangsheng.
拘那含佛有子,名曰導師。
Kunagami Buddha had a son named Guru.
迦葉佛有子,名曰集軍。
Kassapa Buddha had a son named Jijun.
今我有子,名曰羅睺羅。」
Now I have a son, his name is Rahula. "
佛時頌曰:
The Buddha chanted:
「方膺、無量子,  妙覺及上勝,
"Fang Ying, Wu Quantum, Wonderful Enlightenment and Supreme Victory,
導師、集軍等,  羅睺羅第七,
Mentor, gathering of troops, etc., Rahula seventh,
此諸豪貴子,  紹繼諸佛種;
These noble and noble sons will inherit the seed of all Buddhas;
愛法好施惠,  於聖法無畏。
He loves the Dharma and likes to give benefits, and he is fearless in the Holy Dharma.
「毗婆尸佛父名槃頭,剎利王種,母名槃頭婆提,王所治城名曰槃頭婆提。」
Vipashi Buddha's father's name is Pantou, and he is a Ksriya king. His mother's name is Pantou Poti. The name of the city the king rules is Pantou Poti.
佛時頌曰:
The Buddha chanted:
「遍眼父槃頭,  母槃頭婆提;
"My father is pan-headed, my mother is pan-headed.
槃頭婆提城,  佛於中說法。
Pantou Poti City, where the Buddha preached the Dharma.
「尸棄佛父名曰明相,剎利王種,母名光曜,王所治城名曰光相。」
The name of the father of the dead Buddha is Mingxiang. The name of his mother is Guangyao. The name of the city that the king rules is Guangxiang.
佛時頌曰:
The Buddha chanted:
「尸棄父明相,  母名曰光曜,
"Zi abandoned his father Mingxiang, and his mother's name is Guangyao.
於明相城中,  威德降外敵。
In the city of Ming Dynasty, the mighty virtue was defeated by foreign enemies.
「毗舍婆佛父名善燈,剎利王種,母名稱戒,王所治城名曰無喻。」
Buddha Vaishvava's father's name is Shandeng, he is a Ksriya king, his mother's name is Jie, and the city the king rules is named Wuyu.
佛時頌曰:
The Buddha chanted:
「毗舍婆佛父,  善燈剎利種;
"Father Vaisheva Buddha, the seed of the good lamp Kshariya;
母名曰稱戒,  城名曰無喻。
The mother's name is Chengjie, and the city's name is Wuyu.
「拘樓孫佛父名祀得,婆羅門種,母名善枝,王名安和,隨王名故城名安和。」
Kulu Sun Buddha's father's name is Sacrifice. He is a Brahmin. His mother's name is Shanzhi. The king's name is Anhe. Following the king's name, the old city's name is Anhe.
佛時頌曰:
The Buddha chanted:
「祀得婆羅門,  母名曰善枝;
"The Brahmin was worshiped, and his mother's name was Shan Zhi;
王名曰安和,  居在安和城。
The king's name is Anhe, and he lives in Anhe City.
「拘那含佛父名大德,婆羅門種,母名善勝,是時王名清淨,隨王名故城名清淨。」
Kunagami Buddha's father's name is Great Virtue, he is a Brahmin, and his mother's name is Shansheng. At that time, the king's name was Jingjing. Following the king's name, the old city's name was Jingjing.
佛時頌曰:
The Buddha chanted:
「大德婆羅門,  母名曰善勝;
"The great virtuous Brahmin, his mother's name is Shansheng;
王名曰清淨,  居在清淨城。
The king's name is Qingjing, and he lives in the city of Qingjing.
「迦葉佛父名曰梵德,婆羅門種,母名曰財主,時王名汲毗,王所治城名波羅㮈。」
Kasyapa Buddha's father's name was Vande, a Brahmin, his mother's name was Rich Man, the name of the king at that time was Jibi, and the name of the city the king ruled was Polo.
佛時頌曰:
The Buddha chanted:
「梵德婆羅門,  母名曰財主;
"Brahman, his mother's name is Rich Man;
時王名汲毗,  在波羅㮈城。
At that time, the king's name was Jipi, and he was in Polo City.
「我父名淨飯,剎利王種,母名大清淨妙,王所治城名迦毗羅衛。」
My father's name is Suddhodana, and he is of the Ksriya king's lineage. My mother's name is Mahapure Myo. The name of the city the king rules is Kapilavastu.
佛時頌曰:
The Buddha chanted:
「父剎利淨飯,  母名大清淨,
"My father Ksāli Suddhodana, my mother's name is Mahapurity.
土廣民豐饒,  我從彼而生。
The land is vast and the people are fertile, from which I was born.
「此是諸佛因緣、名號、種族、所出生處,何有智者聞此因緣而不歡喜,起愛樂心?」
This is the place of origin, name, race, and birth of all Buddhas. How can a wise person hear this origin and not be happy and have a heart of love and joy?
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「吾今欲以宿命智說過去佛事,汝欲聞不?」
Now I want to tell you about the past Buddha's deeds with the wisdom of destiny. Do you want to hear it?
諸比丘對曰:
The monks said to each other:
「今正是時,願樂欲聞!」
Now is the time, I hope you will enjoy hearing it!
佛告諸比丘:
The Buddha told the monks:
「諦聽!諦聽!善思念之,吾當為汝分別解說。
"Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you.
比丘!當知諸佛常法:
Bhikkhu! You should know the eternal Dharma of Buddhas:
毗婆尸菩薩從兜率天降神母胎,從右脇入,正念不亂。
Vipasi Bodhisattva descended from the Tusita Heaven to the womb of the Goddess, and entered from the right side, with undisturbed mindfulness.
當於爾時,地為震動,放大光明,普照世界,日月所不及處皆蒙大明,幽冥眾生,各相覩見,知其所趣。
At that time, the earth will shake, amplifying the light, illuminating the world, everywhere where the sun and moon cannot reach will be illuminated by the great light, and all living beings in the dark world will see each other and know their interests.
時,此光明復照魔宮,諸天、釋、梵、沙門、婆羅門及餘眾生普蒙大明,諸天光明自然不現。」
At that time, this light illuminated the Demon Palace again, and all the gods, Buddhas, Brahmins, Samanas, Brahmins and other living beings were universally enlightened by the great light. The light of the heavens naturally did not appear. "
佛時頌曰:
The Buddha chanted:
「密雲聚虛空,  電光照天下,
"Dense clouds gather in the sky, and lightning illuminates the world,
毗婆尸降胎,  光明照亦然;
When Vipo's corpse was born, the light shone as well;
日月所不及,  莫不蒙大明,
The sun and the moon cannot reach it, and all of them are blinded by the Ming Dynasty.
處胎淨無穢,  諸佛法皆然。
The womb is pure and free of impurities, as is the case with all Buddha Dharmas.
「諸比丘!當知諸佛常法:
"Bhikkhus, you should know the eternal Dharma of the Buddhas:
毗婆尸菩薩在母胎時,專念不亂,有四天子,執戈矛侍護其人,人與非人不得侵嬈,此是常法。」
When the Bodhisattva Vipassi was in her mother's womb, her thoughts were focused and undistracted. There were four sons who guarded her with spears and arms. Humans and non-humans were not allowed to invade her. This is the normal law. "
佛時頌曰:
The Buddha chanted:
「四方四天子,  有名稱威德,
"The four sons of the four directions have the name of mighty virtue.
天帝釋所遣,  善守護菩薩。
The Bodhisattva sent by the Emperor of Heaven is a good protector.
手常執戈矛,  衛護不去離,
He always holds a spear in his hand, guarding him and never leaving.
人非人不嬈,  此諸佛常法。
Human beings are not human beings, and this is the eternal law of all Buddhas.
天神所擁護,  如天女衛天,
Supported by the gods, like the goddess guarding the sky,
眷屬懷歡喜,  此諸佛常法。」
The family members are happy, this is the constant law of all Buddhas. "
又告比丘:
He also told the bhikkhu:
「諸佛常法:
"The Dharma of all Buddhas:
毗婆尸菩薩從兜率天降神母胎,專念不亂,母身安隱,無眾惱患,智慧增益。
Vipasi Bodhisattva descended from Tusita Heaven to the mother's womb. Her mind was focused and undisturbed. Her body was at peace, free from all troubles, and her wisdom increased.
母自觀胎,見菩薩身諸根具足,如紫磨金,無有瑕穢。
The mother looked into the womb and saw that the Bodhisattva's body was full of faculties, like purple polished gold, without any blemishes.
猶如有目之士觀淨琉璃,內外清徹,無眾障翳。
Just like a person with eyes looking at pure glass, the inside and outside are clear and there are no obstructions.
諸比丘!此是諸佛常法。」
Monks! This is the constant teaching of all Buddhas. "
爾時,世尊而說偈言:
At that time, the World-Honored One spoke a verse:
「如淨琉璃珠,  其明如日月;
"Like a pure glass bead, bright as the sun and moon;
仁尊處母胎,  其母無惱患。
Benevolence is in the mother's womb, and the mother has no worries.
智慧為增益,  觀胎如金像;
Wisdom is gain, watching the womb is like a golden image;
母懷妊安樂,  此諸佛常法。」
The mother's pregnancy is peaceful and happy, this is the constant law of all Buddhas. "
佛告比丘:
The Buddha told the bhikkhu:
「毗婆尸菩薩從兜率天降神母胎,專念不亂,母心清淨,無眾欲想,不為婬火之所燒然,此是諸佛常法。」
Bodhisattva Vipassi descended from the Tusita Heaven to the mother's womb. Her thoughts are focused and undistracted. Her mother's heart is pure. She is free from all desires and thoughts and is not burned by the fire of lust. This is the constant law of all Buddhas.
爾時,世尊而說偈言:
At that time, the World-Honored One spoke a verse:
「菩薩住母胎,  天終天福成;
"The Bodhisattva lives in the mother's womb and will be blessed forever;
其母心清淨,  無有眾欲想。
Her mother's heart is pure and free from all desires.
捨離諸婬欲,  不染不親近;
Give up all lustful desires, and do not get involved or get close to each other;
不為欲火燃,  諸佛母常淨。」
Not burned by the fire of desire, the mothers of all Buddhas are always pure. "
佛告比丘:
The Buddha told the bhikkhu:
「諸佛常法:
"The Dharma of all Buddhas:
毗婆尸菩薩從兜率天降神母胎,專念不亂,其母奉持五戒,梵行清淨,篤信仁愛,諸善成就,安樂無畏,身壞命終,生忉利天,此是常法。」
Vipasi Bodhisattva descended from the Tusita Heaven to the womb of the Goddess. Her thoughts were focused and undistracted. Her mother upheld the five precepts. Her holy life was pure. She believed in benevolence and love. She accomplished all kinds of good deeds. She was peaceful and happy without fear. After her body was destroyed, she was born in a treacherous heaven. This is what she always does. Law. "
爾時,世尊而說偈言:
At that time, the World-Honored One spoke a verse:
「持人中尊身,  精進、戒具足,
"Hold your body with dignity among people, be diligent, and possess sufficient precepts.
後必受天身,  此緣名佛母。」
Later, she will receive a heavenly body, and this condition is called the Mother of the Buddha. "
佛告比丘:
The Buddha told the bhikkhu:
「諸佛常法:
"The Dharma of all Buddhas:
毗婆尸菩薩當其生時,從右脇出,地為震動,光明普照。
When Vipassi Bodhisattva was born, he emerged from his right side, the earth shook, and light shone everywhere.
始入胎時,闇冥之處,無不蒙明,此是常法。」
When you first enter the womb, everything that is dark is illuminated. This is normal. "
爾時,世尊而說偈言:
At that time, the World-Honored One spoke a verse:
「太子生地動,  大光靡不照,
"Prince, the earth is shaken, and the great light cannot shine.
此界及餘界,  上下與諸方,
This realm and the remaining realms, above and below, and in all directions,
放光施淨目,  具足於天身,
Emit light to purify your eyes, and possess your heavenly body.
以歡喜淨音,  轉稱菩薩名。」
With the pure sound of joy, I call the Bodhisattva's name. "
佛告比丘:
The Buddha told the bhikkhu:
「諸佛常法:
"The Dharma of all Buddhas:
毗婆尸菩薩當其生時,從右脇出,專念不亂。
When the Bodhisattva Vipassi was born, he emerged from his right side with his mind focused and undisturbed.
時,菩薩母手攀樹枝,不坐不臥。
At that time, the Bodhisattva's mother was climbing a tree branch with her hands, neither sitting nor lying down.
時,四天子手奉香水,於母前立言:
At that time, the four sons held perfume in their hands and said in front of their mother:
『唯然,天母!今生聖子,勿懷憂慼。』
"Weiran, Heavenly Mother!" Holy Son in this life, don’t worry. 』
此是常法。」
This is normal practice. "
爾時,世尊而說偈言:
At that time, the World-Honored One spoke a verse:
「佛母不坐臥,  住戒修梵行,
"Buddha Mother does not sit or lie down, she abides in the precepts and practices the holy life.
生尊不懈怠,  天人所奉侍。」
The living respecter does not slack off, and is served by gods and humans. "
佛告比丘:
The Buddha told the bhikkhu:
「諸佛常法:
"The Dharma of all Buddhas:
毗婆尸菩薩當其生時,從右脇出,專念不亂,其身清淨,不為穢惡之所汙染。
When Vipassi Bodhisattva was born, he came out from his right side, his mind was focused and undistracted, his body was pure, and he was not polluted by filth and evil.
猶如有目之士,以淨明珠投白繒上,兩不相汙,二俱淨故。
It is like a man with eyes throwing a pure pearl onto a white silk thread. The two are not polluted, and both are pure.
菩薩出胎亦復如是,此是常法。」
This is also the case when a Bodhisattva emerges from the womb. This is the normal way. "
爾時,世尊而說偈言:
At that time, the World-Honored One spoke a verse:
「猶如淨明珠,  投繒不染汙;
"Like a pure pearl, cast into a bamboo basket and untainted;
菩薩出胎時,  清淨無染汙。」
When a Bodhisattva emerges from the womb, he is pure and untainted. "
佛告比丘:
The Buddha told the bhikkhu:
「諸佛常法:
"The Dharma of all Buddhas:
毗婆尸菩薩當其生時,從右脇出,專念不亂。
When the Bodhisattva Vipassi was born, he emerged from his right side with his mind focused and undisturbed.
從右脇出,墮地行七步,無人扶侍,遍觀四方,舉手而言:
He came out from the right side, dropped to the ground and walked seven steps without anyone to help him. He looked around in all directions, raised his hands and said:
『天上天下唯我為尊,要度眾生生老病死。』
"I am the only one who is honored in heaven and on earth, and I want to save all sentient beings from birth, old age, sickness and death." 』
此是常法。」
This is normal practice. "
爾時,世尊而說偈言:
At that time, the World-Honored One spoke a verse:
「猶如師子步,  遍觀於四方;
"Like a master's steps, looking in all directions;
墮地行七步,  人師子亦然。
Falling to the ground and taking seven steps, the same is true for the master and the disciple.
又如大龍行,  遍觀於四方;
It is also like a great dragon traveling in all directions;
墮地行七步,  人龍亦復然。
After falling to the ground and walking seven steps, the human and dragon also appeared again.
兩足尊生時,  安行於七步;
When two-legged people are alive, they can walk in seven steps;
觀四方舉聲,  當盡生死苦。
Observe the voices raised in the four directions, and be free from the suffering of life and death.
當其初生時,  無等等與等,
When it was first born, there was no waiting or waiting,
自觀生死本,  此身最後邊。」
Looking at the origin of life and death, this body is the last. "
佛告比丘:
The Buddha told the bhikkhu:
「諸佛常法:
"The Dharma of all Buddhas:
毗婆尸菩薩當其生時,從右脇出,專念不亂,二泉湧出一溫一冷,以供澡浴,此是常法。」
When the Bodhisattva Vipassi was born, he came out from his right side, with his mind focused and undisturbed, and two springs, one warm and one cold, came out for bathing. This is the normal method. "
爾時,世尊而說偈言:
At that time, the World-Honored One spoke a verse:
「兩足尊生時,  二泉自涌出;
"When the Two-legged One is alive, two springs will spring up;
以供菩薩用,  遍眼浴清淨。
For the use of Bodhisattvas, bathe the eyes all over to purify them.
二泉自涌出,  其水甚清淨;
Two springs gush out from themselves, and their water is very pure;
一溫二清冷,  以浴一切智。
One is warm and the other is cold, bathing all wisdom.
「太子初生,父王槃頭召集相師及諸道術,令觀太子,知其吉凶。
"When the prince was born, his father gathered his fortune-tellers and all kinds of magicians around his head to watch the prince and know his good or bad luck.
時,諸相師受命而觀,即前披衣,見有具相,占曰:
At that time, all the physiognomists were ordered to look, put on their clothes in front of them, and saw something with a physical appearance, and they divined:
『有此相者,當趣二處,必然無疑。
"Those who have this appearance should be interested in two places, there is no doubt about it.
若在家者,當為轉輪聖王,王四天下,四兵具足,以正法治,無有偏枉,恩及天下,七寶自至,千子勇健,能伏外敵,兵杖不用,天下太平;
If you are at home, you should be a wheel-turning sage king. He will rule the four worlds, and he will be equipped with four weapons. He will rule with righteous laws without any partiality. His kindness will be extended to the world. The seven treasures will come to him. Thousands of sons will be brave and strong. They can subdue foreign enemies. There will be no use of military staffs. peace;
若出家學道,當成正覺,十號具足。』
If you become a monk and learn Taoism, you should be fully enlightened and possess the number ten. 』
時,諸相師即白王言:
At that time, all the physiognomists said to King Bai:
『王所生子,有三十二相,當趣二處,必然無疑。
The son born to the king will have thirty-two characteristics, and he will be interested in two places. There is no doubt that he will be born.
在家當為轉輪聖王;
Be a wheel-turning holy king at home;
若其出家,當成正覺,十號具足。』
If he becomes a monk, he should be fully enlightened and possess the number ten. 』
」佛時頌曰:
"The Buddha chanted:
「百福太子生,  相師之所記,
"Prince Baifu was born, as recorded by the fortune teller,
如典記所載,  趣二處無疑。
As recorded in the classics, there are undoubtedly two interesting places.
若其樂家者,  當為轉輪王,
If he is a happy person, he should be a wheel-turning king.
七寶難可獲,  為王寶自至。
The seven treasures are difficult to obtain, but they are the king's treasures.
真金千輻具,  周匝金輞持,
Thousand spokes of pure gold, supported by gold rims.
轉能飛遍行,  故名為天輪。
It can rotate and fly everywhere, so it is called the Heavenly Wheel.
善調七牙住,  高廣白如雪,
Good at adjusting the seven teeth to stay, high and wide as white as snow,
能善飛虛空,  名第二象寶。
Able to fly well in the void, he is named the Second Elephant Treasure.
馬行周天下,  朝去暮還食,
Horses travel around the world, returning to eat in the morning and evening,
朱髦孔雀咽,  名為第三寶。
The Zhumao peacock swallows it, and it is called the third treasure.
清淨琉璃珠,  光照一由旬,
A pure glass bead shines for one yojana,
照夜明如晝,  名為第四寶。
It illuminates the night as brightly as day, and is called the fourth treasure.
色聲香味觸,  無有與等者,
Color, sound, fragrance, touch, nothing equals them,
諸女中第一,  名為第五寶。
The first among all women is called the fifth treasure.
獻王琉璃寶,  珠玉及眾珍,
Present the king's glazed treasures, pearls, jade and other treasures,
歡喜而貢奉,  名為第六寶。
I am happy and offer tribute, which is called the Sixth Treasure.
如轉輪王念,  軍眾速來去,
Just like the wheel-turning king thinks, the troops come and go quickly,
健疾如王意,  名為第七寶。
Health and disease are like the king's will, and they are called the seventh treasure.
此名為七寶,  輪、象、馬純白,
This is called the Seven Treasures. The wheel, elephant, and horse are pure white.
居士、珠、女寶,  典兵寶為七。
The layman's treasure, the pearl, the female treasure, and the military treasure are seven.
觀此無有厭,  五欲自娛樂,
There is no boredom watching this, the five desires entertain themselves,
如象斷䩭靽,  出家成正覺。
Like a broken elephant, I became a monk and became enlightened.
王有如是子,  二足人中尊,
The king has such a son, he is the most respected among the two-legged people.
處世轉法輪,  道成無懈怠。
Turning the wheel of Dharma in life, there will be no slack in attaining enlightenment.
「是時,父王慇懃再三,重問相師:
"At that time, my father asked the fortune teller again and again:
『汝等更觀太子三十二相,斯名何等?』
"You will take a closer look at the prince's thirty-two physical features. What are their names?" 』
時諸相師即披太子衣,說三十二相:
At that time, all the physiognomists put on the prince's clothes and explained the thirty-two signs:
『一者足安平,足下平滿,蹈地安隱。
The first one has peace and tranquility under his feet, and he can walk on the ground in peace and contentment.
二者足下相輪,千輻成就,光光相照。
The two have a phase wheel with a thousand spokes, and the light shines on each other.
三者手足網縵,猶如鵝王。
The hands and feet of the three are in a net, like the king of geese.
四者手足柔軟,猶如天衣。
The limbs of the four are soft, like heavenly garments.
五者手足指纖,長無能及者。
The fifth one has slender hands, feet, and fingers that cannot be reached in length.
六者足跟充滿,觀視無厭。
The six are full of heel and can be watched endlessly.
七者鹿腨腸,上下\xED\xA1\x99\xED\xBF\x9B直。
Seventh, deer intestines, straight up and down.
八者鈎鎻骨,骨節相鈎,猶如鎻連。
Eighth, the bones are hooked together, and the joints are hooked together, just like a joint.
九者陰馬藏。
The ninth one is Yin Ma Zang.
十者平立垂手過膝。
The tenth person stands straight with his hands hanging down over his knees.
十一、一一孔一毛生,其毛右旋,紺琉璃色。
11. Each pore is hairy, and the hair is right-handed and cyanotic.
十二、毛生右旋,紺色仰靡。
12. The hair is right-handed and cyanotic.
十三、身黃金色。
13. The body is golden.
十四、皮膚細軟,不受塵穢。
14. The skin is soft and free from dirt.
十五、兩肩齊亭,充滿圓好。
15. The shoulders are straight and full of roundness.
十六、胸有萬字。
16. There are ten thousand words in your chest.
十七、身長倍人。
Seventeen, twice as long as a person.
十八、七處平滿。
Eighteen, seven places are full.
十九、身長廣等,如尼拘盧樹。
19. The body is long and wide, like the Nikulu tree.
二十、頰車如師子。
20. A chariot is like a teacher.
二十一、胸膺方整如師子。
21. A person with a clear mind is like a master.
二十二、口四十齒。
Twenty-two, mouth with forty teeth.
二十三、方整齊平。
Twenty-three, square and neat.
二十四、齒密無間。
Twenty-four, the teeth are closely spaced.
二十五、齒白鮮明。
25. Teeth are bright and white.
二十六、咽喉清淨,所食眾味,無不稱適。
26. The throat is clear, and all the food tastes suitable.
二十七、廣長舌,左右舐耳。
Twenty-seven, broad and long tongue, licking ears from left to right.
二十八、梵音清徹。
28. Sanskrit sounds are clear and clear.
二十九、眼紺青色。
Twenty-nine, cyanotic eyes.
三十、眼如牛王,眼上下俱眴。
Thirty. His eyes are like an ox king, his eyes are as wide as the top and bottom.
三十一、眉間白毫柔軟細澤,引長一尋,放則右旋螺如真珠。
31. The white hair between the eyebrows is soft and fine, leading to a fathom long, and when placed, it looks like a right-handed spiral.
三十二、頂有肉髻,是為三十二相。』
Thirty-two. There is a bun on the top, which is the thirty-two signs. 』
」即說頌曰:
That is to say, he said:
「善住柔軟足,  不蹈地跡現,
"Abiding well with soft feet, not walking on the ground,
千輻相莊嚴,  光色靡不具。
Thousands of radiants are solemn, and the light and color are endless.
如尼俱類樹,  縱廣正平等。
Like trees, they are equal in length and breadth.
如來未曾有,  祕密馬陰藏。
The Tathagata has never existed, and the secret is hidden in the shadow of the horse.
金寶莊嚴身,  眾相互相暎,
Gold and jewels decorate the body, and everyone reflects each other,
雖順俗流行,  塵土亦不汙。
Although it conforms to the popular customs, it is not stained by the dust.
天色極柔軟,  天蓋自然覆,
The sky is extremely soft, and the sky canopy is naturally covered.
梵音、身紫金,  如華始出池。
The sound of Sanskrit, the body of purple gold, like a flower begins to emerge from the pond.
王以問相師,  相師敬報王。
The king asked the fortune teller, and the fortune teller responded respectfully to the king.
稱讚菩薩相,  舉身光明具。
Praising the appearance of the Bodhisattva, he raises his body with the luminous instrument.
手足諸支節,  中外靡不現。
All the branches and joints of the hands and feet are invisible at home and abroad.
食味盡具足,  身正不傾斜。
The taste of food is sufficient, and the body is upright without leaning.
足下輪相現,  其音如哀鸞。
The chakra appears under the feet, and its sound is like a mourning luan.
\xED\xA1\x99\xED\xBF\x9B䏶形相具,  宿業之所成。
\xED\xA1\x99\xED\xBF\x9B䏶The shape and appearance are the result of past karma.
臂肘圓滿好,  眉目甚端嚴。
The elbows are round and well-shaped, and the eyebrows are very serious.
人中師子尊,  威力最第一。
Among men, Master Zizun is the most powerful.
其頰車方整,  臥脇如師子。
His cheeks are square and his body is lying on his side like a master's son.
齒方整四十,  齊密中無間。
The teeth are forty square, and they are all dense and seamless.
梵音未曾有,  遠近隨緣到。
The sound of Sanskrit has never existed, and it comes far and near according to fate.
平立不傾身,  二手摩捫膝。
Standing straight without leaning forward, his hands touch his knees.
手齊整柔軟,  人尊美相具。
The hands are neat and soft, and the person is respectful and beautiful.
一孔一毛生,  手足網縵相。
There are hairs in each hole, and the hands and feet are like a net.
肉髻、目紺青,  眼上下俱眴。
Flesh bun, cyanotic eyes, both upper and lower eyes.
兩肩圓充滿,  三十二相具。
The shoulders are round and full, with thirty-two features.
足跟無高下,  鹿腨腸纖\xED\xA1\x99\xED\xBF\x9B。
The heels are not high or low, and the intestines of deer are slender.
天中天來此,  如象絕䩭靽;
The heaven in the sky comes here, like an elephant in the sky;
解脫眾生苦,  處生老病死。
Free all sentient beings from suffering, from birth, old age, sickness and death.
以慈悲心故,  為說四真諦;
With compassion, I expound the four true truths;
開演法句義,  令眾奉至尊。」
Start reciting the meaning of Dharma sentences, and make everyone worship the Supreme Being. "
佛告比丘:
The Buddha told the bhikkhu:
「毗婆尸菩薩生時,諸天在上,於虛空中手執白蓋寶扇,以障寒暑、風雨、塵土。」
When Bodhisattva Vipassi was born, the heavens were above, holding a white-covered precious fan in the sky to protect against cold, heat, wind, rain, and dust.
佛時頌曰:
The Buddha chanted:
「人中未曾有,  生於二足尊;
"There has never been one among men, born of a two-legged god;
諸天懷敬養,  奉寶蓋寶扇。
The heavens show their respect and support, and offer precious fans covered with treasures.
「爾時,父王給四乳母:
"At that time, the father gave the four wet nurses:
一者乳哺,二者澡浴,三者塗香,四者娛樂。
One is for breastfeeding, the other is for bathing, the third is for applying perfume, and the fourth is for entertainment.
歡喜養育,無有懈倦。」
Raise with joy and never get tired. "
於是頌曰:
So he chanted:
「乳母有慈愛,  子生即付養;
"The wet nurse is kind, and she takes care of the child as soon as it is born;
一乳哺一浴,  二塗香娛樂。
One for feeding, one for bathing, two for entertainment.
世間最妙香,  以塗人中尊。
The most wonderful fragrance in the world is used to coat the most respected people.
「為童子時,舉國士女視無厭足。」
When I was a boy, all the ladies in the country looked upon me with insatiable satisfaction.
於是頌曰:
So he chanted:
「多人所敬愛,  如金像始成,
"Honored and beloved by many, Like a golden statue from its beginning,
男女共諦觀,  視之無厭足。
Men and women alike contemplate it and see it endlessly.
「為童子時,舉國士女眾共傳抱,如觀寶華。」
When I was a boy, all the ladies and gentlemen in the country came together to hug me, and it was like looking at a treasure.
於是頌曰:
So he chanted:
「二足尊生時,  多人所敬愛;
"When the Two-legged Lord was alive, he was respected and loved by many;
展轉共傳抱,  如觀寶花香。
Passing and hugging each other, it's like observing the fragrance of precious flowers.
「菩薩生時,其目不眴,如忉利天。
"When a Bodhisattva is born, his eyes are undivided, like those in the treacherous and merciful heaven.
以不眴故,名毗婆尸。」
Because he is not troubled, he is named Biposhi. "
於是頌曰:
So he chanted:
「天中天不眴,  猶如忉利天;
"The sky in the sky is unmoved, just like the treacherous sky;
見色而正觀,  故號毗婆尸。
He sees the color and looks at it correctly, so he is called Biposhi.
「菩薩生時,其聲清徹,柔軟和雅,如迦羅頻伽鳥聲。」
When the Bodhisattva was born, his voice was clear, soft and elegant, like the voice of the Kalabindka bird.
於是頌曰:
So he chanted:
「猶如雪山鳥,  飲華汁而鳴;
"Like a snow-capped mountain bird, drinking from flowers and singing;
其彼二足尊,  聲清徹亦然。
The same is true for the two-legged statues whose voices are clear and clear.
「菩薩生時,眼能徹視見一由旬。」
When a Bodhisattva is born, his eyes can see clearly for one yojana.
於是頌曰:
So he chanted:
「清淨業行報,  受天妙光明;
"Purify the retribution of karma and receive the wonderful light of heaven;
菩薩目所見,  周遍一由旬。
The Bodhisattva's eyes can see it all around for one yojana.
「菩薩生時,年漸長大,在天正堂,以道開化,恩及庶民,名德遠聞。」
When the Bodhisattva was alive, he grew older. In Tianzhengtang, he enlightened the people with the way. He was kind to the people and his reputation was known far and wide.
於是頌曰:
So he chanted:
「童幼處正堂,  以道化天下;
"Children are in the right hall, transforming the world with Tao;
決斷眾事務,  故號毗婆尸。
He makes decisions on all affairs, so he is called Biposhi.
清淨智廣博,  甚深猶大海;
Pure wisdom is vast, deep as the ocean;
悅可於群生,  使智慧增廣。
Joy can bring joy to all living beings and increase their wisdom.
「於時,菩薩欲出遊觀,告勅御者嚴駕寶車,詣彼園林,巡行遊觀。
"At that time, the Bodhisattva wanted to go on a tour, so he ordered his chariot to drive a precious chariot to the garden for a tour.
御者即便嚴駕訖已,還白:
Even if the charioteer has finished driving strictly, he will still say:
『今正是時。』
"This is the right time. 』
太子即乘寶車詣彼園觀。
The prince then took a treasure chariot to visit the other garden.
於其中路見一老人,頭白齒落,面皺身僂,拄杖羸步,喘息而行。
In the middle of the road, I saw an old man. His head was white and his teeth were missing. His face was wrinkled and his body was hunched over. He was walking heavily and panting, leaning on a stick.
太子顧問侍者:
Prince's Advisor Waiter:
『此為何人?』
"Who is this?" 』
答曰:
Answer:
『此是老人。』
"This is the old man. 』
又問:
Asked again:
『何如為老?』
"How to grow old?" 』
答曰:
Answer:
『夫老者生壽向盡,餘命無幾,故謂之老。』
"The old man's life is almost over and there is not much life left, so he is called old." 』
太子又問:
The prince asked again:
『吾亦當爾,不免此患耶?』
"I am also aware that you are not exempt from this trouble?" 』
答曰:
Answer:
『然,生必有老,無有豪賤。』
"Of course, there will be old age in life, and there will be no arrogance or lowliness." 』
於是,太子悵然不悅,即告侍者迴駕還宮,靜默思惟:
Therefore, the prince felt unhappy and told the waiters to return to the palace, thinking silently:
『念此老苦,吾亦當有。』
"Thinking about this old suffering, I should also have it." 』
」佛於是頌曰:
The Buddha then chanted:
「見老命將盡,  拄杖而羸步;
"Seeing that my old life is about to expire, I lean on my stick and walk slowly;
菩薩自思惟,  吾未免此難。
Bodhisattva thinks to himself, I am not immune to this difficulty.
「爾時,父王問彼侍者:
"At that time, my father asked the waiter:
『太子出遊,歡樂不耶?』
"The prince is traveling, isn't it fun?" 』
答曰:
Answer:
『不樂。』
"Not happy." 』
又問其故,答曰:
Asked the reason again, he replied:
『道逢老人,是以不樂。』
"It's not fun to meet an old person." 』
爾時,父王默自思念:
At that time, my father thought to himself silently:
『昔日相師占相太子,言當出家,今者不悅,得無爾乎?
In the past, the fortune teller told the prince that he should become a monk, but now he is displeased. Is that okay?
當設方便,使處深宮,五欲娛樂,以悅其心,令不出家。』
Convenient facilities should be made to live in deep palaces and entertain the five desires in order to please their hearts and prevent them from leaving home. 』
即便嚴飾宮舘,簡擇婇女以娛樂之。」
Even if the palace is well decorated, Jian chooses a maid to entertain her. "
佛於是頌曰:
The Buddha then chanted:
「父王聞此言,  方便嚴宮舘;
"When my father heard this, he went to the Yan Palace Palace;
增益以五欲,  欲使不出家。
Increase the five desires, and the desires will prevent you from becoming a monk.
「又於後時,太子復命御者嚴駕出遊。
"Also later, the prince ordered his charioteer to go on a journey with strict discipline.
於其中路逢一病人,身羸腹大,面目黧黑,獨臥糞除,無人瞻視,病甚苦毒,口不能言。
On the way, I met a patient with a weak body and a big belly. His face was swarthy. He was lying alone and had his feces removed. No one was looking at him. His illness was very bitter and he could not speak.
顧問御者:
Advisor:
『此為何人?』
"Who is this?" 』
答曰:
Answer:
『此是病人。』
"This is a patient. 』
問曰:
Question:
『何如為病?』
"Why is it sick?" 』
答曰:
Answer:
『病者,眾痛迫切,存亡無期,故曰病也。』
"Sick people suffer from severe and severe pains and have no deadline to live or die, so they are called illnesses." 』
又曰:
Also said:
『吾亦當爾,未免此患耶?』
"I am also responsible for this. Is it possible that I will avoid this problem?" 』
答曰:
Answer:
『然。
『Yes.
生則有病,無有貴賤。』
When you are born, you are sick, and you are neither noble nor humble. 』
於是,太子悵然不悅,即告御者迴車還宮。
Therefore, the prince felt unhappy and immediately told the emperor to return to the carriage and return to the palace.
靜默思惟:
Think silently:
『念此病苦,吾亦當爾。』
"Remembering the pain of this illness, I should also bear it." 』
」佛於是頌曰:
The Buddha then chanted:
「見彼久病人,  顏色為衰損;
"Seeing that patient who has been sick for a long time, his color is decayed;
靜默自思惟,  吾未免此患。
By being silent and thinking, I am not immune to this problem.
「爾時,父王復問御者:
"At that time, my father asked the chariot again:
『太子出遊,歡樂不耶?』
"The prince is traveling, isn't it fun?" 』
答曰:
Answer:
『不樂。』
"Not happy." 』
又問其故,答曰:
Asked the reason again, he replied:
『道逢病人,是以不樂。』
"When you meet a sick person, you are unhappy." 』
於是父王默然思惟:
Then the father thought silently:
『昔日相師占相太子,言當出家,今日不悅,得無爾乎?
In the past, the fortune-teller told the prince that he should become a monk. Today he is not happy. Is it useless?
吾當更設方便,增諸伎樂,以悅其心,使不出家。』
I should create more conveniences and add more musical instruments to please their hearts and prevent them from becoming a monk. 』
即復嚴飾宮舘,簡擇婇女以娛樂之。」
That is to say, the palace is restored and decorated, and the maidens are simply selected for entertainment. "
佛於是頌曰:
The Buddha then chanted:
「色聲香味觸,  微妙可悅樂,
"Sounds, sounds, fragrances and touches are subtle and pleasant,
菩薩福所致,  故娛樂其中。
It is due to the blessings of Bodhisattvas, so I am entertaining them.
「又於異時,太子復勅御者嚴駕出遊。
"At another time, the prince again ordered his charioteer to go on a journey.
於其中路逢一死人,雜色繒幡前後導引,宗族親里悲號哭泣,送之出城。
Encountering a dead man on the road, he was led back and forth with colorful banners. The clan members howled and cried and sent him out of the city.
太子復問:
The prince asked again:
『此為何人?』
"Who is this?" 』
答曰:
Answer:
『此是死人。』
"This is a dead person." 』
問曰:
Question:
『何如為死?』
"Why die?" 』
答曰:
Answer:
『死者,盡也。
The dead are all gone.
風先火次,諸根壞敗,存亡異趣,室家離別,故謂之死。』
Wind comes first and then fire, all roots are corrupted, life and death are different, families and families are separated, so it is called death. 』
太子又問御者:
The prince asked the chariot again:
『吾亦當爾,不免此患耶?』
"I am also aware that you are not exempt from this trouble?" 』
答曰:
Answer:
『然,生必有死,無有貴賤。』
"Of course, life must lead to death, and there is no high or low." 』
於是,太子悵然不悅,即告御者迴車還宮,靜默思惟:
Therefore, the prince felt unhappy and told the emperor to return to his carriage and return to the palace, thinking silently:
『念此死苦,吾亦當然。』
"It's natural for me to think about the pain of death." 』
」佛時頌曰:
"The Buddha chanted:
「始見有人死,  知其復更生;
“When I first see someone die, I know that he will be reborn;
靜默自思惟,  吾未免此患。
By being silent and thinking, I am not immune to this problem.
「爾時,父王復問御者:
"At that time, my father asked the chariot again:
『太子出遊,歡樂不耶?』
"The prince is traveling, isn't it fun?" 』
答曰:
Answer:
『不樂。』
"Not happy." 』
又問其故,答曰:
Asked the reason again, he replied:
『道逢死人,是故不樂。』
"The Tao meets dead people, so it is unhappy." 』
於是父王默自思念:
So my father thought to himself silently:
『昔日相師占相太子,言當出家,今日不悅,得無爾乎?
In the past, the fortune-teller told the prince that he should become a monk. Today he is not happy. Is it useless?
吾當更設方便,增諸伎樂以悅其心,使不出家。』
I should create more conveniences and add more musical instruments to please their hearts, so that they will not become monks. 』
即復嚴飾宮舘,簡擇婇女以娛樂之。」
That is to say, the palace is restored and decorated, and the maidens are simply selected for entertainment. "
佛於是頌曰:
The Buddha then chanted:
「童子有名稱,  婇女眾圍遶;
"The boy has a name, and is surrounded by women;
五欲以自娛,  如彼天帝釋。
The five desires are used to amuse oneself, just like that heavenly emperor Shi.
「又於異時,復勑御者嚴駕出遊,於其中路逢一沙門,法服持鉢,視地而行。
"Also at another time, Fu Yuan Yu's master Yan Ji was traveling. On the way, he met a ascetic. He was wearing Dharma clothes and holding an alms bowl, and he was walking looking at the ground.
即問御者:
That is to say, I asked the charioteer:
『此為何人?』
"Who is this?" 』
御者答曰:
The charioteer replied:
『此是沙門。』
"This is the Samana. 』
又問:
Asked again:
『何謂沙門?』
"What is a Samana?" 』
答曰:
Answer:
『沙門者,捨離恩愛,出家修道,攝御諸根,不染外欲,慈心一切,無所傷害,逢苦不慼,遇樂不欣,能忍如地,故號沙門。』
"A recluse abandons love and affection, becomes a monk and practices Taoism, controls all faculties, is not tainted by external desires, has compassion for all, does no harm, does not feel sad when encountering suffering, does not rejoice in joy, and can endure as much as the earth, so he is called a recluse. 』
太子曰:
The prince said:
『善哉!此道真正永絕塵累,微妙清虛,惟是為快。』
"How good!" This path is truly free from dust and dust, is subtle and pure, and is only quick. 』
即勑御者迴車就之。
That's when Yu Yuzhi returned to his car.
「爾時,太子問沙門曰:
"At that time, the prince asked the ascetic:
『剃除鬚髮,法服持鉢,何所志求?』
"Shave off your beard and hair, wear Dharma and hold an alms bowl. What is your ambition?" 』
沙門答曰:
The ascetic replied:
『夫出家者,欲調伏心意,永離塵垢,慈育群生,無所侵嬈,虛心靜寞,唯道是務。』
"A man who becomes a monk wants to tame his mind, stay away from dirt forever, be kind to all living beings, and do not intrude upon others. He should be humble and quiet, and his only duty is the Tao." 』
太子曰:
The prince said:
『善哉!此道最真。』
"How good!" This is the truest way. 』
尋勑御者:
Looking for a charioteer:
『賷吾寶衣并及乘轝,還白大王,我即於此剃除鬚髮,服三法衣,出家修道。
I have returned my treasured robes and riding worms to you, Your Majesty. I will immediately shave off my beard and hair, wear the three Dharma robes, and become a monk and practice Taoism.
所以然者?
So?
欲調伏心意,捨離塵垢,清淨自居,以求道術。』
If you want to tame your mind, let go of the dirt, live in purity, and seek Taoism. 』
於是,御者即以太子所乘寶車及與衣服還歸父王。
Therefore, the emperor returned the prince's treasured carriage and clothes to his father.
太子於後即剃除鬚髮,服三法衣,出家修道。」
Afterwards, the prince shaved off his beard and hair, wore three dharma robes, and became a monk and practiced Taoism. "
佛告比丘:
The Buddha told the bhikkhu:
「太子見老、病人,知世苦惱,又見死人,戀世情滅;
"When the prince sees the old and the sick, he realizes the sorrows of the world; when he sees the dead, his love for the world is gone;
及見沙門,廓然大悟。
When I saw the Samana, I suddenly realized it.
下寶車時,步步中間轉遠縛著,是真出家,是真遠離。
When getting off the carriage, turn around and tie yourself up in the middle of each step. This is true renunciation and true distance.
時,彼國人聞太子剃除鬚髮,法服持鉢,出家修道,咸相謂言:
At that time, people from that country heard that the prince had shaved off his beard and hair, wore Dharma clothes and held an alms bowl, and had become a monk and practiced Taoism. They said to him:
『此道必真,乃令太子捨國榮位,捐棄所重。』
"This way must be true. It requires the prince to give up his country, honor and position, and give up all his important things." 』
于時,國中八萬四千人往就太子,求為弟子,出家修道。」
At that time, 84,000 people in the country went to the prince to become his disciples and to become monks and practice Taoism. "
佛時頌曰:
The Buddha chanted:
「撰擇深妙法,  彼聞隨出家;
"He wrote a profound and wonderful Dharma, and after hearing it, he became a monk;
離於恩愛獄,  無有眾結縛。
Away from the prison of love and affection, there is no bondage.
「于時,太子即便納受,與之遊行,在在教化。
"At that time, the prince accepted him, paraded with him, and taught him.
從村至村,從國至國,所至之處,無不恭敬四事供養。
From village to village, from country to country, wherever you go, you should respect the four things and make offerings.
菩薩念言:
The Bodhisattva says:
『吾與大眾,遊行諸國,人間憒閙,此非我宜。
It is not for me to travel with the masses to various countries, causing trouble in the world.
何時當得離此群眾,閑靜之處以求道真,尋獲志願,於閑靜處專精修道?』
When should we leave this crowd, pursue the truth of the Tao in a quiet place, find our aspirations, and devote ourselves to cultivating the Tao in a quiet place? 』
復作是念:
The repetition is to read:
『眾生可愍,常處闇冥,受身危脆,有生、有老、有病、有死,眾苦所集,死此生彼,從彼生此,緣此苦陰,流轉無窮,我當何時曉了苦陰,滅生、老、死?』
"All living beings can be sad, they are always in darkness, their bodies are in danger, they are born, they are old, they are sick, they are dead. All the sufferings are gathered together. Death gives rise to this, and from that comes this. Due to this suffering, the yin circulates endlessly. I should When did you know the Yin of suffering, which destroys birth, old age and death? 』
「復作是念:
"To reproduce is to read:
『生死何從?
Where is life and death?
何緣而有?』
Why does it exist? 』
即以智慧觀察所由,從生有老死,生是老死緣;
That is to observe the reason with wisdom, from birth to old age and death, life is the fate of old age and death;
生從有起,有是生緣;
Life arises from existence, and existence is the condition for birth;
有從取起,取是有緣;
There is a starting point, and the taking is predestined;
取從愛起,愛是取緣;
Taking starts from love, and love is the condition of taking;
愛從受起,受是愛緣;
Love starts from feeling, feeling is the condition of love;
受從觸起,觸是受緣;
Feelings arise from contact, and contact is the condition for feeling;
觸從六入起,六入是觸緣;
Contact starts from the six senses, which are the conditions for contact;
六入從名色起,名色是六入緣;
The six senses start from name and form, and name and form are the conditions for the six senses;
名色從識起,識是名色緣;
Name and form arise from consciousness, and consciousness is the condition of name and form;
識從行起,行是識緣;
Consciousness starts from formations, which are the conditions for consciousness;
行從癡起,癡是行緣。
Actions start from delusion, and delusion is the condition for action.
是為緣癡有行,緣行有識,緣識有名色,緣名色有六入,緣六入有觸,緣觸有受,緣受有愛,緣愛有取,緣取有有,緣有有生,緣生有老、病、死、憂、悲、苦惱,此苦盛陰,緣生而有,是為苦集。
This is because there is action due to delusion, there is consciousness due to action, there is name and form due to consciousness, there are six senses due to name and form, there is contact due to the six senses, there is feeling due to contact, there is love due to feeling, there is grasping due to love, and there is existence due to grasping. Dependent on existence, there is old age, illness, death, worry, grief, and suffering. This suffering is filled with yin, and exists on condition of birth. This is the aggregation of suffering.
菩薩思惟:
Bodhisattva Thoughts:
苦集陰時,生智、生眼、生覺、生明、生通、生慧、生證。
When suffering gathers in Yin, it produces wisdom, eyes, awareness, brightness, understanding, wisdom, and evidence.
「於時,菩薩復自思惟:
"At that time, the Bodhisattva again thought to himself:
『何等無故老死無?
What kind of old age and death for no reason?
何等滅故老死滅?』
How can old age and death be destroyed? 』
即以智慧觀察所由,生無故老死無,生滅故老死滅;
That is to observe the reason with wisdom, there is no reason for birth, old age and death; there is no reason for birth and death, so there is no reason for old age, death and death;
有無故生無,有滅故生滅;
Nothingness arises because of existence, arises and ceases because of existence;
取無故有無,取滅故有滅;
Taking does not cause existence and non-being; taking and destroying causes existence and destruction;
愛無故取無,愛滅故取滅;
Love takes nothing for no reason, love dies so it takes annihilation;
受無故愛無,受滅故愛滅;
Feeling has no reason to love nothing, feeling has been destroyed, so love has destroyed it;
觸無故受無,觸滅故受滅;
There is no reason for contact, so there is nothing, and there is no reason for contact to be annihilated;
六入無故觸無,六入滅故觸滅;
The six inputs touch nothingness without reason; the six inputs are destroyed, so touch is destroyed;
名色無故六入無,名色滅故六入滅;
Name and form have no cause and the six entrances are nonexistent. Name and form are destroyed, so the six entrances are destroyed;
識無故名色無,識滅故名色滅;
There is no consciousness, so name and form are nonexistent; consciousness is gone, so name and form are gone;
行無故識無,行滅故識滅;
There is no action, so there is no awareness; action ceases, so awareness ceases;
癡無故行無,癡滅故行滅。
There is no reason for delusion, and there is no reason for deeds to disappear.
是為癡滅故行滅,行滅故識滅,識滅故名色滅,名色滅故六入滅,六入滅故觸滅,觸滅故受滅,受滅故愛滅,愛滅故取滅,取滅故有滅,有滅故生滅,生滅故老、死、憂、悲、苦惱滅。
This is because delusion has ceased, so formations have ceased, formations have ceased, so consciousness has ceased, consciousness has ceased, so name and form have ceased, name and form have ceased, so the six senses have ceased, six senses have ceased, so contact has ceased, contact has ceased, so feeling has ceased, and feeling has ceased, so love has ceased, and love has ceased. Therefore, taking and cessation lead to cessation, and existence and cessation lead to birth and death; birth and death lead to the death of old age, death, sorrow, sorrow, and suffering.
菩薩思惟:
Bodhisattva Thoughts:
『苦陰滅時,生智、生眼、生覺、生明、生通、生慧、生證。』
"When the yin of suffering ceases, wisdom, eyes, awareness, brightness, understanding, wisdom, and realization arise. 』
爾時,菩薩逆順觀十二因緣,如實知,如實見已,即於座上成阿耨多羅三藐三菩提。」
At that time, the Bodhisattva observed the twelve causes and conditions, knew them as they really were, saw them as they really were, and attained Anuttarasamyaksambodhi in his seat. "
佛時頌曰:
The Buddha chanted:
「此言眾中說,  汝等當善聽,
"This is what I say to everyone, you should listen carefully.
過去菩薩觀,  本所未聞法。
In the past, the Bodhisattva observed that I had never heard the Dharma.
老死從何緣?
Where does old age and death come from?
因何等而有?
Why does it exist?
如是正觀已,  知其本由生。
Once you have observed it correctly, you will know its origin.
生本由何緣?
What is the origin of life?
因何事而有?
Why?
如是思惟已,  知生從有起。
After thinking about it like this, I know that life comes from existence.
取彼取彼已,  展轉更增有;
Take what you have, take what you have, turn around and add more;
是故如來說,  取是有因緣。
Therefore, the Tathagata said, there is a cause and condition for taking.
如眾穢惡聚,  風吹惡流演;
Like all the filth and evil gathered together, the wind blows away the evil;
如是取相因,  因愛而廣普。
In this way, it is caused by love, and it is widespread because of love.
愛由於受生,  起苦羅網本;
Love, due to birth, creates a net of suffering;
以染著因緣,  苦樂共相應。
Due to the influence of causes and conditions, pain and joy correspond to each other.
受本由何緣?
What is the origin of receiving?
因何而有受?
Why do you feel it?
以是思惟已,  知受由觸生。
So just thinking about it, I know that feeling arises from contact.
觸本由何緣?
What is the reason for touching the origin?
因何而有觸?
Why was it touched?
如是思惟已,  觸由六入生。
After thinking about it like this, contact arises from the six sense organs.
六入本何緣?
What is the origin of the six elements?
因何有六入?
Why are there six senses?
如是思惟已,  六入名色生。
After thinking like this, the six sense organs arise.
名色本何緣?
What is the origin of name and form?
因何有名色?
Why is there name and form?
如是思惟已,  名色從識生。
Having thought like this, name and form arise from consciousness.
識本由何緣?
What is the origin of knowledge?
因何而有識?
Why is there knowledge?
如是思惟已,  知識從行生。
By contemplating in this way, knowledge arises from action.
行本由何緣?
What is the reason for this?
因何而有行?
Why does it work?
如是思惟已,  知行從癡生。
Having thought like this, knowledge and action arise from delusion.
如是因緣者,  名為實義因,
Such causes and conditions are called real causes.
智慧方便觀,  能見因緣根。
Wisdom and expedient observation can see the roots of causes and conditions.
苦非賢聖造,  亦非無緣有,
Suffering is not created by sages, nor does it exist without destiny.
是故變易苦,  智者所斷除。
Therefore, it is easy to suffer, but the wise can eliminate it.
若無明滅盡,  是時則無行;
If ignorance ceases, then there will be no action;
若無有行者,  則亦無有識;
If there is no practitioner, then there is no consciousness;
若識永滅者,  亦無有名色;
If consciousness is permanently extinguished, there will be no name or form;
名色既已滅,  即無有諸入;
Since name and form have ceased, there is no entry;
若諸入永滅,  則亦無有觸;
If everything goes into eternal destruction, there will be no contact;
若觸永滅者,  則亦無有受;
If the contact is everlasting, then there will be no feeling;
若受永滅者,  則亦無有愛;
If one suffers eternal destruction, then there is no love;
若愛永滅者,  則亦無有取;
If love is eternally destroyed, there is no need to take it;
若取永滅者,  則亦無有有;
If we take eternal destruction, then there will be no existence;
若有永滅者,  則亦無有生;
If there is eternal destruction, then there is no life;
若生永滅者,  無老病苦陰;
If one is born and dies forever, there will be no old age, sickness, and suffering;
一切都永盡,  智者之所說。
Everything ends forever, so the wise say.
十二緣甚深,  難見難識知;
The twelve conditions are so deep that they are hard to see and hard to recognize;
唯佛能善覺,  因是有是無。
Only the Buddha can be enlightened, because there is and there is nothing.
若能自觀察,  則無有諸入;
If you can observe yourself, there will be no entry;
深見因緣者,  更不外求師。
Those who have a deep understanding of karma and destiny will not seek help from teachers.
能於陰界入,  離欲無染者;
Able to enter the underworld, free from desires and untainted;
堪受一切施,  淨報施者恩。
Be worthy of receiving all gifts, and repay the kindness of those who give.
若得四辯才,  獲得決定證;
If you get the four points of eloquence, you will get the decisive certificate;
能解眾結縛,  斷除無放逸。
It can untie all the knots, and break away without letting go.
色受想行識,  猶如朽故車;
Feelings of form, thoughts, and awareness are like a decaying old car;
能諦觀此法,  則成等正覺。
If you can observe this method deeply, you will achieve perfect enlightenment.
如鳥遊虛空,  東西隨風逝;
Like a bird flying in the sky, things are blown away by the wind;
菩薩斷眾結,  如風靡輕衣。
The Bodhisattva cuts off all the knots, like the wind blowing through light clothes.
毗婆尸閑靜,  觀察於諸法;
Vipa's corpse was quiet, observing all dharmas;
老死何緣有?
What is the reason for old age and death?
從何而得滅?
Where does it come from?
彼作是觀已,  生清淨智慧;
By contemplating this, pure wisdom arises;
知老死由生,  生滅老死滅。
Know that old age and death come from birth, and birth and death lead to old age and death.
「毗婆尸佛初成道時,多修二觀,一曰安隱觀,二曰出離觀。」
When Vipassi Buddha first became enlightened, he practiced two kinds of contemplations, the first is the contemplation of peace and tranquility, and the second is the contemplation of renunciation.
佛於是頌曰:
The Buddha then chanted:
「如來無等等,  多修於二觀;
"The Tathagata has no waiting, and cultivates more in the two contemplations;
安隱及出離,  仙人度彼岸。
Peaceful retreat and renunciation, the immortals reach the other shore.
其心得自在,  斷除眾結使;
His mind is at ease, and all ties are cut off;
登山觀四方,  故號毘婆尸。
Climb the mountain and look around in all directions, so it is called Biposhi.
大智光除冥,  如以鏡自照;
The light of great wisdom dispels darkness, like a mirror shining upon oneself;
為世除憂惱,  盡生老死苦。
To eliminate the worries of the world and eliminate the suffering of life, old age and death.
「毗婆尸佛於閑靜處復作是念:
"Buddha Vipassi recited these thoughts in a quiet place:
『我今已得此無上法,甚深微妙,難解難見,息滅、清淨,智者所知,非是凡愚所能及也。
I have now obtained this supreme Dharma. It is so profound and subtle that it is difficult to understand and see. It is cessation and pure. The wise know it. It is beyond the reach of ordinary fools.
斯由眾生異忍、異見、異受、異學,依彼異見,各樂所求,各務所習。
Due to the different tolerance, different views, different feelings, and different learning of sentient beings, all living beings rely on their different views, enjoy what they seek, and learn what they do.
是故於此甚深因緣,不能解了,然愛盡涅槃,倍復難知,我若為說,彼必不解,更生觸擾。』
Therefore, this deep cause and condition cannot be explained. However, after love reaches Nirvana, it is much more difficult to understand. If I tried to explain it, he would not be able to understand it and would be troubled by his rebirth. 』
作是念已,即便默然不復說法。
Even if you are silent and don't say anything anymore.
「時,梵天王知毗婆尸如來所念,即自思惟:
"At that time, King Brahma knew what Tathagata Vipasi was thinking, and he thought to himself:
『念此世間便為敗壞,甚可哀愍。
If you think about it, the world will be corrupted. It's so sad.
毗婆尸佛乃得知此深妙之法,而不欲說。』
Buddha Vipassi knew this profound and wonderful Dharma but did not want to explain it. 』
譬如力士屈伸臂頃,從梵天宮忽然來下,立於佛前,頭面禮足,却住一面。
For example, a powerful man suddenly comes down from the Brahma Palace with his arms stretched out, and stands in front of the Buddha. He bows his head, face, and feet, but stays on one side.
時,梵天王右膝著地,叉手合掌白佛言:
At that time, King Brahma landed on his right knee, folded his hands and said to the Buddha:
『唯願世尊以時說法!今此眾生塵垢微薄,諸根猛利,有恭敬心,易可開化,畏怖後世無救之罪,能滅惡法,出生善道。』
"I only hope that the World-Honored One will speak the Dharma in due time!" Nowadays, living beings with little dirt, strong roots, and a heart of respect can easily be enlightened. They are afraid of irredeemable sins in future lives. They can destroy evil dharma and give birth to good paths. 』
「佛告梵王:
"The Buddha told King Brahma:
『如是!如是!如汝所言,但我於閑靜處默自思念:
"That's right!" So! As you said, I think about it in a quiet place:
所得正法甚深微妙,若為彼說,彼必不解,更生觸擾,故我默然不欲說法。
The Dharma I have obtained is very profound and subtle. If I were to explain it to others, they would not understand it and would be disturbed by it. Therefore, I remain silent and do not want to explain it.
我從無數阿僧祇劫,勤苦不懈,修無上行,今始獲此難得之法,若為婬、怒、癡眾生說者,必不承用,徒自勞疲。
I have been working tirelessly and cultivating the supreme practice for countless asamkhya kalpas, and now I have obtained this rare method. If I preach it to living beings who are lustful, angry, and ignorant, they will not accept it, and they will be exhausted.
此法微妙,與世相反,眾生染欲,愚冥所覆,不能信解。
This method is subtle and contrary to the world. All living beings are tainted by desire and covered by ignorance, and cannot believe it or understand it.
梵王!我觀如此,是以默然不欲說法。』
Lord Brahma! I see this, so I remain silent and do not want to speak. 』
「時,梵天王復重勸請,慇懃懇惻,至于再三:
"At that time, King Brahma repeatedly urged and expressed his sincere sympathy, and again and again:
『世尊!若不說法,今此世間便為壞敗,甚可哀愍。
"World Honored One! If we don't preach the Dharma, the world today will be in ruins, which is very sad.
唯願世尊以時敷演,勿使眾生墜落餘趣!』爾時,世尊三聞梵王慇懃勸請,即以佛眼觀視世界,眾生垢有厚薄,根有利鈍,教有難易。
I only hope that the World-Honored One will fulfill his duties in due time and not cause sentient beings to fall into the rest of their lives! ’ At that time, the World-Honored One, having heard King Brahma’s earnest advice, looked at the world with Buddha’s eyes. All living beings had thick and thin defilements, their roots were sharp and blunt, and teachings were difficult and easy.
易受教者畏後世罪,能滅惡法,出生善道。
Those who are easy to be taught fear the sins of future generations, can destroy evil dharma, and be born in good ways.
譬如優鉢羅花、鉢頭摩華、鳩勿頭華、分陀利華,或有始出汙泥未至水者,或有已出與水平者,或有出水未敷開者,然皆不為水所染著,易可開敷。
For example, Upala flower, Botou Mo flower, Dove flower, and Fentuoli flower may have started to emerge from the sludge but have not yet reached the water, or have emerged from the mud and become level, or have emerged from the water but have not yet spread, all of which are the same. It is not stained by water and can be easily applied.
世界眾生,亦復如是。
The same is true for all living beings in the world.
「爾時,世尊告梵王曰:
"At that time, the World-Honored One told King Brahma:
『吾愍汝等,今當開演甘露法門,是法深妙,難可解知,今為信受樂聽者說,不為觸擾無益者說。』
"I have sympathy for you, now I will begin to perform the Nectar Dharma. This Dharma is profound and wonderful, and difficult to understand. I will teach it now for those who believe and enjoy it, and not for those who are disturbing and useless." 』
「爾時,梵王知佛受請,歡喜踊躍,遶佛三匝,頭面禮足,忽然不現。
"At that time, King Brahma knew that the Buddha had been invited. He jumped with joy and walked around the Buddha three times, paying homage with his head, face, and feet. Suddenly he disappeared.
其去未久,是時如來靜默自思:
Not long after he left, the Tathagata thought quietly to himself:
『我今先當為誰說法?』
"Who should I preach to now?" 』
即自念言:
That is to say to himself:
『當入槃頭城內,先為王子提舍、大臣子騫茶開甘露法門。』
"When you enter Pantou City, first open the nectar method to Prince Tishe and Minister Ziqian Cha." 』
於是,世尊如力士屈伸臂頃,於道樹忽然不現,至槃頭城槃頭王鹿野苑中,敷座而坐。」
Then, like a strong man stretching out his arms, the World-Honored One suddenly disappeared from the Taoist tree, went to Pantou King's Luye Garden in Pantou City, and sat down on his seat. "
佛於是頌曰:
The Buddha then chanted:
「如師子在林,  自恣而遊行;
"Like a master walking in the forest, wandering freely;
彼佛亦如是,  遊行無罣礙。
The same is true for that Buddha, who walks without any means.
「毘婆尸佛告守苑人曰:
"Buddha Vipassi told the people guarding the garden:
『汝可入城,語王子提舍、大臣子騫茶:
"You can enter the city and say to the prince Tishe and the minister Ziqian tea:
寧欲知不?
Would you rather know?
毘婆尸佛今在鹿野苑中,欲見卿等,宜知是時。』
Buddha Vipa is currently in Sarnath. He wants to see you and others, so you should know the time. 』
時,彼守苑人受教而行,至彼二人所,具宣佛教。
At that time, the people who kept the garden were taught and went to their place to preach Buddhism.
二人聞已,即至佛所,頭面禮足,却坐一面。
After the two of them heard this, they went to the Buddha's place, bowed their heads, faced each other, and sat on one side.
佛漸為說法,示教利喜:
The Buddha gradually began to speak the Dharma, teaching and benefiting:
施論、戒論、生天之論,欲惡不淨,上漏為患,讚歎出離為最微妙清淨第一。
In the theory of giving, the theory of precepts, and the theory of rebirth in heaven, desires are evil and impure, and upper leakages are troubled. Praising renunciation as the most subtle and pure first.
爾時,世尊見此二人心意柔輭,歡喜信樂,堪受正法,於是即為說苦聖諦,敷演開解,分布宣釋苦集聖諦、苦滅聖諦、苦出要諦。
At that time, the World-Honored One saw that these two people were gentle, happy, and worthy of the Dharma. So he expounded the noble truth of suffering, performed and explained it, and distributed and expounded the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the essential truth of the emergence of suffering.
「爾時,王子提舍、大臣子騫茶,即於座上遠離塵垢,得法眼淨,猶若素質易為受染。
"At that time, the prince and the minister Ziqian tea sat on their seats and kept away from dust and dirt, and their Dharma eyes were pure, just as the essence is easily contaminated.
是時,地神即唱斯言:
At this time, the Earth God sang these words:
『毗婆尸如來於槃頭城鹿野苑中轉無上法輪,沙門、婆羅門、諸天、魔、梵及餘世人所不能轉。』
"Vipasshi Tathagata turns the supreme wheel of Dharma in the Deer Park of Pantou City, which cannot be turned by ascetics, brahmins, gods, demons, Brahmas and the rest of the world." 』
如是展轉,聲徹四天王,乃至他化自在天,須臾之頃,聲至梵天。」
In this way, the sound reaches the four heavenly kings, and even they transform into the free heaven. In a moment, the sound reaches the Brahma heaven. "
佛時頌曰:
The Buddha chanted:
「歡喜心踊躍,  稱讚於如來,
"My heart leaps with joy, praising the Tathagata,
毘婆尸成佛,  轉無上法輪。
Vipa's corpse became a Buddha and turned the supreme Dharma wheel.
初從樹王起,  往詣槃頭城,
I started from King Shu and went to Pantou City.
為騫茶、提舍,  轉四諦法輪。
For Qian's tea, raising her family, and turning the Dharma wheel of the Four Noble Truths.
時騫茶、提舍,  受佛教化已,
At that time, Qian made tea and made tea, and had accepted the transformation of Buddhism.
於淨法輪中,  梵行無有上。
In the pure wheel of Dharma, there is no perfection in the holy life.
彼忉利天眾,  及以天帝釋,
His punishment was beneficial to the heavenly people, and he was relieved by the heavenly emperor.
歡喜轉相告,  諸天無不聞。
Tell each other joyfully, and all the heavens will hear it.
佛出於世間,  轉無上法輪;
The Buddha emerged from the world and turned the supreme wheel of Dharma;
增益諸天眾,  減損阿須倫。
It will benefit all the gods and detract from Ashulun.
昇仙名普聞,  善智離世邊;
The name of the Immortal is widely known, and the good wisdom is about to pass away;
於諸法自在,  智慧轉法輪。
In the freedom of all things, wisdom turns the wheel of Dharma.
觀察平等法,  息心無垢穢;
Observe the law of equality, and rest your mind without impurity;
以離生死扼,  智慧轉法輪。
To escape the stranglehold of life and death, turn the wheel of Dharma with wisdom.
滅苦離諸惡,  出欲得自在;
End suffering and escape from all evils, escape from desires and gain freedom;
離於恩愛獄,  智慧轉法輪。
Away from the prison of love, wisdom turns the wheel of Dharma.
正覺人中尊,  二足尊調御;
The one who is the most enlightened person is the one with the most respect, and the two-legged one is the one who regulates and controls;
一切縛得解,  智慧轉法輪。
All bonds are released, and wisdom turns the wheel of Dharma.
教化善導師,  能降伏魔怨;
A good teacher can subdue evil spirits and hatred;
彼離於諸惡,  智慧轉法輪。
He is free from evil and turns the wheel of Dharma with wisdom.
無漏力降魔,  諸根定不懈;
There is no leakage of power to subdue demons, and all the roots are unfailingly concentrated;
盡漏離魔縛,  智慧轉法輪。
All outflows are freed from the bondage of demons, and wisdom turns the wheel of Dharma.
若學決定法,  知諸法無我;
If you learn to determine the Dharma, you will know that all Dharmas have no self;
此為法中上,  智慧轉法輪。
This is the best in the Dharma. Wisdom turns the wheel of Dharma.
不以利養故,  亦不求名譽;
It does not seek profit, nor does it seek fame;
愍彼眾生故,  智慧轉法輪。
Out of sympathy for those sentient beings, I turn the wheel of Dharma with wisdom.
見眾生苦厄,  老病死逼迫;
Seeing the suffering of all living beings, the oppression of old age, sickness and death;
為此三惡趣,  智慧轉法輪。
For these three lower realms, wisdom turns the wheel of Dharma.
斷貪瞋恚癡,  拔愛之根原;
Cut off greed, anger, hatred and delusion, uproot the roots of love;
不動而解脫,  智慧轉法輪。
Unmoved and liberated, wisdom turns the wheel of Dharma.
難勝我已勝,  勝已自降伏;
It is difficult for me to overcome, I have overcome it, and the victory has brought me down;
已勝難勝魔,  智慧轉法輪。
Already defeated the hard-to-conquer demon, Wisdom turns the wheel of Dharma.
此無上法輪,  唯佛乃能轉;
Only the Buddha can turn this supreme Dharma wheel;
諸天魔釋梵,  無有能轉者。
The gods and demons have released Brahman, and there is no one who can turn it around.
親近轉法輪,  饒益天人眾;
Get close to the wheel of Dharma and benefit the gods and humans;
此等天人師,  得度于彼岸。
These heavenly and human teachers can be saved on the other side.
「是時,王子提舍、大臣子騫茶,見法得果,真實無欺,成就無畏,即白毘婆尸佛言:
"At that time, the prince Tishe and the minister Ziqian saw that the Dharma had achieved results, that it was true and without deception, and that it had achieved fearlessness. That is why the Buddha said:
『我等欲於如來法中淨修梵行。』
"We wish to practice the pure holy life in the Tathagata's Dharma. 』
佛言:
Buddha said:
『善來,比丘!吾法清淨自在,修行以盡苦際。』
"Come on, bhikkhu!" My Dharma is pure and free, and I practice it to end all suffering. 』
爾時,二人即得具戒。
At that time, the two of them received the precepts.
具戒未久,如來又以三事示現:
Not long after taking the precepts, the Tathagata showed three things:
一曰神足,二曰觀他心,三曰教誡,即得無漏、心解脫、生無疑智。
The first is the divine footwork, the second is observing other people's minds, and the third is teaching and admonishment, which means that one can obtain the wisdom of having no leakage, liberating the mind, and giving rise to doubtless wisdom.
「爾時,槃頭城內眾多人民,聞二人出家學道,法服持鉢,淨修梵行,皆相謂曰:
"At that time, many people in Pantou City heard that the two men had become monks, studied Taoism, obeyed the Dharma, held alms bowls, and practiced the holy life. They all said to each other:
『其道必真,乃使此等捨世榮位,捐棄所重。』
"The way must be true, which makes these people sacrifice their lives and honor and give up their important things." 』
時,城內八萬四千人往詣鹿野苑中毘婆尸佛所,頭面禮足,却坐一面。
At that time, 84,000 people in the city went to the Buddha's place in the Deer Park. They bowed their heads, faces and feet, but sat on one side.
佛漸為說法,示教利喜:
The Buddha gradually began to speak the Dharma and taught with joy:
施論、戒論、生天之論,欲惡不淨,上漏為患,讚歎出離為最微妙清淨第一。
In the theory of giving, the theory of precepts, and the theory of rebirth in heaven, desires are evil and impure, and upper leakages are troubled. Praising renunciation as the most subtle and pure first.
爾時,世尊見此大眾心意柔輭,歡喜信樂,堪受正法,於是即為說苦聖諦,敷演開解,分布宣釋苦集聖諦、苦滅聖諦、苦出要諦。
At that time, the World-Honored One saw that the minds of these people were gentle, happy and happy, and worthy of receiving the Dharma, so he expounded the noble truth of suffering, performed and explained it, and distributed and expounded the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the essential truth of the emergence of suffering.
「時,八萬四千人即於座上遠塵離垢,得法眼淨,猶如素質易為受色,見法得果,真實無欺,成就無畏,即白佛言:
"At that time, 84,000 people sat on their seats, far away from dust and defilements, and their Dharma eyes were pure, just like the essence is easy to receive form, they saw the Dharma and got the results, they were true and without deception, and they achieved fearlessness, they said to the Buddha:
『我等欲於如來法中淨修梵行。』
"We wish to practice the pure holy life in the Tathagata's Dharma. 』
佛言:
Buddha said:
『善來,比丘!吾法清淨自在,修行以盡苦際。』
"Come on, bhikkhu!" My Dharma is pure and free, and I practice it to end all suffering. 』
時,八萬四千人即得具戒。
At that time, 84,000 people received the precepts.
具戒未久,世尊以三事教化:
Not long after taking the precepts, the World-Honored One taught three things:
一曰神足,二曰觀他心,三曰教誡,即得無漏、心解脫、生無疑智。
The first is the divine footwork, the second is observing other people's minds, and the third is teaching and admonishment, which means that one can obtain the wisdom of having no leakage, liberating the mind, and giving rise to doubtless wisdom.
前八萬四千人聞佛於鹿野苑中,轉無上法輪,沙門、婆羅門、諸天、魔、梵及餘世人所不能轉,即詣槃頭城毘婆尸佛所,頭面禮足,却坐一面。」
The first 84,000 people who heard the Buddha in Sarnath and turned the Supreme Dharma Wheel, which the ascetics, brahmanas, gods, demons, Brahmas and the rest of the world could not turn, went to Pantou City where the Buddha was standing, bowed with their heads, faces and feet, But sit on one side. "
佛時頌曰:
The Buddha chanted:
「如人救頭燃,  速疾求滅處;
"Like a man trying to save his head from burning, he quickly seeks the place of destruction;
彼人亦如是,  速詣於如來。
The same is true for that person, who quickly reaches the Tathagata.
「時,佛為說法亦復如是。
"At that time, the Buddha preached the Dharma in the same way.
爾時,槃頭城有十六萬八千大比丘眾,提舍比丘、騫茶比丘於大眾中上昇虛空,身出水火,現諸神變,而為大眾說微妙法。
At that time, there were 168,000 great bhikkhus in Pantou City. Bhikkhu Tisa and Bhikkhu Qiancha rose up into the sky among the crowd, emerged from water and fire, manifested various divine transformations, and preached subtle Dharma to the crowd.
爾時,如來默自念言:
At that time, the Tathagata silently said to himself:
『今此城內乃有十六萬八千大比丘眾,宜遣遊行,各二人俱在在處處,至於六年,還來城內說具足戒。』
"Now there are 168,000 great bhikkhus in the city. They should be sent on procession. Two of them are everywhere. In the sixth year, they will come to the city to say that they have completed the precepts." 』
「時,首陀會天知如來心,譬如力士屈伸臂頃,從彼天沒,忽然至此,於世尊前,頭面禮足,却住一面,須臾白佛言:
"At that time, Shutuo met the heavens and knew the Tathagata's mind. Just like a strong man who bent his arms and stretched out his arms, he disappeared from that heaven. Suddenly he came here in front of the World Honored One, bowed his head and his face, but stood on one side. For a moment, he said to the Buddha:
『如是,世尊!此槃頭城內比丘眾多,宜各分布,處處遊行,至於六年,乃還此城,說具足戒,我當擁護,令無伺求得其便者。』
"So, World Honored One! There are many bhikkhus in Pantou City, so they should be distributed in various places and parade everywhere. In the sixth year, they returned to this city and said that they have full precepts and I will support them, so that no one can seek his convenience. 』
爾時,如來聞此天語,默然可之。
At that time, the Tathagata heard this heavenly message and was silently satisfied.
「時,首陀會天見佛默然許可,即禮佛足,忽然不現,還至天上。
"At that time, Shutuo met the Buddha in heaven and silently agreed. He paid homage to the Buddha. Suddenly he disappeared and returned to heaven.
其去未久,佛告諸比丘:
Not long after he left, the Buddha told the monks:
『今此城內,比丘眾多,宜各分布,遊行教化,至六年已,還集說戒。』
"There are many bhikkhus in this city, and it is appropriate to distribute them among themselves. They go around and teach, and after six years, they are still gathering to give precepts." 』
時,諸比丘受佛教已,執持衣鉢,禮佛而去。」
At that time, all the monks had accepted the Buddha's teachings, took their robes and bowls, paid homage to the Buddha, and left. "
佛時頌曰:
The Buddha chanted:
「佛悉無亂眾,  無欲無戀著;
"The Buddha has no chaotic crowds, no desires and attachments;
威如金翅鳥,  如鶴捨空池。
Powerful as a golden-winged bird, Like a crane in an empty pond.
「時,首陀會天於一年後告諸比丘:
"At that time, Shutuo Hui Tian told the monks one year later:
『汝等遊行已過一年,餘有五年。
"It has been one year since you marched, and there are still five years left.
汝等當知,訖六年已,還城說戒。』
You should know that it has been six years since I returned to the city to preach. 』
如是至于六年,天復告言:
So after six years, Tianfu said:
『六年已滿,當還說戒。』
"After six years, you should still preach the precepts." 』
時,諸比丘聞天語已,攝持衣鉢,還槃頭城,至鹿野苑毘婆尸佛所,頭面禮足,却坐一面。」
At that time, the bhikkhus, having heard the heavenly words, took their robes and bowls and returned to Pantou City. They went to the place where the Buddha was found in the Deer Park. They bowed their heads, faces and feet, but sat on one side. "
佛時頌曰:
The Buddha chanted:
「如象善調,  隨意所之;
"Like an image that is well tuned, you can do whatever you want;
大眾如是,  隨教而還。
This is how the public responds to the teachings.
「爾時,如來於大眾前上昇虛空,結加趺坐,講說戒經:
"At that time, the Tathagata ascended into the sky in front of the assembly, sat down in a knot, and preached the Sutra of Precepts:
忍辱為第一,佛說涅槃最,不以除鬚髮害他為沙門。
Patience is the first, and the Buddha said that Nirvana is the most important. He is not a recluse who is harmed by removing his beard and hair.
時,首陀會天去佛不遠,以偈頌曰:
At that time, Shutuo Hui Tian was not far from the Buddha and sung a verse:
「『如來大智,  微妙獨尊,
"'The Tathagata has great wisdom, subtle and supreme,
止觀具足,  成最正覺。
With sufficient tranquility and insight, one can achieve the most perfect enlightenment.
愍群生故,  在世成道,
Out of compassion for all living beings, and attaining enlightenment in this world,
以四真諦,  為聲聞說。
The four true truths are explained by the sravakas.
苦與苦因,  滅苦之諦,
Suffering and the cause of suffering, the truth of the cessation of suffering,
賢聖八道,  到安隱處。
The Eight Paths of Wise Saints, go to a safe place.
毘婆尸佛,  出現于世,
Vipassi Buddha appeared in the world,
在大眾中,  如日光曜。』
Among the masses, like the sun. 』
「說此偈已,忽然不現。」
As soon as I said this verse, it suddenly disappeared.
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「我自思念:
"I think about myself:
『昔一時於羅閱城耆闍崛山,時,生是念:
"Once upon a time when I was in the Qijijue Mountain in Luoyue City, I had this thought:
我所生處,無所不遍,唯除首陀會天,設生彼天,則不還此。』
Wherever I was born, everything is everywhere except Shutuo Hui Tian. If I were born in that heaven, I would not return to this. 』
我時,比丘!復生是念:
When I am, bhikkhu! Resurrection is the thought of:
『我欲至無造天上。』
"I want to reach the uncreated heaven." 』
時,我如壯士屈伸臂頃,於此間沒,現於彼天。
At that time, like a strong man, I stretched out my arms and disappeared here, then appeared in the other sky.
時,彼諸天見我至彼,頭面作禮,於一面立,而白我言:
At that time, when the heavens saw me coming there, they bowed their heads and faces, stood on one side, and said to me:
『我等皆是毘婆尸如來弟子,從彼佛化,故來生此,具說彼佛因緣本末。
We are all disciples of Vipassi Tathagata. We were transformed from that Buddha, so we are reborn here. We can explain the origin and origin of that Buddha.
又尸棄佛、毘沙婆佛、拘樓孫佛、拘那含佛、迦葉佛、釋迦牟尼佛,皆是我師,我從受化,故來生此。』
Furthermore, Shisa Buddha, Vishava Buddha, Kulousun Buddha, Kunagami Buddha, Kassapa Buddha, and Sakyamuni Buddha are all my teachers. I received transformation from them, so I was reborn here. 』
亦說諸佛因緣本末,至生阿迦尼吒諸天,亦復如是。」
It is also said that the origin and end of the causes and conditions of all Buddhas will be the same until they are reborn in the gods of Ajanita. "
佛時頌曰:
The Buddha chanted:
「譬如力士,  屈伸臂頃,
"For example, a strong man bends and stretches his arms,
我以神足,  至無造天。
With my divine power, I can create heaven without anything.
第七大仙,  降伏二魔,
The seventh great immortal subdued the two demons,
無熱無見,  叉手敬禮。
No heat, no sight, folded hands and saluted.
如晝度樹,  釋師遠聞,
Like a tree that spends the day, the Buddha heard from afar,
相好具足,  到善見天。
If you have good looks, you will see the heavens when you are good.
猶如蓮華,  水所不著,
Like a lotus flower, water cannot touch it,
世尊無染,  至大善見。
The World-Honored One is immaculate and has the greatest good view.
如日初出,  淨無塵翳,
Like the sun rising at first, clear and dust-free,
明若秋月,  詣一究竟。
As bright as the autumn moon, I have achieved the ultimate goal.
此五居處,  眾生所淨,
These five abodes are pure places for all sentient beings.
心淨故來,  詣無煩惱。
Come with a pure mind, and achieve without worries.
淨心而來,  為佛弟子,
Come with a pure heart and become a disciple of Buddha.
捨離染取,  樂於無取。
Give up attachment and be happy to be free from attachment.
見法決定,  毘婆尸子,
After seeing the Dharma and deciding, Vipa Shizi,
淨心善來,  詣大仙人,
Come with a pure heart and be kind, and attain the great sages.
尸棄佛子,  無垢無為,
The body of the abandoned Buddha is untainted and inactive.
以淨心來,  詣離有尊。
Come with a pure mind, and you will be respected.
毘沙婆子,  諸根具足,
Bishapozi, all the faculties are sufficient,
淨心詣我,  如日照空。
Purify your mind and reach me, like the sun shining on the sky.
拘樓孫子,  捨離諸欲,
Grandson of Julou, give up all desires,
淨心詣我,  妙光焰盛。
Purify your heart and reach me, and the wonderful light and flame will bloom.
拘那含子,  無垢無為,
Kuna Hanzi, untainted and inactive,
淨心詣我,  光如月滿。
Purify your heart and reach me, the light is as full as the moon.
迦葉弟子,  諸根具足,
Disciples of Kassapa, all faculties are sufficient,
淨心詣我,  如比天念,  不亂大仙,
Purify your mind and reach me, just like thinking about heaven, not messing with the great immortals.
神足第一,  以堅固心,
God's feet come first, to strengthen the heart,
為佛弟子。
Be a disciple of Buddha.
淨心而來,
Come with a pure heart,
為佛弟子,  禮敬如來,
As a disciple of the Buddha, I pay homage to the Tathagata,
具啟人尊。
Inspire people with respect.
所生成道,
The generated Tao,
名、姓、種族,  知見深法,
Name, surname, race, knowledge and profound knowledge,
成無上道。
Become the supreme way.
比丘靜處,
Bhikkhu's quiet place,
離于塵垢,  精勤不懈,
Away from dirt, diligent and unremitting,
斷諸有結。
Cut off all knots.
此是諸佛,
These are the Buddhas,
本末因緣,  釋迦如來,
Origin and origin, Sakyamuni Tathagata,
之所演說。」
speech. "
佛說此大因緣經已,諸比丘聞佛所說,歡喜奉行。
The Buddha has spoken this Great Cause and Condition Sutra, and the bhikkhus, after hearing what the Buddha said, rejoice and practice it.
佛說長阿含經卷第一
The Buddha Speaks of the Long Agama Sutra Volume 1
#----------------------------------------------------------------------
#------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 1 冊 No.
#[Scripture Information] Taisho Newly Revised Tripitaka Volume 1 No.
1 長阿含經
1 Long Agama Sutra
#【版本記錄】發行日期:
#[Version Record] Release date:
2023-12,最後更新:
2023-12, last updated:
2023-10-03
2023-10-03
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會(CBETA)依「大正新脩大藏經」所編輯
#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供,張文明大德提供,北美某大德提供,法雨道場提供新式標點
#[Original data] Provided by Great Master Xiao Zhenguo, provided by Great Master Zhang Wenming, provided by a great Master in North America, and new punctuation points provided by Fayu Dojo
#【其他事項】本資料庫可自由免費流通,詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
#------------------------------------------------ --------------------------
佛說長阿含經卷第二
The Buddha Speaks of the Long Agama Sutra Volume 2
後秦弘始年佛陀耶舍共竺佛念譯
Translation of Buddha Yashe Gongzhu Buddha's Recitation in the Hongshi Year of the Later Qin Dynasty

2 - DA 2 The Final Journey

(二)第一分遊行經第二初
(2) The first branch procession passes through the second period
如是我聞:
This is what I heard:
一時,佛在羅閱城耆闍崛山中,與大比丘眾千二百五十人俱。
At one time, the Buddha was with a group of 1,250 great bhikkhus in the Qijijue Mountain in Luoyue City.
是時,摩竭王阿闍世欲伐跋祇,王自念言:
At that time, King Ajasa of Moja wanted to attack Bazhi, and the king thought to himself:
「彼雖勇健,人眾豪強,以我取彼,未足為難。」
Although he is brave and strong, and the people are powerful, it is not difficult for me to take him.
時,阿闍世王命婆羅門大臣禹舍,而告之曰:
At that time, King Ajasatha ordered the Brahmin minister Yushe to tell him:
「汝詣耆闍崛山,至世尊所,持我名字,禮世尊足,問訊世尊:
"You have gone to the Blessed One on Mount Qijajue, held my name, bowed at the Blessed One's feet, and asked the Blessed One:
『起居輕利,遊步強耶?』
"It's easy to make money in daily life, but it's strong when traveling?" 』
又白世尊:
He also said to the World-Honored One:
『跋祇國人自恃勇健,民眾豪強,不順伏我,我欲伐之,不審世尊何所誡勅?』
"The people of the country of Bazhi rely on their bravery and strength, and the people are powerful, but they are not submissive to me. I want to attack them. If I don't listen to the instructions of the World Honored One, why are they admonished?" 』
若有教誡,汝善憶念,勿有遺漏,如所聞說。
If there is any instruction, remember it well and do not miss anything, just as you have heard.
如來所言,終不虛妄。」
What the Tathagata says is never false. "
大臣禹舍受王教已,即乘寶車詣耆闍崛山,到所止處,下車步進,至世尊所,問訊畢,一面坐,白世尊曰:
Minister Yushe had received the king's teachings, so he took a precious chariot to Mount Qijijue. When he reached the stop, he got off the car and walked forward to where the World Honored One was. After questioning him, he sat down and said to the World Honored One:
「摩竭王阿闍世\xED\xA1\x96\xED\xB1\xB3首佛足,敬問慇懃:
"At the feet of the Buddha, King Acharya of Moja, respectfully asked:
『起居輕利,遊步強耶?』
"It's easy to make money in daily life, but it's strong when traveling?" 』
又白世尊:
He also said to the World-Honored One:
『跋祇國人自恃勇健,民眾豪強,不順伏我,我欲伐之,不審世尊何所誡勅?』
"The people of the country of Bazhi rely on their bravery and strength, and the people are powerful, but they are not submissive to me. I want to attack them. If I don't listen to the instructions of the World Honored One, why are they admonished?" 』
」
爾時,阿難在世尊後執扇扇佛,佛告阿難:
At that time, Ananda was holding a fan behind the World Honored One and fanning the Buddha. The Buddha said to Ananda:
「汝聞跋祇國人數相集會,講議正事不?」
Have you heard that the members of the Bazhi Kingdom are gathering together to discuss business matters?
答曰:
Answer:
「聞之。」
Smell it.
佛告阿難:
The Buddha told Ananda:
「若能爾者,長幼和順,轉更增盛,其國久安,無能侵損。
"If he can do this, he will be harmonious in his youth and will become more and more prosperous. His country will be peaceful for a long time and cannot be invaded.
阿難!汝聞跋祇國人君臣和順,上下相敬不?」
Ananda! You have heard that the people of the country, the monarch and his ministers, are harmonious and obedient, and do they respect each other from top to bottom? "
答曰:
Answer:
「聞之。」
Smell it.
「阿難!若能爾者,長幼和順,轉更增盛,其國久安,無能侵損。
"Ananda! If you are able to do this, your elders and younger ones will be harmonious, and your country will become more prosperous. Your country will be safe for a long time and cannot be invaded.
阿難!汝聞跋祇國人奉法曉忌,不違禮度不?」
Ananda! You heard that the people of the country follow the law and know the taboos. Doesn't it violate the etiquette? "
答曰:
Answer:
「聞之。」
Smell it.
「阿難!若能爾者,長幼和順,轉更增盛,其國久安,無能侵損。
"Ananda! If you are able to do this, your elders and younger ones will be harmonious, and your country will become more prosperous. Your country will be safe for a long time and cannot be invaded.
阿難!汝聞跋祇國人孝事父母,敬順師長不?」
Ananda! Have you heard that people in our country are filial to their parents and respectful to their teachers? "
答曰:
Answer:
「聞之。」
Smell it.
「阿難!若能爾者,長幼和順,轉更增上,其國久安,無能侵損。
"Ananda! If you are able to do this, your elders and younger ones will be harmonious and their lives will increase. Your country will be safe for a long time and cannot be invaded.
阿難!汝聞跋祇國人恭於宗廟,致敬鬼神不?」
Ananda! Have you heard that the people of Bazhi paid respects to the ancestral temple and paid homage to the ghosts and gods? "
答曰:
Answer:
「聞之。」
Smell it.
「阿難!若能爾者,長幼和順,轉更增上,其國久安,無能侵損。
"Ananda! If you are able to do this, your elders and younger ones will be harmonious and their lives will increase. Your country will be safe for a long time and cannot be invaded.
阿難!汝聞跋祇國人閨門真正潔淨無穢,至於戲笑,言不及邪不?」
Ananda! You have heard that the boudoirs of the people in Bazhi are truly clean and free of filth. As for joking, is it wrong to say that it is inappropriate? "
答曰:
Answer:
「聞之。」
Smell it.
「阿難!若能爾者,長幼和順,轉更增盛,其國久安,無能侵損。
"Ananda! If you are able to do this, your elders and younger ones will be harmonious, and your country will become more prosperous. Your country will be safe for a long time and cannot be invaded.
阿難!汝聞跋祇國人宗事沙門,敬持戒者,瞻視護養,未甞懈惓不?」
Ananda! You have heard that the people of the country of Bazhi serve ascetics, respect those who uphold the precepts, and look after and protect them. Are you not worried? "
答曰:
Answer:
「聞之。」
Smell it.
「阿難!若能爾者,長幼和順,轉更增盛,其國久安,無能侵損。」
Ananda! If you can do this, your elders and younger ones will be harmonious, and your country will become more prosperous. Your country will be safe for a long time and cannot be invaded.
時,大臣禹舍白佛言:
At that time, the minister Yushe said to the Buddha:
「彼國人民,若行一法,猶不可圖,況復具七?
"If the people of that country practice one method, they still can't achieve it, how about seven?
國事多故,今請辭還歸。」
There are many national affairs, so I would like to resign and return home. "
佛言:
Buddha said:
「可,宜知是時。」
Yes, it's better to know when it's time.
時,禹舍即從座起,遶佛三匝,揖讓而退。
At that time, Yu She stood up from his seat, walked around the Buddha three times, bowed and gave way, and then retreated.
其去未久,佛告阿難:
Not long after he left, the Buddha told Ananda:
「汝勅羅閱祇左右諸比丘盡集講堂。」
You command Luo Yue to gather all the monks in the lecture hall.
對曰:
To say:
「唯然。」
Wei Ran.
即詣羅閱祇城,集諸比丘,盡會講堂,白世尊曰:
Immediately he went to Luoyuezhi City, gathered all the bhikkhus, gathered in the lecture hall, and said to the World Honored One:
「諸比丘已集,唯聖知時。」
The monks have gathered together. Only the Holy One knows the time.
爾時,世尊即從座起,詣法講堂,就座而坐,告諸比丘:
At that time, the World-Honored One rose from his seat, went to the Dharma lecture hall, took his seat, and told the bhikkhus:
「我當為汝說七不退法,諦聽!諦聽!善思念之。」
I will teach you the seven principles of non-retreat. Listen carefully! Listen carefully! Think about it carefully.
時,諸比丘白佛言:
At that time, the monks said to the Buddha:
「唯然,世尊!願樂欲聞!」
Only, World Honored One! I wish you could hear the joy!
佛告諸比丘:
The Buddha told the monks:
「七不退法者:
"Seven people who do not retreat from the Dharma:
一曰數相集會,講論正義,則長幼和順,法不可壞。
On the one hand, if we gather together and discuss justice, the elders and the younger will be harmonious and the law will not be corrupted.
二曰上下和同,敬順無違,則長幼和順,法不可壞。
The second is that when superiors and subordinates are harmonious, respectful and obedient, there will be harmony between elders and young ones, and the law cannot be broken.
三曰奉法曉忌,不違制度,則長幼和順,法不可壞。
The third is to follow the law and know the taboos. If it does not violate the system, the elders and the young will be harmonious and the law cannot be broken.
四曰若有比丘力能護眾,多諸知識,宜敬事之,則長幼和順,法不可壞。
Fourthly, if there is a bhikkhu who is able to protect the people and has a lot of knowledge, and it is appropriate to respect him, then the elders and the younger will be harmonious and the Dharma will not be corrupted.
五曰念護心意,孝敬為首,則長幼和順,法不可壞。
The fifth is to care for your mind and take filial piety as the first priority. Then the elders and the young will be harmonious and the law will not be broken.
六曰淨修梵行,不隨欲態,則長幼和順,法不可壞。
Sixth: If you practice the holy life purely and do not follow the desires, your elders and younger ones will be harmonious and the Dharma will not be corrupted.
七曰先人後己,不貪名利,則長幼和順,法不可壞。」
Seventh: Put others before yourself, and do not be greedy for fame and fortune. Then the elders and the younger will be harmonious and the law will not be broken. "
佛告比丘:
The Buddha told the bhikkhu:
「復有七法,令法增長,無有損耗。
"There are seven more dharma, which cause the dharma to increase without any loss.
一者樂於少事,不好多為,則法增長,無有損耗。
If one is happy to do less and not to do more, then the Dharma will grow and there will be no loss.
二者樂於靜默,不好多言。
Both are happy to be silent and not talkative.
三者少於睡眠,無有昏昧。
The three are less than sleep and there is no confusion.
四者不為群黨,言無益事。
The fourth person is not a party, and his words are of no use.
五者不以無德而自稱譽。
The fifth person does not claim to be unvirtuous.
六者不與惡人而為伴黨。
Sixth, do not associate with evil people but associate with them.
七者樂於山林閑靜獨處。
The seventh one is happy to be alone in the mountains and forests.
如是比丘!則法增長,無有損耗。」
Such a bhikkhu! The law grows without loss. "
佛告比丘:
The Buddha told the bhikkhu:
「復有七法,令法增長,無有損耗。
"There are seven more dharma, which cause the dharma to increase without any loss.
何謂為七?
What is seven?
一者有信,信於如來、至真、正覺,十號具足。
One has faith, faith in the Tathagata, the Supreme True Enlightenment, and possesses the number ten.
二者知慚,恥於己闕。
Both of them know that they are ashamed and ashamed of themselves.
三者知愧,羞為惡行。
The third one is aware of his guilt, and shame is a bad deed.
四者多聞,其所受持,上中下善,義味深奧,清淨無穢,梵行具足。
The fourth one has heard a lot, and what he has accepted and upheld is good in the upper, middle and lower levels, has profound meanings, is pure and free from impurity, and has a complete Brahma life.
五者精勤苦行,滅惡修善,勤習不捨。
The fifth is to practice asceticism diligently, eliminate evil and cultivate good deeds, and practice diligently without giving up.
六者昔所學習,憶念不忘。
Sixth, remember what you have learned in the past and never forget it.
七者修習智慧,知生滅法,趣賢聖要,盡諸苦本。
Seventh, practice wisdom, know the law of birth and death, learn about the essentials of sages, and eliminate the causes of all suffering.
如是七法,則法增長,無有損耗。」
If these seven methods are followed, then the method will increase without any loss. "
佛告比丘:
The Buddha told the bhikkhu:
「復有七法,令法增長,無有損耗。
"There are seven more dharma, which cause the dharma to increase without any loss.
何謂為七?
What is seven?
一者敬佛,二者敬法,三者敬僧,四者敬戒,五者敬定,六者敬順父母,七者敬不放逸。
The first is to respect the Buddha, the second is to respect the Dharma, the third is to respect the Sangha, the fourth is to respect the precepts, the fifth is to respect concentration, the sixth is to respect and obey parents, and the seventh is to respect and not let loose.
如是七法,則法增長,無有損耗。」
If these seven methods are followed, then the method will increase without any loss. "
佛告比丘:
The Buddha told the bhikkhu:
「復有七法,則法增長,無有損耗。
"If there are seven more dharma, then the dharma will increase and there will be no loss.
何謂為七法?
What are the seven methods?
一者觀身不淨,二者觀食不淨,三者不樂世間,四者常念死想,五者起無常想,六者無常苦想,七者苦無我想。
One is contemplating the impurity of the body, the second is contemplating the impurity of food, the third is not happy in the world, the fourth is the constant thought of death, the fifth is the thought of impermanence, the sixth is the suffering thought of impermanence, and the seventh is the suffering thought of no self.
如是七法,則法增長,無有損耗。」
If these seven methods are followed, then the method will increase without any loss. "
佛告比丘:
The Buddha told the bhikkhu:
「復有七法,則法增長,無有損耗。
"If there are seven more dharma, then the dharma will increase and there will be no loss.
何謂為七?
What is seven?
一者修念覺意,閑靜無欲,出要無為。
One is to cultivate mindfulness, be quiet and have no desires, and do nothing if you don't want to do anything.
二者修法覺意。
Both practice Dharma awareness.
三者修精進覺意。
The third is to practice diligence and awareness.
四者修喜覺意。
The fourth is to cultivate joy and enlightenment.
五者修猗覺意。
The fifth is to cultivate enlightenment.
六者修定覺意。
The sixth is to cultivate concentration and awareness.
七者修護覺意。
The seventh is to cultivate awareness.
如是七法,則法增長,無有損耗。」
If these seven methods are followed, then the method will increase without any loss. "
佛告比丘:
The Buddha told the bhikkhu:
「有六不退法,令法增長,無有損耗。
"There are six non-retreating Dharma, which allow the Dharma to grow without any loss.
何謂為六?
What is six?
一者身常行慈,不害眾生。
First, one should always practice kindness and not harm sentient beings.
二者口宣仁慈,不演惡言。
Both of them speak kindness and refrain from evil speech.
三者意念慈心,不懷壞損。
The three of them have loving thoughts and do not harbor harm.
四者得淨利養,與眾共之,平等無二。
The four of them receive pure profit and nourishment, and they share it with others, and they are equal and equal.
五者持賢聖戒,無有闕漏,亦無垢穢,必定不動。
Fifth, if you uphold the holy precepts of virtue, there will be no leaks, no dirt, and you will definitely remain motionless.
六者見賢聖道,以盡苦際。
Sixth, see the virtuous and holy way to end suffering.
如是六法,則法增長,無有損耗。」
If these six methods are followed, then the method will increase without any loss. "
佛告比丘:
The Buddha told the bhikkhu:
「復有六不退法,令法增長,無有損耗。
"There are six more non-retreating dharma, which cause the dharma to grow without any loss.
一者念佛,二者念法,三者念僧,四者念戒,五者念施,六者念天。
The first is to recite the Buddha, the second is to recite the Dharma, the third is to recite the Sangha, the fourth is to recite the precepts, the fifth is to recite the giving, and the sixth is to recite the heaven.
修此六念,則法增長,無有損耗。」
By cultivating these six thoughts, the Dharma will grow without loss. "
爾時,世尊於羅閱祇隨宜住已,告阿難言:
At that time, the World-Honored One was staying in Luoyue and said to Ananda:
「汝等皆嚴,吾欲詣竹園。」
You are all strict, I want to go to the Bamboo Garden.
對曰:
To say:
「唯然。」
Wei Ran.
即嚴衣鉢,與諸大眾侍從世尊,路由摩竭,次到竹園,往堂上坐,與諸比丘說戒、定、慧。
That is, in strict robes and bowls, he and other people who attended the World Honored One went to Mojie and then to the Bamboo Garden. They sat in the hall and talked to the monks about precepts, concentration, and wisdom.
修戒獲定,得大果報;
Practice the precepts and gain concentration, and get great rewards;
修定獲智,得大果報;
Cultivate concentration and gain wisdom, and gain great rewards;
修智心淨,得等解脫,盡於三漏——欲漏、有漏、無明漏。
Cultivating wisdom and a pure mind will lead to liberation from the three outflows - the outflow of desire, the outflow of existence, and the outflow of ignorance.
已得解脫生解脫智:
Having attained the knowledge of liberation and liberation:
生死已盡,梵行已立,所作已辦,不受後有。
Life and death are over, the holy life has been established, what has been done has been done, and there is no future.
爾時,世尊於竹園隨宜住已,告阿難曰:
At that time, the World-Honored One was staying at Suiyi in the Bamboo Garden and said to Ananda:
「汝等皆嚴,當詣巴陵弗城。」
You all are strict and should go to Balingfu City.
對曰:
To say:
「唯然。」
Wei Ran.
即嚴衣鉢,與諸大眾侍從世尊,路由摩竭,次到巴陵弗城,巴陵樹下坐。
That is, in strict robes and bowls, he and other people followed the World Honored One. They traveled from Mojie to the city of Balingfu and sat down under the Baling tree.
時,諸清信士聞佛與諸大眾遠來至此巴陵樹下,即共出城,遙見世尊在巴陵樹下,容貌端正,諸根寂定,善調第一。
At that time, all the believers in the Qing Dynasty heard that the Buddha and the assembly came from afar and came to this Baling tree. They went out of the city together and saw the World Honored One under the Baling tree in the distance.
譬猶大龍,以水清澄,無有塵垢;
For example, the dragon Judas has water that is clear and free of dirt;
三十二相、八十種好,莊嚴其身。
Thirty-two signs and eighty kinds of good things adorn the body.
見已歡喜,漸到佛所,頭面禮足,却坐一面。
Seeing that he was overjoyed, he gradually arrived at the Buddha's place. He bowed his head and his face, but sat on one side.
爾時,世尊漸為說法,示教利喜,諸清信士聞佛說法,即白佛言:
At that time, the World-Honored One gradually began to preach the Dharma, and his teachings were beneficial and joyful. When all the believers heard the Buddha’s Dharma, they said to the Buddha:
「我欲歸依佛、法、聖眾,唯願世尊哀愍,聽許為優婆塞,自今已後,不殺、不盜、不婬、不欺、不飲酒,奉戒不忘。
"I want to take refuge in the Buddha, the Dharma, and the saints. I only hope that the World Honored One will take pity on me and listen to my promise to be an upasaka. From now on, I will not kill, steal, commit adultery, cheat, or drink alcohol. I will not forget the precepts.
明欲設供,唯願世尊與諸大眾垂愍屈顧。」
I wish to make an offering, but I only hope that the World Honored One and everyone in the public will pay close attention to me. "
爾時,世尊默然許可。
At that time, the World-Honored One silently agreed.
諸清信士見佛默然,即從座起,遶佛三匝,作禮而歸。
Seeing that the Buddha was silent, all the believers in the Qing Dynasty immediately got up from their seats, walked around the Buddha three times, paid homage and returned.
尋為如來起大堂舍,平治處所,掃灑燒香,嚴敷寶座。
I set up a large hall for the Tathagata, tidy up the place, sweep and burn incense, and strictly apply the throne.
供設既辦,往白世尊:
Once the offerings have been made, go to the Lord and say:
「所設已具,唯聖知時。」
The plan is already there, only the Holy Spirit knows the time.
於是,世尊即從座起,著衣持鉢,與大眾俱詣彼講堂,澡手洗足,處中而坐。
Then the World-Honored One rose from his seat, put on his robes and held his alms bowl, and went to the lecture hall with everyone else, bathed his hands and feet, and sat in the middle.
時,諸比丘在左面坐,諸清信士在右面坐。
At that time, the bhikkhus sat on the left side and the Buddhist believers sat on the right side.
爾時,世尊告諸清信士曰:
At that time, the World-Honored One told all the believers:
「凡人犯戒,有五衰耗。
"Everyone who violates the precepts will suffer five consequences.
何謂為五?
What is five?
一者求財,所願不遂。
One person seeks wealth, but his wish does not come true.
二者設有所得,日當衰耗。
Both of them have income, which will be depleted every day.
三者在所至處,眾所不敬。
The three of them are disrespected by everyone wherever they go.
四者醜名惡聲,流聞天下。
The four have a bad reputation and are known all over the world.
五者身壞命終,當入地獄。」
The fifth one will die when his body breaks down and he will go to hell. "
又告諸清信士:
He also told all the believers in the Qing Dynasty:
「凡人持戒,有五功德。
"Everyone who keeps the precepts has five merits.
何謂為五?
What is five?
一者諸有所求,輙得如願。
On the one hand, if everyone wishes for something, they will get it.
二者所有財產,增益無損。
All the property of the two will be gained without loss.
三者所往之處,眾人敬愛。
Wherever the three go, everyone respects and loves them.
四者好名善譽,周聞天下。
The fourth one has a good reputation and is known all over the world.
五者身壞命終,必生天上。」
The fifth one will be reborn in heaven when his body breaks down and his life is over. "
時,夜已半,告諸信士,宜各還歸。
At that time, it was already midnight, so I told all the believers that they should all return home.
諸清信士即承佛教,遶佛三匝,禮足而歸。
All the believers in the Qing Dynasty immediately accepted Buddhism, walked around the Buddha three times, paid their due respects and returned home.
爾時,世尊於後夜明相出時,至閑靜處,天眼清徹,見諸大天神各封宅地,中神、下神亦封宅地。
At that time, when the light of night came out, the World-Honored One went to a quiet place. His heavenly eyes were clear and clear, and he saw that each of the great gods had sealed their residences, and the middle gods and the lower gods had also sealed their residences.
是時,世尊即還講堂,就座而坐,世尊知時故問阿難:
At that time, the World-Honored One returned to the lecture hall and took his seat. The World-Honored One knew the time, so he asked Ananda:
「誰造此巴陵弗城?」
Who built this city of Balingfu?
阿難白佛:
Ananda said to the Buddha:
「此是禹舍大臣所造,以防禦跋祇。」
This was built by Minister Yu She to defend Bazhi.
佛告阿難:
The Buddha told Ananda:
「造此城者,正得天意,吾於後夜明相出時,至閑靜處,以天眼見諸大神天各封宅地,中、下諸神亦封宅地。
"The people who built this city were getting the will of God. When the light came out at night, I went to a quiet place and saw with my celestial eyes that the great gods in the sky had sealed their residences, and that the gods in the middle and lower parts had also sealed their residences.
阿難!當知諸大神天所封宅地,有人居者,安樂熾盛。
Ananda! You should know that if there are people living in the residences sealed by the gods and gods, peace and happiness will flourish.
中神所封,中人所居;
Sealed by the gods in the middle, people in the middle live in it;
下神所封,下人所居。
It is sealed by the gods and is the residence of the people.
功德多少,各隨所止。
No matter how much merit you have, it all depends on where you are.
阿難!此處賢人所居,商賈所集,國法真實,無有欺罔,此城最勝,諸方所推,不可破壞。
Ananda! This is where wise people live and merchants gather. The laws of the country are true and there is no deceit. This city is the most victorious. It is recommended by all parties and cannot be destroyed.
此城久後若欲壞時,必以三事:
If this city wants to be destroyed in the long run, it will do three things:
一者大水,二者大火,三者中人與外人謀,乃壞此城。」
One is a flood, the other is a fire, and the third is a conspiracy between insiders and outsiders, which will destroy the city. "
時,巴陵弗諸清信士通夜供辦,時到白佛:
At that time, all the believers of the Qing Dynasty in Balingfu stayed up all night to make offerings to the Buddha.
「食具已辦,唯聖知時。」
The tableware has been arranged, only the Holy Spirit knows the time.
時,清信士即便施設,手自斟酌,食訖行水,別取小牀敷在佛前坐。
At that time, the believers of the Qing Dynasty even make the facilities, use their own hands to consider, and walk on the water after eating.
爾時,世尊即示之曰:
At that time, the World-Honored One revealed it and said:
「今汝此處賢智所居,多持戒者,淨修梵行,善神歡喜。」
Now you are here, where the virtuous and wise dwell, and those who uphold the precepts and practice the holy life will be pleased by the good gods.
即為呪願:
That is the wish:
「可敬知敬,可事知事,博施兼愛,有慈愍心,諸天所稱,常與善俱,不與惡會。」
Respectable and knowledgeable, able to know things well, generous in giving and loving, having a heart of compassion and compassion, what the heavens call him, he always associates with good and never associates with evil.
爾時,世尊為說法已,即從座起,大眾圍遶,侍送而還。
At that time, the World Honored One had finished speaking the Dharma. He stood up from his seat, surrounded by a large crowd of people, and escorted him back.
大臣禹舍從佛後行,時,作是念:
The minister Yushe was walking behind the Buddha. As he was walking, he thought as follows:
「今沙門瞿曇出此城門,即名此門為瞿曇門。
"Now that the monk Qu Tan comes out of this city gate, he calls this gate Qu Tan Gate.
又觀如來所渡河處,即名此處為瞿曇河。」
Also look at the place where the Tathagata crossed the river, and named it the Qutan River. "
爾時,世尊出巴陵弗城,至于水邊,時,水岸上人民眾多,中有乘船渡者,或有乘筏,或有乘桴而渡河者。
At that time, the World Honored One went out of the city of Balingfu and went to the waterside. At that time, there were many people on the waterfront, some of whom were crossing the river by boat, some on rafts, and some on rafts.
爾時,世尊與諸大眾,譬如力士屈伸臂頃,忽至彼岸。
At that time, the World Honored One and the crowd, like a strong man, stretched out his arms and suddenly reached the other shore.
世尊觀此義已,即說頌曰:
After the World-Honored One contemplated this meaning, he chanted:
「佛為海船師,  法橋渡河津;
"The Buddha is a sea captain, crossing the river with a Dharma bridge;
大乘道之輿,  一切渡天人。
The teachings of the Mahayana Way are for all those who cross the heavens.
亦為自解結,  渡岸得昇仙;
It is also a way to untie one's knots and cross the shore to attain immortality;
都使諸弟子,  縛解得涅槃。」
All the disciples are freed from bondage and achieve nirvana. "
爾時,世尊從跋祇遊行至拘利村,在一林下告諸比丘:
At that time, the World-Honored One marched from Vajja to the village of Kolli and told the bhikkhus under a forest:
「有四深法:
"There are four deep dharma:
一曰聖戒,二曰聖定,三曰聖慧,四曰聖解脫。
The first is called holy precepts, the second is called holy concentration, the third is called holy wisdom, and the fourth is called holy liberation.
此法微妙,難可解知,我及汝等,不曉了故,久在生死,流轉無窮。」
This method is so subtle that it is difficult to understand. I and you all do not understand it, and it has been in life and death for a long time, and has circulated endlessly. "
爾時,世尊觀此義已,即說頌曰:
At that time, the World-Honored One contemplated this meaning and immediately said:
「戒、定、慧解上,  唯佛能分別;
"Only the Buddha can distinguish between precepts, concentration, and wisdom.
離苦而化彼,  令斷生死習。」
Get rid of suffering and transform it, so that the habits of birth and death can be ended. "
爾時,世尊於拘利村隨宜住已、告阿難俱詣那陀村。
At that time, the World-Honored One was staying at the village of Kolli and asked Ananda to go to the village of Nadora.
阿難受教,即著衣持鉢,與大眾俱侍從世尊,路由跋祇,到那陀村,止揵椎處。
After receiving the instruction, Ananda put on his robes and held his alms bowl, and together with everyone else, he followed the Blessed One and went to Natuo Village on the road to the place where the vertebrae stopped.
爾時,阿難在閑靜處,默自思惟:
At that time, Ananda was in a quiet place, thinking to himself:
「此那陀村十二居士:
"This is the twelve lay people of Natuo Village:
一名伽伽羅,二名伽陵伽,三名毘伽陀,四名伽利輸,五名遮樓,六名婆耶樓,七名婆頭樓,八名藪婆頭樓,九名陀梨舍㝹,十名藪達利舍㝹,十一名耶輸,十二名耶輸多樓。
One is Gagara, the other is Galinga, the third is Vigatha, the fourth is Galisu, the fifth is Zhelu, the sixth is Boyalu, the seventh is Potoulou, the eight is Subhatoulou, and the nine is Tuo Lishe 㝹, ten sudalishe 㝹, eleven yashu, twelfth yashu multi-story.
此諸人等,今者命終,為生何處?
Now that all of these people have died, where will they live?
復有五十人命終,又復有五百人命終,斯生何處?」
Fifty people die again, and five hundred people die again. Where will they live? "
作是念已,從靜處起至世尊所,頭面禮足,在一面坐,白佛言:
Having thought this, I went from a quiet place to where the World Honored One was. With my head, face and feet bowed, I sat on one side and said to the Buddha:
「世尊!我向靜處,默自思惟:
"World Honored One, I go to a quiet place and think to myself:
『此那陀村十二居士伽伽羅等命終,復有五十人命終,又有五百人命終,斯生何處?』
"Twelve lay people like Jia Jia Luo in Na Tuo Village died, another fifty people died, and another five hundred people died. Where were they born?" 』
唯願解說。」
Just want to explain. "
佛告阿難:
The Buddha told Ananda:
「伽伽羅等十二人,斷五下分結,命終生天,於彼即般涅槃,不復還此。
"Kagara and the twelve others, after breaking the five lower knots, are destined to live in heaven for the rest of their lives. They will reach parinirvana there and will never return to this place.
五十人命終者,斷除三結,婬、怒、癡薄,得斯陀含,還來此世,盡於苦本。
Fifty people die, and the three knots of lust, anger, and ignorance are cut off, and they are able to achieve the goal of stagnation. They return to this world and end up suffering.
五百人命終者,斷除三結,得須陀洹,不墮惡趣,必定成道,往來七生,盡於苦際。
When five hundred people die, the three knots will be cut off, and they will achieve Sotapanna. They will not fall into the lower realms, and will definitely achieve enlightenment. They will go back and forth for seven lives and end in suffering.
阿難!夫生有死,自世之常,此何足恠?
Ananda! Life and death are things that are normal in this world. How can this be enough?
若一一人死,來問我者,非擾亂耶?」
If one of them dies, whoever comes to ask me is not causing trouble? "
阿難答曰:
Ananda replied:
「信爾,世尊!實是擾亂。」
Believe me, World Honored One! It is really disturbing.
佛告阿難:
The Buddha told Ananda:
「今當為汝說於法鏡,使聖弟子知所生處。
"Now I will explain it to you in the Dharma Mirror, so that the holy disciples will know where they are born.
三惡道盡,得須陀洹,不過七生,必盡苦際,亦能為他說如是事。
After the three evil paths have been exhausted, one can reach Sotapanna, but within seven lifetimes, he will suffer all the time. I can also say this to him.
阿難!法鏡者,謂聖弟子得不壞信,歡喜信佛、如來、無所著、等正覺,十號具足。
Ananda! The Dharma Mirror means that the noble disciples will have incorruptible faith, happily believe in the Buddha, Tathagata, non-attachment, and other enlightened beings, and possess the tenth number.
歡喜信法:
Happy faith:
真正微妙,自恣所說,無有時節,示涅槃道,智者所行。
It is truly subtle. It is said by oneself. There is no season. It shows the path to Nirvana and is practiced by wise men.
歡喜信僧,善共和同,所行質直,無有䛕諂,道果成就,上下和順,法身具足。
Be happy to believe in the Sangha, be kind and harmonious, be honest in what you do, have no flattery, achieve the path and fruits, be harmonious up and down, and have a complete Dharma body.
向須陀洹、得須陀洹,向斯陀含、得斯陀含,向阿那含、得阿那含,向阿羅漢、得阿羅漢,四雙八輩,是謂如來賢聖之眾,甚可恭敬,世之福田。
Go to Sotapanna, and get Sotapanna, go to Situagam, and get Situagam, go to Anagami, and get Anagami, go to Arahant, and get Arahant, four pairs and eight generations, these are called the sages of the Tathagata. Be respectful, the world's blessed field.
信賢聖戒:
Holy Ring of Faith:
清淨無穢,無有缺漏,明哲所行,獲三昧定。
It is pure and free of filth, has no flaws, and is guided by wisdom and wisdom, and attains samadhi.
阿難!是為法鏡,使聖弟子知所生處,三惡道盡,得須陀洹,不過七生,必盡苦際,亦能為他說如是事。」
Ananda! This is a Dharma mirror that enables the saintly disciples to know where they are born. After the three evil paths have been exhausted, they will achieve Sotapanna. In just seven lifetimes, they will end up in suffering. It can also tell them such things. "
爾時,世尊隨宜住已,告阿難俱詣毘舍離國。
At that time, the World-Honored One was already staying at Suiyi and told Ananda to go to the country of Vaisali.
即受教行,著衣持鉢,與大眾俱侍從世尊,路由跋祇,到毘舍離,坐一樹下。
After receiving the instruction, he put on his robes and held an alms bowl, and together with others, he followed the Blessed One. He went to Vaishali on the road and sat under a tree.
有一婬女,名菴婆婆梨,聞佛將諸弟子來至毘舍離,坐一樹下,即嚴駕寶車,欲往詣佛所禮拜供養。
There was a prostitute named An Po Poli. She heard that the Buddha had brought all his disciples to Vaishali. She sat under a tree, drove a precious chariot, and wanted to go to the Buddha to worship and make offerings.
未至之間,遙見世尊顏貌端正,諸根特異,相好備足,如星中月。
Before he arrived, he saw the World-Honored One in the distance with an upright appearance, unique faculties, and perfect appearance, like the moon among the stars.
見已歡喜,下車步進,漸至佛所,頭面禮足,却坐一面。
Seeing that he was overjoyed, he got off the car and walked towards the Buddha's place. He bowed his head, his face and his feet, but sat on one side.
爾時,世尊漸為說法,示教利喜。
At that time, the World-Honored One gradually began to preach the Dharma, teaching and benefiting.
聞佛所說,發歡喜心,即白佛言:
After hearing what the Buddha said, I felt joyful and said to the Buddha:
「從今日始,歸依三尊,唯願聽許於正法中為優婆夷,盡此形壽,不殺、不盜、不邪婬、不妄語、不飲酒。」
From today onwards, I take refuge in the three deities. I only wish to listen to my promise to be an Upasika in the true Dharma. I will live my entire life without killing, stealing, sexual misconduct, lying, or drinking alcohol.
又白佛言:
He also said to the Buddha:
「唯願世尊及諸弟子明受我請,即於今暮止宿我園。」
I only hope that the World Honored One and all his disciples will accept my invitation and stay in my garden this evening.
爾時,世尊默然受之。
At that time, the World-Honored One accepted it silently.
女見佛默然許可,即從座起,頭面禮足,遶佛而歸。
Seeing the Buddha's silent consent, the woman stood up from her seat, bowed her head, face and feet, walked around the Buddha and returned.
其去未久,佛告阿難:
Not long after he left, the Buddha told Ananda:
「當與汝等詣彼園觀。」
I will visit that garden with you.
對曰:
To say:
「唯然。」
Wei Ran.
佛即從座起,攝持衣鉢,與眾弟子千二百五十人俱詣彼園。
The Buddha immediately rose from his seat, took his robe and bowl, and went to the garden with his disciples, 1,250 people.
時,毘舍離諸隷車輩,聞佛在菴婆婆梨園中止住,即便嚴駕五色寶車,或乘青車青馬,衣、蓋、幢幡、官屬皆青,五色車馬,皆亦如是。
At that time, all the charioteers in Vaishali heard that the Buddha had stopped in the pear garden of the nunnery. Even if he was driving a five-colored treasure chariot, or riding a green chariot with green horses, his clothes, canopy, flags, and officials were all green, as were the five-colored chariots and horses. If so.
時,五百隷車服色盡同,欲往詣佛,菴婆婆梨辭佛還家,中路逢諸隷車。
At that time, five hundred Li chariots were all dressed in the same color. They wanted to go to the Buddha. They said goodbye to the Buddha and returned home. They met all the Li chariots on the middle road.
時,車行\xED\xA1\xA6\xED\xB3\xBA疾,與彼寶車共相鈎撥,損折幢蓋而不避道,隷車責曰:
At that time, the chariot was traveling suddenly, and it was hooked with the precious chariot. It damaged the roof and broke the roof without avoiding the road. The chariot official said:
「汝恃何勢,行不避道,衝撥我車,損折麾葢?」
Why did you rely on your strength to avoid avoiding the road? You rushed my car and damaged my horse?
報曰:
The report said:
「諸貴!我已請佛明日設食,歸家供辦,是以行速,無容相避。」
You nobles! I have asked the Buddha to prepare a meal tomorrow and return home to serve him. I am going as fast as I can and there will be no way to evade him.
諸隷車即語女曰:
Zhu Li Chai immediately said to the girl:
「且置汝請,當先與我,我當與汝百千兩金?」
As for your request, please give it to me first. I should give you a hundred thousand taels of gold?
女尋答曰:
The woman answered:
「先請已定,不得相與。」
I've decided to ask you first, and you won't be allowed to meet me.
時,諸隷車又語女曰:
At that time, all the officials and chariots spoke to the girl again:
「我更與汝十六倍百千兩金,必使我先?」
I will give you sixteen times a hundred thousand taels of gold. Will you let me go first?
女猶不肯:
The woman refused:
「我請已定,不可爾也。」
I've decided to please, I can't do it.
時,諸隷車又語女曰:
At that time, all the officials and chariots spoke to the girl again:
「我今與爾中分國財,可先與我?」
I am sharing the national wealth with you, can you give it to me first?
女又報曰:
The woman reported again:
「設使舉國財寶,我猶不取;
“If the whole country were given the treasure, I would not take it;
所以然者,佛住我園,先受我請,此事已了,終不相與。」
Therefore, if the Buddha lives in my garden and accepts my invitation first, then the matter is over and he will not be with me in the end. "
諸隷車等各振手歎咤:
All the officials and chariots raised their hands and sighed:
「今由斯女闕我初福。」
This girl is my first blessing.
即便前進徑詣彼園。
Even if you go forward, you will reach the other garden.
爾時,世尊遙見五百隷車,車馬數萬,填道而來,告諸比丘:
At that time, the World-Honored One saw five hundred chariots and tens of thousands of chariots and horses from a distance, filling the road and told the monks:
「汝等欲知忉利諸天遊戲園觀,威儀容飾,與此無異。
"You want to know how the game gardens of the Trayastry heavens are, and their majestic appearance and appearance are no different from this.
汝等比丘!當自攝心,具諸威儀。
You monks! You should take control of your mind and possess all the majesty and dignity.
云何比丘自攝其心?
How can a bhikkhu control his own mind?
於是比丘內身身觀,精勤不懈,憶念不忘,捨世貪憂;
Then the bhikkhu contemplates the inner body, diligently and untiringly, never forgets, and gives up the worldly greed and worries;
外身身觀,精勤不懈,憶念不忘,捨世貪憂;
Contemplate the external body, be diligent, never forget, and give up the greed and worries of the world;
內外身觀,精勤不懈,捨世貪憂。
Observe the inner and outer body, be diligent and unremitting, and give up the greed and worries of the world.
受、意、法觀,亦復如是。
Feelings, thoughts, and concepts of Dharma are also like this.
云何比丘具諸威儀?
How can a bhikkhu possess all the majesty and dignity?
於是比丘可行知行,可止知止,左右顧視,屈伸俯仰,攝持衣鉢,食飲湯藥,不失宜則,善設方便,除去蔭蓋,行住坐臥,覺寤語默,攝心不亂,是謂比丘具諸威儀。」
Then a bhikkhu can know what to do and what to stop, know how to stop, look left and right, bend and stretch, hold the robe and bowl, eat and drink decoctions and medicines according to the appropriate rules, make good conveniences, remove the shade, walk, stand, sit and lie down, feel silent and speak silently, and control the mind. Chaos means that a bhikkhu has all kinds of majesty. "
爾時,五百隷車往至菴婆婆梨園,欲到佛所,下車步進,頭面禮足,却坐一面。
At that time, a five-hundred-li chariot arrived at the pear garden of An Popo. He wanted to go to the Buddha's place. He got out of the car and walked forward. He bowed his head, his face and his feet, but he sat on one side.
如來在座,光相獨顯,蔽諸大眾,譬如秋月,又如天地清明,淨無塵翳,日在虛空,光明獨照。
When the Tathagata is seated, the light appears alone and covers everyone, just like the autumn moon. It is also like the sky and the earth being clear and clear, without dust and shadows. The sun shines alone in the sky.
爾時,五百隷車圍遶侍坐,佛於眾中,光相獨明。
At that time, five hundred official chariots were seated around him, and the Buddha was among the crowd, his light shining alone.
是時,坐中有一梵志名曰并\xED\xA1\xA5\xED\xBE\x9A,即從座起,偏袒右臂,右膝著地,叉手向佛,以偈讚曰:
At that time, there was a Brahma who was sitting in the seat, named Bingxi. He stood up from his seat, exposed his right arm, put his right knee on the ground, crossed his hands towards the Buddha, and praised the Buddha with a verse:
「摩竭鴦伽王,  為快得善利,
"King Mojiyangjia, in order to gain good benefits quickly,
身被寶珠鎧,  世尊出其土。
His body was armored with gems, and the Blessed One came out of the earth.
威德動三千,  名顯如雪山,
His mighty virtue moves three thousand people, and his reputation is like a snow-capped mountain.
如蓮花開敷,  香氣甚微妙。
Like a lotus flower in bloom, the fragrance is very subtle.
今覩佛光明,  如日之初出,
Today the Buddha's light is as bright as the sun's first appearance,
如月遊虛空,  無有諸雲翳。
Like the moon traveling in the sky, there are no clouds.
世尊亦如是,  光照於世間,
The same is true for the World Honored One, shining light on the world,
觀如來智慧,  猶闇覩錠鐐,
Looking at the wisdom of the Tathagata, it is like a dark shackle.
施眾以明眼,  決了諸疑惑。」
Give everyone a clear eye and resolve all doubts. "
時,五百隷車聞此偈已,復告并\xED\xA1\xA5\xED\xBE\x9A:
At that time, five hundred Li chariots heard this verse and reported it again:
「汝可重說。」
You can say it again.
爾時,并\xED\xA1\xA5\xED\xBE\x9A即於佛前再三重說。
At that time, Heping said it again and again in front of the Buddha.
時,五百隷車聞重說偈已,各脫寶衣,以施并\xED\xA1\xA5\xED\xBE\x9A,并\xED\xA1\xA5\xED\xBE\x9A即以寶衣奉上如來,佛愍彼故,即為納受。
At that time, the five hundred chariots heard the verses being recited, and each took off his precious robes to give alms to the Tathagata, who then presented them with precious robes to the Tathagata. The Buddha accepted them because of his compassion.
爾時,世尊告毘舍離諸隷車曰:
At that time, the World-Honored One told the chariots in Vaisali:
「世有五寶甚為難得。
"It is extremely rare to have five treasures in this world.
何等為五?
What is five?
一者如來、至真出現於世,甚為難得。
It is extremely rare for a Tathagata to truly appear in the world.
二者如來正法能演說者,此人難得。
The two Tathagatas who can speak the true Dharma are rare.
三者如來演法能信解者,此人難得。
It is a rare person who can believe and understand the teachings performed by the three Tathagatas.
四者如來演法能成就者,此人難得。
It is rare for a person to be able to achieve success in performing the Dharma of the Four Tathagatas.
五者嶮危救厄知反復者,此人難得。
The fifth one is a rare person who knows how to save people from danger repeatedly.
是謂五寶為難得也。」
This means that the five treasures are rare. "
時,五百隷車聞佛示教利喜已,即白佛言:
At that time, five hundred people in a chariot were overjoyed to hear the Buddha's teachings, and they said to the Buddha:
「唯願世尊及諸弟子明受我請!」
I only hope that the World Honored One and all his disciples will accept my invitation!
佛告隷車:
The Buddha told Li Cha:
「卿已請我,我今便為得供養已,菴婆婆梨女先已請訖。」
You have invited me, and now I am going to support you. The nunnery's mother-in-law has already invited me.
時,五百隷車聞菴婆婆梨女已先請佛,各振手而言:
At that time, the five hundred Li chariots heard that the nunnery's mother-in-law and the pear girl had first invited the Buddha, and they all raised their hands and said:
「吾欲供養如來,而今此女已奪我先。」
I wanted to support the Tathagata, but now this woman has taken my place.
即從座起,頭面禮佛,遶佛三匝,各自還歸。
That is to say, he got up from his seat, bowed head and face to the Buddha, walked around the Buddha three times, and then returned to each other.
時,菴婆婆梨女即於其夜種種供辦,明日時到,世尊即與千二百五十比丘整衣持鉢,前後圍遶,詣彼請所,就座而坐。
At that time, the nunnery's Poli girl made various offerings during the night. When the time came tomorrow, the World Honored One and the twelve hundred and fifty bhikkhus, dressed in robes and holding alms bowls, surrounded him from front to back, went to the place where he invited them, and took their seats.
時,菴婆婆梨女即設上饌,供佛及僧。
At that time, the nunnery's Poli girl immediately prepared a meal for the Buddha and the monks.
食訖去鉢,并除机案。
After eating, remove the alms bowl and remove the machine case.
時,女手執金瓶,行澡水畢,前白佛言:
At that time, the woman held a golden vase in her hand. After taking a bath, she came to the Buddha and said:
「此毘耶離城所有園觀,我園最勝,今以此園貢上如來,哀愍我故,願垂納受。」
Of all the gardens in the city of Vayali, mine is the most beautiful. I am paying tribute to the Tathagata with this garden. I express my condolences to you. I hope you will accept it.
佛告女曰:
The Buddha told his daughter:
「汝可以此園施佛為首及招提僧。
"You can worship Buddha as the leader and recruit monks in this garden.
所以然者?
So?
如來所有園林、房舍、衣鉢六物,正使諸魔、釋、梵、大神力天,無有能堪受此供者。」
The Tathagata's gardens, houses, robes and bowls all have six objects, so that none of the demons, Buddhas, Brahmas, and gods of great power can be worthy of receiving this offering. "
時,女受教,即以此園施佛為首及招提僧。
At that time, the woman received the teaching and started to worship Buddha and recruit monks in this garden.
佛愍彼故,即為受之,而說偈言:
The Buddha felt pity for that person, so he accepted it and said a verse:
「起塔立精舍,  園果施清涼;
"Rise a tower and erect a monastery, and provide cooling with the fruits of the garden;
橋船以渡人,  曠野施水草。
Bridges and boats are used to ferry people, and water plants are planted in the wilderness.
及以堂閣施,  其福日夜增;
And if you give gifts in halls and pavilions, your blessings will increase day by day;
戒具清淨者,  彼必到善方。」
Those who have pure precepts will surely go to a good place. "
時,菴婆婆梨女取一小牀於佛前坐,佛漸為說法,示教利喜:
At that time, the nunnery's Poli girl took a small bed and sat in front of the Buddha. The Buddha gradually began to speak the Dharma and taught:
施論、戒論、生天之論,欲為大患,穢汙不淨,上漏為礙,出要為上。
Regarding the theory of giving, the theory of precepts, and the theory of birth, desire is a big trouble, impurity is impure, upper leakage is an obstacle, and the main point is the uppermost.
爾時,世尊知彼女意柔軟和悅,蔭蓋微薄,易可開化,如諸佛法,即為彼女說苦聖諦,苦集、苦滅、苦出要諦。
At that time, the World-Honored One knew that the girl's mind was soft and pleasant, and her shade was weak, so she could be enlightened easily, just like the Dharma of the Buddha. He then taught her the noble truth of suffering, the origin of suffering, the cessation of suffering, and the escape from suffering.
時,菴婆婆梨女信心清淨,譬如淨潔白氈易為受色,即於座上遠塵離垢,諸法法眼生,見法得法,決定正住,不墮惡道,成就無畏,而白佛言:
At that time, the mother-in-law of the nunnery has pure faith. For example, the pure white felt can easily be used as a sensory object. That is, she is far away from dust and dirt on her seat. All dharmas appear in her eyes. She sees the dharma and obtains the dharma. She decides to live upright and does not fall into the evil paths. She achieves fearlessness and whiteness. Buddha said:
「我今歸依佛,歸依法,歸依僧。」
I now take refuge in the Buddha, the Dharma, and the Sangha.
如是再三。
So again and again.
「唯願如來聽我於正法中為優婆夷!自今已後,盡壽不殺、不盜、不邪婬、不欺、不飲酒。」
I only hope that the Tathagata will listen to me and be an Upasika in the true Dharma! From now on, I will not kill, steal, engage in sexual misconduct, cheat, or drink alcohol until the end of my life.
時,彼女從佛受五戒已,捨本所習,穢垢消除,即從座起,禮佛而去。
At that time, the girl had received the five precepts from the Buddha, abandoned her original practice, and had eliminated her dirt and defilements. Then she stood up from her seat, bowed to the Buddha, and left.
爾時,世尊於毘舍離,隨宜住已,告阿難言:
At that time, the World-Honored One was staying in Vaishali and said to Ananda:
「汝等皆嚴,吾欲詣竹林叢。」
You are all strict, I want to reach the bamboo forest.
對曰:
To say:
「唯然。」
Wei Ran.
即嚴衣鉢,與大眾侍從世尊,路由跋祇,至彼竹林。
That is, in strict robes and bowls, he and others followed the Blessed One and walked along the route to the bamboo forest.
時,有婆羅門名毘沙陀耶,聞佛與諸大眾詣此竹林,默自思念:
At that time, a Brahmin named Vaishathaya heard that the Buddha and the assembly were visiting this bamboo grove and thought silently to themselves:
「此沙門瞿曇,名德流布,聞於四方,十號具足,於諸天、釋、梵、魔、若魔、天、沙門、婆羅門中,自身作證,為他說法,上中下言,皆悉真正,義味深奧,梵行具足。
"This recluse Qutan, whose fame and virtue spreads widely, is heard in all directions, has ten trumpets, is among the devas, Buddhists, Brahmans, demons, demons, gods, recluses, and Brahmans. He himself testifies and speaks the Dharma to others, speaking up to the middle and below. All are true, profound in meaning, and complete in the holy life.
如此真人,宜往瞻覩。」
Such a real person should go and see him. "
時,婆羅門出於竹叢,往詣世尊,問訊訖,一面坐,世尊漸為說法,示教利喜。
At that time, the Brahmin came out of the bamboo bush and went to see the Blessed One. After questioning him, he sat down while the Blessed One began to speak the Dharma, teachings and benefits.
婆羅門聞已歡喜,即請世尊及諸大眾明日舍食。
The Brahmin was delighted upon hearing this and asked the World Honored One and all the people to give up their food tomorrow.
時,佛默然受請。
At that time, the Buddha silently accepted the invitation.
婆羅門知已許可,即從座起,遶佛而歸。
Knowing that the permission had been given, the Brahmin stood up from his seat and walked around the Buddha to return.
即於其夜,供設飲食。
That is to say, on that night, food and drink are provided.
明日時到,唯聖知時。
When the time comes tomorrow, only the Holy Spirit knows the time.
爾時,世尊著衣持鉢,大眾圍遶往詣彼舍,就座而坐。
At that time, the World Honored One was wearing robes and holding an alms bowl, and the crowd gathered around him and went to the other house and sat down.
時,婆羅門設種種甘饌,供佛及僧。
At that time, the Brahmins prepared various sweet dishes for the Buddha and the Sangha.
食訖去鉢,行澡水畢,取一小牀於佛前坐。
After eating, he took his alms bowl and took a bath. He took a small bed and sat down in front of the Buddha.
爾時,世尊為婆羅門而作頌曰:
At that time, the World-Honored One sang a hymn in behalf of the Brahmins and said:
「若以飲食,  衣服臥具,
"If it is food, clothing, bedding,
施持戒人,  則獲大果。
If you give it to those who keep the precepts, you will get great results.
此為真伴,  終始相隨,
This is a true companion, always with you,
所至到處,  如影隨形。
Wherever he goes, he follows him like a shadow.
是故種善,  為後世粮,
Therefore, sowing good will provide food for future generations.
福為根基,  眾生以安。
Blessing is the foundation, and all living beings are safe.
福為天護,  行不危嶮,
Blessings are protected by heaven, and there will be no danger in walking.
生不遭難,  死則上天。」
If you live without suffering, if you die, you will go to heaven. "
爾時,世尊為婆羅門說微妙法,示教利喜已,從座而去。
At that time, the World-Honored One expounded the subtle Dharma to the Brahmin, taught him a lesson that was beneficial to him, and left his seat.
于時彼土穀貴飢饉,乞求難得,佛告阿難:
At that time, the land was rich and hungry, and begging for help was hard to come by. The Buddha said to Ananda:
「勅此國內現諸比丘盡集講堂。」
I order all the monks in this country to gather together in the lecture hall.
對曰:
To say:
「唯然。」
Wei Ran.
即承教旨,宣令遠近普集講堂。
That is to say, he inherited the teaching decree and issued an order to gather in lecture halls from far and near.
是時,國內大眾皆集,阿難白佛言:
At that time, everyone in the country gathered together, and Ananda said to the Buddha:
「大眾已集,唯聖知時。」
The crowd has gathered, only the Holy One knows the time.
爾時,世尊即從座起,詣於講堂,就座而坐,告諸比丘:
At that time, the World-Honored One rose from his seat, went to the lecture hall, sat down, and told the monks:
「此土飢饉,乞求難得,汝等宜各分部,隨所知識,詣毘舍離及越祇國,於彼安居,可以無乏。
"This land is starved and begging is hard to come by. You should divide your divisions and follow your knowledge to visit the countries of Visali and Yueji, so that you can live there peacefully without any shortage.
吾獨與阿難於此安居。
I alone and Ananda live here peacefully.
所以然者?
So?
恐有短乏。」
Afraid of shortage. "
是時,諸比丘受教即行,佛與阿難獨留。
At that time, all the monks started walking after receiving the instruction, leaving the Buddha and Ananda alone.
於後夏安居中,佛身疾生,舉體皆痛,佛自念言:
Later, during his stay in Anzhu, the Buddha developed a physical illness and his whole body ached. The Buddha thought to himself:
「我今疾生,舉身痛甚,而諸弟子悉皆不在,若取涅槃,則非我宜,今當精勤自力以留壽命。」
I am sick now, my whole body hurts a lot, and none of my disciples are here. If I want to achieve nirvana, it is not suitable for me. I should work hard on my own to preserve my life.
爾時,世尊於靜室出,坐清涼處。
At that time, the World-Honored One came out of the quiet room and sat in a cool place.
阿難見已,速疾往詣,而白佛言:
When Ananda saw him, he hurried to reach the goal and said to the Buddha:
「今觀尊顏,疾如有損。」
Looking at your face now, it looks like it has been damaged by illness.
阿難又言:
Ananda said again:
「世尊有疾,我心惶懼,憂結荒迷,不識方面,氣息未絕,猶少醒悟。
"The World Honored One is ill. I am frightened, confused and confused. I don't know the direction. My breath is still lingering, and I still rarely wake up.
默思:
Meditation:
『如來未即滅度,世眼未滅,大法未損,何故今者不有教令於眾弟子乎?』
"The Tathagata has not yet passed away, the eye of the world has not been extinguished, and the Dharma has not been damaged. Why don't you have any instructions to teach your disciples now?" 』
」
佛告阿難:
The Buddha told Ananda:
「眾僧於我有所須耶?
"Do the monks have anything to do with me?
若有自言:
If you say to yourself:
『我持眾僧,我攝眾僧。』
"I hold the monks, I take the monks. 』
斯人於眾應有教命,如來不言:
This person should have instructions for everyone, and the Tathagata did not say:
『我持於眾,我攝於眾。』
"I hold on to everyone, I capture everyone." 』
豈當於眾有教令乎?
Should there be a teaching order for everyone?
阿難!我所說法,內外已訖,終不自稱所見通達。
Ananda! What I have said about the Dharma has been exhausted both internally and externally, and I do not claim to have understood what I have seen.
吾已老矣,年且八十。
I am old, over eighty years old.
譬如故車,方便修治得有所至。
Just like an old car, it can be easily repaired and repaired.
吾身亦然,以方便力得少留壽,自力精進,忍此苦痛,不念一切想,入無想定,時,我身安隱,無有惱患。
The same is true for my body. I use expedient power to gain a short lifespan. I work hard on my own, endure this pain, do not think about all thoughts, and enter non-thought concentration. At that time, my body is safe and free of troubles.
是故,阿難!當自熾燃,熾燃於法,勿他熾燃;
That’s why, Ananda! Burn on your own, burn on the Dharma, don’t burn on others;
當自歸依,歸依於法,勿他歸依。
Take refuge yourself, take refuge in the Dharma, and don’t take refuge in others.
云何自熾燃,熾燃於法,勿他熾燃;
Why is it burning on its own, burning on the Dharma, and not others?
當自歸依,歸依於法,勿他歸依?
Should you take refuge yourself, take refuge in the Dharma, and not others?
阿難!比丘觀內身精勤無懈,憶念不忘,除世貪憂;
Ananda! A bhikkhu observes the inner body diligently, never forgets, and eliminates greed and worry about the world;
觀外身、觀內外身,精勤不懈,憶念不忘,除世貪憂。
Observe the outer body, the inner and outer body, be diligent and unremitting, never forget, and get rid of worldly greed and worries.
受、意、法觀,亦復如是。
Feelings, thoughts, and concepts of Dharma are also like this.
是謂,阿難!自熾燃,熾燃於法,勿他熾燃;
That’s right, Ananda! Burn by yourself, burn by the Dharma, don’t burn by others;
當自歸依,歸依於法,勿他歸依。」
Take refuge yourself, take refuge in the Dharma, and don’t take refuge in others. "
佛告阿難:
The Buddha told Ananda:
「吾滅度後,能有修行此法者,則為真我弟子第一學者。」
After I pass away, whoever can practice this method will be the first scholar among my true disciples.
佛告阿難:
The Buddha told Ananda:
「俱至遮婆羅塔。」
Together we will reach the Jabra Pagoda.
對曰:
To say:
「唯然。」
Wei Ran.
如來即起,著衣持鉢,詣一樹下,告阿難:
The Tathagata immediately got up, put on his robes and held an alms bowl, went to the foot of a tree, and said to Ananda:
「敷座,吾患背痛,欲於此止。」
Put it on, I have back pain and I want it to stop here.
對曰:
To say:
「唯然。」
Wei Ran.
尋即敷座。
Find a seat immediately.
如來坐已,阿難敷一小座於佛前坐。
After the Tathagata had sat down, Ananda made a small seat and sat in front of the Buddha.
佛告阿難:
The Buddha told Ananda:
「諸有修四神足,多修習行,常念不忘,在意所欲,可得不死一劫有餘。
"If you practice the Four Divine Feet, practice more, never forget, and care about what you want, you can achieve immortality with more than one calamity.
阿難!佛四神足已多修行,專念不忘,在意所欲,如來可止一劫有餘,為世除冥,多所饒益,天人獲安。」
Ananda! The four gods of the Buddha have practiced for a long time, and they have never forgotten their thoughts and focused on what they want. The Tathagata can stop more than one calamity, eliminate ghosts for the world, benefit a lot, and bring peace to heaven and humans. "
爾時,阿難默然不對,如是再三,又亦默然。
At that time, Ananda remained silent. It was not right. He did this again and again, but he remained silent again.
是時阿難為魔所蔽,曚曚不悟,佛三現相而不知請。
At that time, Ananda was obscured by the demon and did not realize it. The three Buddhas appeared without knowing how to invite him.
佛告阿難:
The Buddha told Ananda:
「宜知是時。」
It's better to know when it's time.
阿難承佛意旨,即從座起,禮佛而去。
Ananda accepted the Buddha's will, stood up from his seat, bowed to the Buddha, and left.
去佛不遠,在一樹下靜意思惟。
Not far from the Buddha, I meditated under a tree.
其間未久,時,魔波旬來白佛:
Not long after that, a demonic wave came and said to the Buddha:
「佛意無欲,可般涅槃,今正是時,宜速滅度。」
Buddha's mind has no desires and can attain nirvana. Now is the right time to attain nirvana quickly.
佛告波旬:
The Buddha told Bo Xun:
「且止!且止!我自知時。
"Stop! Stop! I know the time.
如來今者未取涅槃,須我諸比丘集,又能自調,勇捍無怯,到安隱處,逮得己利,為人導師,演布經教,顯於句義。
The Tathagata has not yet achieved Nirvana. It is necessary for us, the monks, to gather together and be able to regulate themselves, to defend bravely without fear, to go to a safe place, to seize their own interests, to be teachers of others, to preach the scriptures and to show the meaning of their sentences.
若有異論,能以正法而降伏之。
If there is any disagreement, we can overcome it with the righteous Dharma.
又以神變,自身作證。
He also uses divine transformation to testify himself.
如是弟子皆悉未集。
None of the disciples were gathered together.
又諸比丘尼、優婆塞、優婆夷,普皆如是,亦復未集。
Also, all the bhiksunis, upasakas, and upasikas were all like this, and they were not gathered together anymore.
今者要當廣於梵行,演布覺意,使諸天人普見神變。」
Today, one should spread his enlightenment widely in the Brahma lineage, so that all gods and humans can see divine changes. "
時,魔波旬復白佛言:
At that time, Mo Boxunfu spoke to the Buddha and said:
「佛昔於鬱鞞羅尼連禪水邊,阿遊波尼俱律樹下初成正覺,我時至世尊所,勸請如來可般涅槃:
"The Buddha once attained enlightenment for the first time by the waterside of Yutara Nilian Chan, under the Ayubonikulu tree. I then went to the presence of the World Honored One and asked the Tathagata to attain nirvana:
『今正是時,宜速滅度。』
"Now is the right time to die quickly." 』
爾時,如來即報我言:
At that time, the Tathagata reported to me:
『止!止!波旬!我自知時,如來今者未取涅槃,須我諸弟子集,乃至天人見神變化乃取滅度。』
"end! end! Bo Xun! I know for myself that the Tathagata has not yet attained Nirvana. It is necessary for my disciples to gather together, even gods and humans to see the transformation of gods, to attain annihilation. 』
佛今弟子已集,乃至天人見神變化,今正是時,何不滅度?」
The Buddha's disciples have gathered together, and even gods and humans have seen the transformation of gods. Now is the time, why not pass away? "
佛言:
Buddha said:
「止!止!波旬!佛自知時不久住也,是後三月,於本生處拘尸那竭娑羅園雙樹間,當取滅度。」
Stop! Stop! Bo Xun! The Buddha knew that he had not long lived there. It was three months later that he was in the place where he was born, between the two trees of the Nachisala Garden, where he was going to be saved.
時,魔即念:
At that moment, the devil thought:
「佛不虛言,今必滅度。」
Buddha is true to his words, now he will be saved.
歡喜踊躍,忽然不現。
He was so excited that he suddenly disappeared.
魔去未久,佛即於遮婆羅塔,定意三昧,捨命住壽。
Not long after the demon left, the Buddha settled in Samadhi at the Chaparra Pagoda and sacrificed his life to live as long as he lived.
當此之時,地大震動,舉國人民莫不驚怖,衣毛為竪,佛放大光,徹照無窮,幽冥之處,莫不蒙明,各得相見。
At this time, the earth shook violently, and the people in the country were all frightened. The hair on their clothes stood on end, and the Buddha's light shone brightly, shining endlessly. In the dark places, everyone was blinded, and everyone could see each other.
爾時,世尊以偈頌曰:
At that time, the World-Honored One chanted a verse:
「有無二行中,  吾今捨有為;
"Among the two things, I am willing to give up and do something;
內專三昧定,  如鳥出於卵。」
The internal concentration of samadhi is like a bird emerging from an egg. "
爾時,賢者阿難心驚毛竪,疾行詣佛,頭面禮足,却住一面,白佛言:
At that time, the sage Ananda was frightened and his hair stood on end. He walked quickly to the Buddha, bowed his head, face and feet, but stopped on one side and said to the Buddha:
「恠哉!世尊!地動乃爾,是何因緣?」
Alas! World Honored One! What is the cause of the earthquake?
佛告阿難:
The Buddha told Ananda:
「凡世地動,有八因緣。
"Earthquakes in the world have eight causes and conditions.
何等八?
How eight?
夫地在水上,水止於風,風止於空,空中大風有時自起,則大水擾,大水擾則普地動,是為一也。
The earth is on the water, the water is stilled by the wind, and the wind is stilled by the sky. Sometimes strong winds in the sky will arise, causing big water disturbances, and big water disturbances will cause the whole earth to move. This is one.
復次,阿難!有時得道比丘、比丘尼及大神尊天,觀水性多,觀地性少,欲自試力,則普地動,是為二也。
Again, Ananda! Sometimes monks, nuns, and great gods who have attained enlightenment observe the nature of water more than the nature of earth. If they want to test their own strength, the earth will move. This is two reasons.
復次,阿難!若始菩薩從兜率天降神母胎,專念不亂,地為大動,是為三也。
Again, Ananda! If the Bodhisattva descends from the Tusita Heaven to the mother's womb, and his thoughts are focused and undistracted, the earth will move greatly, this is the third reason.
復次,阿難!菩薩始出母胎,從右脇生,專念不亂,則普地動,是為四也。
Again, Ananda! When a Bodhisattva emerges from his mother's womb and is born from his right flank, if his mind is focused and undisturbed, then the whole earth will move. These are the four things.
復次,阿難!菩薩初成無上正覺,當於此時,地大震動,是為五也。
Again, Ananda! When the Bodhisattva first attains supreme enlightenment, at this moment, the earth will shake violently, which is the fifth occurrence.
復次,阿難!佛初成道,轉無上法輪,魔、若魔、天、沙門、婆羅門、諸天、世人所不能轉,則普地動,是為六也。
Again, Ananda! When the Buddha first attained enlightenment, he turned the supreme wheel of Dharma, which was unable to be turned by demons, demons, gods, ascetics, brahmanas, gods, and people in the world. The whole earth was shaken. This is the six reasons.
復次,阿難!佛教將畢,專念不亂,欲捨性命,則普地動,是為七也。
Again, Ananda! When Buddhism is about to be completed, if you concentrate on your thoughts without distraction, and if you want to sacrifice your life, the whole earth will move. These are the seven things.
復次,阿難!如來於無餘涅槃界般涅槃時,地大振動,是為八也。
Again, Ananda! When the Tathagata attains parinirvana in the realm of non-remaining nirvana, the earth vibrates greatly, which is eight reasons.
以是八因緣,令地大動。」
Due to these eight causes and conditions, the earth moved greatly. "
爾時,世尊即說偈言:
At that time, the World-Honored One spoke a verse:
「無上二足尊,  照世大沙門;
"The supreme two-legged deity, the great ascetic who illuminates the world;
阿難請天師,  地動何因緣?
Ananda asked the Heavenly Master, what was the reason for the earthquake?
如來演慈音,  聲如迦毘陵;
The Tathagata plays a kind voice, and the sound is like the Kapi Mausoleum;
我說汝等聽,  地動之所由。
I said, "Listen, why is the earth moving?"
地因水而止,  水因風而住;
The earth is stopped by water, and the water is kept by wind;
若虛空風起,  則地為大動。
If the wind rises in the void, the earth will move violently.
比丘比丘尼,  欲試神足力;
Bhikkhus and nuns want to test their spiritual strength;
山海百草木,  大地皆震動。
Mountains, seas, grass and trees, the earth shook.
釋梵諸尊天,  意欲動於地;
The gods of Buddha and Brahma wish to move on the earth;
山海諸鬼神,  大地為震動。
All the ghosts and gods in the mountains and seas shook the earth.
菩薩二足尊,  百福相已具;
The two-legged Bodhisattva possesses a hundred blessings;
始入母胎時,  地則為大動。
When he first enters the mother's womb, the earth is in great turmoil.
十月處母胎,  如龍臥茵蓐;
The mother's womb in ten months is like a dragon lying on the grass;
初從右脇生,  時地則大動。
At the beginning, he was born from the right side of the body, and at that time there was a big movement in the earth.
佛為童子時,  消滅使緣縛;
When the Buddha was a boy, he destroyed all the conditioned bonds;
成道勝無量,  地則為大動。
When enlightenment reaches immeasurable power, the earth will move greatly.
昇仙轉法輪,  於鹿野苑中;
The immortal turned the wheel of Dharma in Sarnath;
道力降伏魔,  則地大為動。
When the Tao power subdues the demon, the earth will move greatly.
天魔頻來請,  勸佛般泥洹;
Heavenly demons frequently come to invite you to persuade the Buddha to live in peace;
佛為捨性命,  地則為大動。
The Buddha sacrificed his life, and the earth moved greatly.
人尊大導師,  神仙盡後有;
People respect the great master, and there will be one after all the gods and immortals;
難動而取滅,  時地則大動。
If it is difficult to move, it will be destroyed, and the time and place will be greatly moved.
淨眼說諸緣,  地動八事動;
The pure eye explains all the conditions, the earth moves and eight things move;
有此亦有餘,  時地皆震動。」
There is more than this, and all the time and the earth are shaking. "
佛說長阿含經卷第二
The Buddha Speaks of the Long Agama Sutra Volume 2
#----------------------------------------------------------------------
#------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 1 冊 No.
#[Scripture Information] Taisho Newly Revised Tripitaka Volume 1 No.
1 長阿含經
1 Long Agama Sutra
#【版本記錄】發行日期:
#[Version Record] Release date:
2023-12,最後更新:
2023-12, last updated:
2023-10-03
2023-10-03
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會(CBETA)依「大正新脩大藏經」所編輯
#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taisho New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供,張文明大德提供,北美某大德提供,法雨道場提供新式標點
#[Original data] Provided by Great Master Xiao Zhenguo, provided by Great Master Zhang Wenming, provided by a great Master in North America, and new punctuation points provided by Fayu Dojo
#【其他事項】本資料庫可自由免費流通,詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
#------------------------------------------------ --------------------------
佛說長阿含經卷第三
The Buddha Speaks of the Long Agama Sutra Volume 3
後秦弘始年佛陀耶舍共竺佛念譯
Translation of Buddha Yashe Gongzhu Buddha's Recitation in the Hongshi Year of the Later Qin Dynasty
遊行經第二中
Parade No. 2 Middle School
佛告阿難:
The Buddha told Ananda:
「世有八眾。
"There are eight people in the world.
何謂八?
What is eight?
一曰剎利眾,二曰婆羅門眾,三曰居士眾,四曰沙門眾,五曰四天王眾,六曰忉利天眾,七曰魔眾,八曰梵天眾。
The first is the assembly of Ksriyas, the second is the assembly of Brahmanas, the third is the assembly of lay persons, the fourth is the assembly of ascetics, the fifth is the assembly of the four heavenly kings, the sixth is the assembly of the pious gods, the seventh is the assembly of demons, and the eighth is the assembly of Brahmins.
我自憶念:
I remember to myself:
『昔者,往來與剎利眾坐起言語,不可稱數,以精進定力,在所能現。
In the past, when I came and went to sit down with the Ksāriyas, I could not count the words I spoke. I could only show them with diligence and concentration.
彼有好色,我色勝彼;
He has lust, but my lust is better than that;
彼有妙聲,我聲勝彼;
He has a wonderful voice, but my voice is better than his voice;
彼辭我退,我不辭彼;
If he quits, I will quit, but I will not quit;
彼所能說,我亦能說;
What he can say, I can also say;
彼所不能,我亦能說。』
What he can't, I can also say. 』
阿難!我廣為說法,示教利喜已,即於彼沒,彼不知我是天、是人?
Ananda! I have preached the Dharma widely, taught and benefited, and then disappeared to him. Does he not know that I am a god or a human being?
如是至梵天眾,往返無數,廣為說法,而莫知我誰?」
Such people in the Brahma world have made numerous trips back and forth, preaching the Dharma widely, but they don’t know who I am? "
阿難白佛言:
Ananda said to the Buddha:
「甚奇!世尊!未曾有也,乃能成就如是。」
It's amazing, World Honored One! Never before has anyone been able to accomplish this.
佛言:
Buddha said:
「如是微妙希有之法,阿難!甚奇!甚特!未曾有也,唯有如來能成此法。」
Such a subtle and rare method, Ananda! It's so amazing! It's so special! It has never been done before. Only the Tathagata can achieve this method.
又告阿難:
He also told Ananda:
「如來能知受起、住、滅,想起、住、滅,觀起、住、滅,此乃如來甚奇甚特未曾有法,汝當受持。」
The Tathagata is able to know the arising, dwelling, and cessation of feeling, the remembrance, dwelling, and cessation, and the contemplation of the arising, dwelling, and cessation. This is the Tathagata's very strange and unprecedented method. You should accept it and uphold it.
爾時,世尊告阿難:
At that time, the World-Honored One told Ananda:
「俱詣香塔,在一樹下,敷座而坐。」
I went to the Xiang Pagoda and sat down under a tree.
佛告阿難:
The Buddha told Ananda:
「香塔左右現諸比丘,普勅令集講堂。」
Monks appeared on the left and right sides of the Incense Pagoda, issuing orders to gather in the lecture hall.
阿難受教,宣令普集。
Ananda was taught and ordered to gather together.
阿難白佛:
Ananda said to the Buddha:
「大眾已集,唯聖知時。」
The crowd has gathered, only the Holy One knows the time.
爾時,世尊即詣講堂,就座而坐,告諸比丘:
At that time, the World-Honored One went to the lecture hall, took a seat, and told the monks:
「汝等當知我以此法自身作證,成最正覺,謂:
"You should know that I have witnessed this Dharma myself and achieved the most perfect enlightenment, saying:
『四念處、四意斷、四神足、四禪、五根、五力、七覺意、賢聖八道。』
"The four foundations of mindfulness, the four mind-breaking powers, the four divine feet, the four jhanas, the five faculties, the five powers, the seven enlightened minds, and the Eight Paths of the Sage. 』
汝等宜當於此法中和同敬順,勿生諍訟,同一師受,同一水乳,於我法中宜勤受學,共相熾然,共相娛樂。
You should be harmonious, respectful and obedient in this Dharma, avoid any quarrels or lawsuits, learn from the same teacher, share the same water and milk, and study diligently in our Dharma, sharing the enthusiasm and entertainment of each other.
比丘當知我於此法自身作證,布現於彼,謂:
Bhikkhus, you should know that I bear witness to this Dharma itself and manifest it there, saying:
『《貫經》、《祇夜經》、《受記經》、《偈經》、《法句經》、《相應經》、《本緣經》、《天本經》、《廣經》、《未曾有經》、《證喻經》、《大教經》。』
"The Kuan Sutra", "Jiyak Sutra", "Shouji Sutra", "Gatha Sutra", "Dhammapada", "Corresponding Sutra", "Original Sutra", "Tian Ben Sutra", "Guang Sutra" , "There Has Never Been a Sutra", "Sutra of Demonstration", "Sutra of Great Teaching". 』
汝等當善受持,稱量分別,隨事修行。
You should accept and uphold it well, weigh it and distinguish it, and practice it according to the circumstances.
所以者何?
So what?
如來不久,是後三月當般泥洹。」
Not long after the Tathagata came, the next three months were like mud. "
諸比丘聞此語已,皆悉愕然,殞絕迷荒,自投於地,舉聲大呼曰:
When all the monks heard this, they were all astonished. They fell into confusion and threw themselves to the ground. They raised their voices and shouted:
「一何駛哉!佛取滅度。
"What a way! The Buddha attains annihilation.
一何痛哉!世間眼滅。
What a pain! The worldly eye disappears.
我等於此,已為長衰。」
I am equal to this and have become immortal. "
或有比丘悲泣躃踊,宛轉㘁咷,不能自勝,猶如斬蛇,宛轉迴遑,莫知所奉。
There may be a bhikkhu weeping and crying, whirling and squeaking, unable to overcome himself, just like killing a snake, whirling and fleeing, not knowing what he is offering.
佛告諸比丘曰:
The Buddha told the monks:
「汝等且止,勿懷憂悲。
"Stop, don't be sad.
天地人物,無生不終,欲使有為不變易者,無有是處。
There is no life or death among the people in heaven and earth, and there is no point in trying to keep things unchanged.
我亦先說恩愛無常,合會有離,身非己有,命不久存。」
Let me also start by saying that love is impermanent, unions and separations occur, the body is not one’s own, and life does not last long. "
爾時,世尊以偈頌曰:
At that time, the World-Honored One chanted a verse:
「我今自在,  到安隱處;
"Now I am at ease, in a safe place;
和合大眾,  為說此義。
To harmonize the masses, this is the meaning.
吾年老矣,  餘命無幾;
I am old and have little time left;
所作已辦,  今當捨壽。
What has been done is done, now it is time to give up your life.
念無放逸,  比丘戒具;
Thoughts are not allowed to wander, Bhikkhu's discipline is in place;
自攝定意,  守護其心。
Take care of yourself and guard your heart.
若於我法,  無放逸者;
If you follow my law, no one will let loose;
能滅苦本,  盡生老死。」
It can eliminate the root of suffering and eliminate birth, old age and death. "
又告比丘:
He also told the bhikkhu:
「吾今所以誡汝者何?
"What am I warning you now?
天魔波旬向來請我:
Demon Bo Xun always asks me:
『佛意無欲,可般泥洹,今正是時,宜速滅度。』
"Buddha's mind has no desires, but it can be like mud. Now is the time to die quickly." 』
我言:
I say:
『止!止!波旬!佛自知時,須我諸比丘集,乃至諸天普見神變。』
"end! end! Bo Xun! When the Buddha realizes himself, all the bhikkhus will gather together and even all the heavens will see a divine change. 』
波旬復言:
Bo Xun replied:
『佛昔於鬱鞞羅尼連禪河水邊,阿遊波尼俱律樹下初成佛道,我時白佛:
"The Buddha once attained Buddhahood for the first time by the Yuthara Nilian Chan River under the Ayubonikulu tree. I said to the Buddha:
佛意無欲,可般泥洹,今正是時,宜速滅度。
The Buddha's mind has no desires, but it can be like a muddy world. Now is the time to die quickly.
爾時,如來即報我言:
At that time, the Tathagata reported to me:
止!止!波旬!我自知時。
end! end! Bo Xun! When I know myself.
如來今者未取滅度,須我諸弟子集,乃至天人見神變化,乃取滅度。
The Tathagata has not attained the state of annihilation. It is necessary for my disciples to gather together, even gods and humans, to see the transformation of gods, and to attain the state of annihilation.
今者如來弟子已集,乃至天人見神變化,今正是時,宜可滅度。』
Now the disciples of the Tathagata have gathered together, and even gods and humans can see the transformation of gods. Now is the right time to be annihilated. 』
我言:
I say:
『止!止!波旬!佛自知時,不久住也,是後三月當般涅槃。』
"end! end! Bo Xun! When the Buddha came to know himself, he lived there for a short while and attained parinirvana three months later. 』
時,魔即念:
At that moment, the devil thought:
『佛不虛言,今必滅度。』
"The Buddha did not lie, he will be saved now." 』
歡喜踊躍,忽然不現。
He was so excited that he suddenly disappeared.
魔去未久,即於遮波羅塔,定意三昧,捨命住壽。
Not long after the demon left, he resolved on samadhi at the Chaphara Pagoda and sacrificed his life to live as long as he lived.
當此之時,地大震動,天人驚怖,衣毛為竪,佛放大光,徹照無窮,幽冥之處,莫不蒙明,各得相見。
At this time, the earth shook violently, the gods and humans were frightened, and the hair on their clothes stood on end. The Buddha magnified the light and illuminated it endlessly. In the dark places, everyone was covered with light, and everyone could see each other.
我時頌曰:
I chanted:
「『有無二行中,  吾今捨有為;
"'Among the two things, I am willing to give up and do something;
內專三昧定,  如鳥出於卵。』
The internal concentration of samadhi is like a bird emerging from an egg. 』
」
爾時,賢者阿難即從座起,偏袒右肩,右膝著地,長跪叉手白佛言:
At that moment, the sage Ananda stood up from his seat, raised his right shoulder, put his right knee on the ground, knelt down and crossed his hands and said to the Buddha:
「唯願世尊留住一劫,勿取滅度,慈愍眾生,饒益天人。」
I only hope that the World-Honored One will keep it for a kalpa, not to achieve annihilation, but to be compassionate to all living beings and benefit heavenly beings.
爾時,世尊默然不對,如是三請,佛告阿難:
At that time, the World-Honored One was silent and made three requests. The Buddha said to Ananda:
「汝信如來正覺道不?」
Do you believe in the Tathagata's enlightened path?
對曰:
To say:
「唯然!實信。」
Weiran! True faith.
佛言:
Buddha said:
「汝若信者,何故三來觸嬈我為?
"If you believe it, why did you come to touch me three times?
汝親從佛聞,親從佛受:
You heard it personally from the Buddha and received it personally from the Buddha:
諸有能修四神足,多修習行,常念不忘,在意所欲,可得不死一劫有餘。
Those who are able to cultivate the Four Divine Feet, practice more, never forget, and pay attention to what they want, can achieve immortality with more than one calamity.
佛四神足已多習行,專念不忘,在意所欲,可止不死一劫有餘,為世除冥,多所饒益,天人獲安。
The four gods of the Buddha have been practiced for a long time, and they are focused on what they want. They can avoid death for more than one calamity, eliminate ghosts for the world, benefit a lot, and bring peace to heaven and humans.
爾時,何不重請,使不滅度?
At that time, why not ask again for immortality?
再聞尚可,乃至三聞,猶不勸請留住一劫,一劫有餘,為世除冥,多所饒益,天人獲安。
It's okay to hear it again, or even three times, but I still don't advise you to keep it for one calamity. It will be more than one calamity, and it will eliminate the ghosts of the world, benefit a lot, and bring peace to heaven and man.
今汝方言,豈不愚耶?
Isn't it foolish of you to speak in a foreign language now?
吾三現相,汝三默然,汝於爾時,何不報我:
When my three appearances appeared and you were silent, why didn't you repay me at that time:
『如來可止一劫,一劫有餘,為世除冥,多所饒益。』
"The Tathagata can stop one calamity and more than one calamity, eliminate ghosts for the world, and benefit a lot." 』
且止!阿難!吾已捨性命,已棄已吐,欲使如來自違言者,無有是處。
Stop it! Ananda! I have laid down my life, thrown it away and vomited it out, and there is no point in trying to make it come true for those who disobey my words.
譬如豪貴長者,吐食於地,寧當復有肯還取食不?」
For example, if a noble and noble man vomits food on the ground, would he rather be willing to eat it again? "
對曰:
To say:
「不也。」
No.
「如來亦然,已捨已吐,豈當復自還食言乎?」
The same is true for the Tathagata. He has given up and vomited. How can he break his promise again?
佛告阿難俱詣菴婆羅村,即嚴衣鉢,與諸大眾侍從世尊,路由跋祇到菴婆羅村,在一山林。
The Buddha told Ananda to go to the village of Umpala, that is, in strict robes and bowls, and to follow the Blessed One with all the other people. They followed the path of Lu Baja to the village of Umpala, which was in a mountain forest.
爾時,世尊為諸大眾說戒、定、慧。
At that time, the World-Honored One preached morality, concentration, and wisdom to the assembly.
修戒獲定,得大果報;
Practice the precepts and gain concentration, and get great rewards;
修定獲智,得大果報;
Cultivate concentration and gain wisdom, and gain great rewards;
修智心淨,得等解脫,盡於三漏——欲漏、有漏、無明漏。
Cultivating wisdom and a pure mind will lead to liberation from the three outflows - the outflow of desire, the outflow of existence, and the outflow of ignorance.
已得解脫,生解脫智:
Having attained liberation, the wisdom of liberation arises:
生死已盡,梵行已立,所作已辦,不受後有。
Life and death are over, the holy life has been established, what has been done has been done, and there is no future.
爾時,世尊於菴婆羅村,隨宜住已。
At that time, the World Honored One was staying in the village of Anpala.
佛告阿難:
The Buddha told Ananda:
「汝等皆嚴!當詣瞻婆村、揵茶村、婆梨婆村及詣負彌城。」
You all are strict! You should go to Zhanpo Village, Jiaocha Village, Polipo Village and go to the city of Ningmi.
對曰:
To say:
「唯然!」即嚴衣鉢,與諸大眾侍從世尊,路由跋祇漸至他城,於負彌城北,止尸舍婆林。
"Wei Ran!" He and others in strict robes and bowls followed the Blessed One and walked gradually to other cities. In the north of the city of Ningmi, they stopped at the corpse reverence forest.
佛告諸比丘:
The Buddha told the monks:
「當與汝等說四大教法,諦聽!諦聽!善思念之。」
I will tell you the four great teachings. Listen carefully! Listen carefully! Remember them well.
諸比丘言:
The monks said:
「唯然!世尊!願樂欲聞。」
Wei Ran! World Honored One! I wish you could hear the joy.
「何謂為四?
"What does it mean to be four?
若有比丘作如是言:
If a bhikkhu says this:
『諸賢!我於彼村、彼城、彼國,躬從佛聞,躬受是教。』
"All sages!" In that village, that city, that country, I listened to the Buddha and received this teaching. 』
從其聞者,不應不信,亦不應毀,當於諸經推其虛實,依律、依法究其本末。
Those who hear it should not disbelieve it, nor should they discredit it. They should deduce its truth and falsehood from the scriptures, and investigate its root and cause according to laws and laws.
若其所言非經、非律、非法,當語彼言:
If what he says is not scripture, law, or illegal, then he should say:
『佛不說此,汝謬受耶!所以然者?
"The Buddha didn't say this, so you are wrong!" So?
我依諸經、依律、依法,汝先所言,與法相違。
I followed the sutras, the laws, and the law, but what you said first is contrary to the law.
賢士!汝莫受持,莫為人說,當捐捨之。』
Magi! Don't accept it, don't talk about it to others, but donate it. 』
若其所言依經、依律、依法者,當語彼言:
If what he says is based on scriptures, laws, or laws, then he should say:
『汝所言是真佛所說,所以然者?
What you said is what the true Buddha said, so why is it so?
我依諸經、依律、依法,汝先所言,與法相應。
I follow the sutras, the rules, and the law. What you said first is consistent with the law.
賢士!汝當受持,廣為人說,慎勿捐捨。』
Magi! You should uphold it and spread it to others, be careful not to donate anything. 』
此為第一大教法也。
This is the first great teaching.
「復次,比丘作如是言:
"Again, the bhikkhu said this:
『我於彼村、彼城、彼國,和合眾僧、多聞耆舊,親從其聞,親受是法、是律、是教。』
"In that village, in that city, in that country, I, along with the monks and monks, heard a lot about the elders. I personally followed what they heard and personally received this Dharma, this discipline, and this teaching. 』
從其聞者,不應不信,亦不應毀,當於諸經推其虛實,依法、依律究其本末,若其所言非經、非律、非法者,當語彼言:
Those who hear it should not disbelieve it, nor should they discredit it. They should deduce the truth and falsehood of the sutras, and investigate their origins according to the law and laws. If what they say is not in the sutras, laws, or laws, they should say that:
『佛不說此,汝於彼眾謬聽受耶!所以然者?
"The Buddha didn't say this, but you listened and accepted it because of the error of others!" So?
我依諸經、依律、依法,汝先所言,與法相違。
I followed the sutras, the laws, and the law, but what you said first is contrary to the law.
賢士!汝莫持此,莫為人說,當捐捨之。』
Magi! Don't hold on to this, don't tell others, but donate it. 』
若其所言依經、依律、依法者,當語彼言:
If what he says is based on scriptures, laws, or laws, then he should say:
『汝所言是真佛所說,所以者何?
What you are saying is what the true Buddha said, so why?
我依諸經、依律、依法,汝先所言,與法相應。
I follow the sutras, the rules, and the law. What you said first is consistent with the law.
賢士!汝當受持,廣為人說,慎勿捐捨。』
Magi! You should uphold it and spread it to others, be careful not to donate anything. 』
此為第二大教法也。
This is the second greatest teaching.
「復次,比丘作如是言:
"Again, the bhikkhu said this:
『我於彼村、彼城、彼國,眾多比丘持法、持律、持律儀者,親從其聞,親受是法、是律、是教。』
"In that village, in that city, in that country, there were many bhikkhus who upheld the Dharma, upheld the disciplines, and upheld the rituals. I personally listened to them, and personally received this Dharma, this discipline, and these teachings. 』
從其聞者,不應不信,亦不應毀,當於諸經推其虛實,依法、依律究其本末。
Those who hear it should not disbelieve it, nor should they discredit it. They should deduce its truth and falsehood from the sutras, and investigate its root and cause according to the law and laws.
若其所言非經、非律、非法者,當語彼言:
If what he says is not scripture, law, or illegal, then he should say:
『佛不說此,汝於眾多比丘謬聽受耶!所以然者?
"The Buddha didn't say this, but you, among the many monks, misheard and accepted it!" So?
我依諸經、依律、依法,汝先所言,與法相違。
I followed the sutras, the laws, and the law, but what you said first is contrary to the law.
賢士!汝莫受持,莫為人說,當捐捨之。』
Magi! Don't accept it, don't talk about it to others, but donate it. 』
若其所言依經、依律、依法者,當語彼言:
If what he says is based on scriptures, laws, or laws, then he should say:
『汝所言是真佛所說,所以然者?
What you said is what the true Buddha said, so why is it so?
我依諸經、依律、依法,汝先所言,與法相應。
I follow the sutras, the rules, and the law. What you said first is consistent with the law.
賢士!汝當受持,廣為人說,慎勿捐捨。』
Magi! You should uphold it and spread it to others, be careful not to donate anything. 』
是為第三大教法也。
This is the third great teaching.
「復次,比丘作如是言:
"Again, the bhikkhu said this:
『我於彼村、彼城、彼國,一比丘持法、持律、持律儀者,親從其聞,親受是法、是律、是教。』
"I was in that village, that city, that country, a bhikkhu who upheld the Dharma, upheld the disciplines, and upheld the rituals. I personally listened to him and personally received this Dharma, this discipline, and these teachings. 』
從其聞者,不應不信,亦不應毀,當於諸經推其虛實,依法、依律究其本末。
Those who hear it should not disbelieve it, nor should they discredit it. They should deduce its truth and falsehood from the sutras, and investigate its root and cause according to the law and laws.
若所言非經、非律、非法者,當語彼言:
If what you say is not scripture, law, or illegal, then you should say:
『佛不說此,汝於一比丘所謬聽受耶!所以然者?
"The Buddha didn't say this, but you heard and accepted what a bhikkhu said wrongly!" So?
我依諸經、依法、依律,汝先所言,與法相違。
I relied on the sutras, the law, and the laws, but what you said first was contrary to the law.
賢士!汝莫受持,莫為人說,當捐捨之。』
Magi! Don't accept it, don't talk about it to others, but donate it. 』
若其所言依經、依律、依法者,當語彼言:
If what he says is based on scriptures, laws, or laws, then he should say:
『汝所言是真佛所說,所以然者?
What you said is what the true Buddha said, so why is it so?
我依諸經、依律、依法,汝先所言,與法相應。
I follow the sutras, the rules, and the law. What you said first is consistent with the law.
賢士!當勤受持,廣為人說,慎勿捐捨。』
Magi! You should diligently uphold it, spread it to others, and be careful not to donate anything. 』
是為第四大教法也。」
This is the fourth great teaching. "
爾時,世尊於負彌城隨宜住已,告賢者阿難俱詣波婆城,對曰:
At that time, the World-Honored One was already staying at Suiyi in the city of Negimi. He told the sage Ananda that he had gone to the city of Popo and said to him:
「唯然!」即嚴衣鉢,與諸大眾侍從世尊,路由末羅至波婆城闍頭園中。
"Wei Ran!" He was in strict robes and bowl, and he and the other people followed the World Honored One and went from Luo Moluo to the Chatou Garden in the city of Po Po.
時,有工師子,名曰周那,聞佛從彼末羅來至此城,即自嚴服,至世尊所,頭面禮足,在一面坐。
At that time, there was a son of a master engineer named Zhou Na. When he heard that the Buddha had come to this city from Bimala, he immediately sternly robed himself and went to where the World Honored One was. With his head, face and feet bowed, he sat down on one side.
時,佛漸為周那說法正化,示教利喜,周那聞佛說法,信心歡喜,即請世尊明日舍食。
At that time, the Buddha gradually rectified the Dharma for Zhou Na, and his teachings were beneficial and joyful. Zhou Na heard the Buddha's Dharma and was confident and happy, so he asked the World Honored One to give up his food tomorrow.
時,佛默然受請。
At that time, the Buddha silently accepted the invitation.
周那知佛許可,即從座起,禮佛而歸。
With the Buddha's permission, Zhou Nazhi stood up from his seat, bowed to the Buddha and returned.
尋於其夜供設飯食,明日時到,唯聖知時。
Find and prepare food for him at night. When the time comes tomorrow, only the Holy Spirit knows the time.
爾時,世尊法服持鉢,大眾圍遶,往詣其舍,就座而坐。
At that time, the World Honored One held the alms bowl in Dharma attire and was surrounded by a large crowd. They went to visit his house and took a seat.
是時,周那尋設飲食,供佛及僧,別煮栴檀樹耳,世所奇珍,獨奉世尊。
At that time, Zhou Na prepared food and drink to offer to the Buddha and the monks. He also cooked sandalwood ears, which are rare treasures in the world, and offered them to the Blessed One alone.
佛告周那:
Buddha told Zhouna:
「勿以此耳與諸比丘。」
Do not use this ear to talk to monks.
周那受教,不敢輙與。
Zhou Na was taught and did not dare to respond.
時,彼眾中有一長老比丘,晚暮出家,於其座上以餘器取。
At that time, there was an elder monk among the group who became a monk in the evening. He took the remaining utensils from his seat.
爾時,周那見眾食訖,并除鉢器,行澡水畢,即於佛前以偈問曰:
At that time, Zhou Na saw that everyone had finished eating, had removed their alms bowls, and had taken a bath. He then went before the Buddha and asked a verse:
「敢問大聖智,  正覺二足尊,
"May I ask the great sage, the two-legged master of perfect enlightenment,
善御上調伏,  世有幾沙門?」
How many ascetics are there in this world who are good at controlling and subduing? "
爾時,世尊以偈答曰:
At that time, the World-Honored One replied with a verse:
「如汝所問者,  沙門凡有四;
"As you asked, there are four ascetics;
志趣各不同,  汝當識別之。
People have different aspirations and interests, so you should recognize them.
一行道殊勝,  二善說道義,
One line of Tao is extraordinary, two good ways of teaching are righteous.
三依道生活,  四為道作穢。
The third is to live according to the Tao, and the fourth is to act impurely for the Tao.
何謂道殊勝?
What is the supreme Tao?
善說於道義,
Good at talking about morality,
依道而生活,  有為道作穢?
If you live according to the Tao, do you do anything dirty for the sake of the Tao?
能度恩愛刺,  入涅槃無疑;
If you can overcome the thorn of love, you will undoubtedly enter Nirvana;
超越天人路,  說此道殊勝。
Beyond the path of heaven and man, I say this path is extraordinary.
善解第一義,  說道無垢穢;
The first meaning of good understanding is to say that there is no dirt;
慈仁決眾疑,  是為善說道。
Mercy resolves all doubts and speaks for good.
善敷演法句,  依道以自生;
Be good at reciting Dharma sentences, and live according to the Tao;
遙望無垢場,  名依道生活。
Looking at the untainted field from afar, living in accordance with the name.
內懷於姧邪,  外像如清白;
Internally harboring evil spirits, external appearance appears innocent;
虛誑無誠實,  此為道作穢。
Falsehood without sincerity is the filth of the Tao.
云何善惡俱?
How can there be both good and evil?
淨與不淨雜,
Pure and impure mixed,
相似現外好,  如銅為金塗。
The resemblance is good on the outside, like copper coated with gold.
俗人遂見此,  謂聖智弟子,
When lay people saw this, they called them disciples of sage wisdom.
餘者不盡爾,  勿捨清淨信。
If you don’t finish the rest, don’t give up your pure faith.
一人持大眾,  內濁而外清;
One person holds the masses, internally turbid and externally pure;
現閉姧邪迹,  而實懷放蕩。
Now there are traces of the evil deeds of closing the eyes, but in reality they are debauched.
勿視外容貌,  卒見便親敬;
Don't look at the appearance, you will be respectful when you see it;
現閉姧邪迹,  而實懷放蕩。」
Now there are traces of the evil deeds of closing the eyes, but in reality they are debauched. "
爾時,周那取一小座於佛前坐,佛漸為說法。
At that time, Zhou Na took a small seat and sat in front of the Buddha, and the Buddha gradually began to preach.
示教利喜已,大眾圍遶,侍從而還。
The teachings have been beneficial, the crowd has gathered around, and the attendants have returned.
中路止一樹下,告阿難言:
In the middle of the road, he stopped under a tree and said to Ananda:
「吾患背痛,汝可敷座。」
I have back pain, you can sit down.
對曰:
To say:
「唯然!」尋即敷座,世尊止息。
"Wei Ran!" Xun immediately took his seat and the World Honored One stopped.
時,阿難又敷一小座於佛前坐。
At that time, Ananda made a small seat and sat in front of the Buddha.
佛告阿難:
The Buddha told Ananda:
「向者周那無悔恨意耶?
"Does Xiang Zhezhou have no regrets?
設有此意,為由何生?」
If there is such a meaning, why does it come about? "
阿難白佛言:
Ananda said to the Buddha:
「周那設供,無有福利。
"There is no benefit in making offerings in Zhouna.
所以者何?
So what?
如來最後於其舍食便取涅槃。」
The Tathagata finally gave up food and attained Nirvana. "
佛告阿難:
The Buddha told Ananda:
「勿作是言!勿作是言!今者周那為獲大利,為得壽命,得色,得力,得善名譽,生多財寶,死得生天,所欲自然。
"Don't say that! Don't say that! Today, Zhou Na is here to gain great benefits, to gain longevity, sex, strength, a good reputation, to be born with many treasures, to be reborn in heaven after death, and to do whatever he wants naturally.
所以者何?
So what?
佛初成道能施食者,佛臨滅度能施食者,此二功德正等無異。
Those who were able to give food when the Buddha first attained enlightenment and those who were able to give food when the Buddha was passing away have equal merits and virtues.
汝今可往語彼周那:
Now you can go and say this to that week:
『我親從佛聞,親受佛教,周那設食,今獲大利,得大果報。』
"I have personally heard and received Buddhism from the Buddha. I have prepared food for you, and now I have gained great benefit and great retribution." 』
」
時,阿難承佛教旨,即詣彼所,告周那曰:
At that time, Ananda accepted the Buddhist edict and went to that place and told Zhou Na:
「我親從佛聞,親從佛受教,周那設食,今獲大利,得大果報。
"I personally heard from the Buddha and received the teachings from the Buddha. Zhou Na prepared food, and now I have gained great benefits and great rewards.
所以然者?
So?
佛初得道能飯食者,及臨滅度能飯食者,此二功德正等無異。」
There is no difference between the merits of a Buddha who can eat when he first attains enlightenment and a person who can eat when he is about to pass away. "
周那舍食已,  始聞如此言;
Zhou Na had given up eating when he first heard these words;
如來患甚篤,  壽行今將訖。
The Tathagata is in serious trouble, and his life span is now about to end.
雖食栴檀耳,  而患猶更增;
Even if you eat sandalwood ears, your symptoms will increase;
抱病而涉路,  漸向拘夷城。
Being sick, he wandered the road and gradually headed towards the city of Kuyi.
爾時,世尊即從座起,小復前行,詣一樹下,又告阿難:
At that time, the World-Honored One rose from his seat, walked forward, and went to the foot of a tree. He said to Ananda again:
「吾背痛甚,汝可敷座。」
My back hurts a lot. You can sit down.
對曰:
To say:
「唯然!」尋即敷座,如來止息。
"Wei Ran!" Xun immediately laid down his seat, and the Tathagata ceased to exist.
阿難禮佛足已,在一面坐。
Ananda had finished bowing to the Buddha and sat on one side.
時,有阿羅漢弟子,名曰福貴,於拘夷那竭城向波婆城,中路見佛在一樹下,容貌端正,諸根寂定,得上調意第一寂滅。
At that time, there was an Arahant disciple named Fugui who was walking from the city of Koyi Najie to the city of Popo. On the middle road, he saw the Buddha under a tree.
譬如大龍,亦如澄水,清淨無穢,見已歡喜,善心生焉。
For example, it is like a big dragon, or like clear water, pure and without dirt, it is happy to see it, and a kind heart arises.
即到佛所,頭面禮足,在一面坐,而白佛言:
When he arrived at the Buddha's place, he bowed with his head, face, and feet, sat on one side, and said to the Buddha:
「世尊!出家之人在清淨處,慕樂閑居,甚奇特也。
"World Honored One! It is very strange for a monk to live in a pure place and enjoy leisurely life.
有五百乘車經過其邊,而不聞見,我師一時在拘夷那竭城、波婆城,二城中間道側樹下,靜默而坐,時有五百乘車經過其邊,車聲轟轟覺而不聞。
Five hundred people in cars passed by it without hearing anything. Our teacher was sitting silently under a tree on the road between the two cities in Kuyi Najia City and Bopo City. At that time, five hundred people in cars passed by it. The sound of the car was heard but not heard.
是時,有人來問我師:
At that time, someone came to ask my teacher:
『向群車過,寧見不耶?』
"Would you rather see Xiangqun's car passing by?" 』
對曰:
To say:
『不見!』又問:
"not see! ’ asked again:
『聞耶?』
"Hear that?" 』
對曰:
To say:
『不聞!』又問:
"Don't smell it!" ’ asked again:
『汝在此耶?
Are you here?
在餘處耶?』
In the rest of the place? 』
答曰:
Answer:
『在此!』又問:
"here! ’ asked again:
『汝醒悟耶?』
"Are you awake?" 』
答曰:
Answer:
『醒悟!』又問:
"Wake up!" ’ asked again:
『汝為覺寐?』
"Are you sleepy?" 』
答曰:
Answer:
『不寐!』彼人默念:
"Sleepless!" ” The man thought silently:
『是希有也!出家之人專精乃爾,車聲轟轟覺而不聞。』
"It's rare!" Monks who specialize in Nair can feel the roar of cars but ignore them. 』
即語我師曰:
He said to my teacher:
『向有五百乘車從此道過,車聲振動,尚自不聞,豈他聞哉!』即為作禮,歡喜而去。」
There were five hundred carriages passing by. The sound of the carriages vibrated, but I didn't hear it. How could he hear it?" ” That is to say, he made a ceremony and left happily.
佛告福貴:
The Buddha told you to be blessed:
「我今問汝,隨意所答,群車振動覺而不聞,雷動天地覺而不聞,何者為難?」
I'm asking you now. I'll give you a casual answer. If you feel the vibration of a group of cars but don't hear it, or if you feel the thunder shaking the heaven and earth but don't hear it, what's so difficult about it?
福貴白佛言:
Fu Gui said to the Buddha:
「千萬車聲,豈等雷電?
"With the sound of thousands of cars, how can we wait for thunder and lightning?
不聞車聲未足為難,雷動天地覺而不聞,斯乃為難。」
It is not a difficulty not to hear the sound of the car, but it is a difficulty not to be aware of the thunder in the sky and the earth. "
佛告福貴:
The Buddha told you to be blessed:
「我於一時遊阿越村,在一草廬。
"I was visiting Ayue Village and stayed in a thatched cottage.
時有異雲暴起,雷電霹靂,殺四特牛、耕者兄弟二人,人眾大聚。
Suddenly, strange clouds suddenly appeared, thunder and lightning struck, killing four special cattle and two tiller brothers, and a large crowd gathered together.
時,我出草廬,彷徉經行,彼大眾中有一人來至我所,頭面禮足,隨我經行,我知而故問:
At that time, I was out of my thatched hut, wandering and meditating. A man from among the crowd came to my place. He bowed his head and his face, and followed me as I walked. I knew this, so I asked:
『彼大眾聚何所為耶?』
"What are these people gathering for?" 』
其人即問:
The person asked:
『佛向在何所?
Where is the Buddha's direction?
為覺寐耶?』
Why do you want to sleep? 』
答曰:
Answer:
『在此!時,不寐也。』
"here! At that time, I couldn’t sleep. 』
其人亦歎希聞得定如佛者也,雷電霹靂,聲聒天地,而獨寂定覺而不聞。
They also lamented that they wished they could attain samadhi like a Buddha. Thunder, lightning, and thunderbolts filled the heaven and earth, but they could only be silent and sedated without hearing it.
乃白佛言:
Nai Bai Buddha said:
『向有異雲暴起,雷電霹靂,殺四特牛、耕者兄弟二人,彼大眾聚,其正為此。』
"There suddenly appeared a strange cloud, thunder and lightning, killing four special cattle and two tiller brothers, and a large number of them gathered together. This is exactly what happened." 』
其人心悅即得法喜,禮佛而去。」
His heart was happy, he was delighted with the Dharma, he bowed to the Buddha and left. "
爾時,福貴被二黃疊,價直百千,即從座起,長跪叉手而白佛言:
At that time, the blessings and honors were folded with two yellows, the price of which was hundreds and thousands. He stood up from his seat, knelt down and crossed his hands and said to the Buddha:
「今以此疊奉上世尊,願垂納受。」
Now I offer this stack to the World Honored One, and I hope you will accept it.
佛告福貴:
The Buddha told you to be blessed:
「汝以一疊施我,一施阿難。」
You give one to me and one to Ananda.
爾時,福貴承佛教旨,一奉如來,一施阿難。
At that time, Fu Gui followed the teachings of Buddhism, and one of them worshiped the Tathagata and the other gave alms to Ananda.
佛愍彼故,即為納受。
The Buddha is sympathetic to him, that is, he accepts it.
時,福貴禮佛足已,於一面坐,佛漸為說法,示教利喜:
At that time, Fu Gui had finished paying homage to the Buddha and sat on one side. The Buddha gradually began to speak the Dharma and taught the following:
施論、戒論、生天之論,欲為大患、不淨、穢污,上漏為礙,出要為上。
Regarding the theory of giving, the theory of precepts, and the theory of rebirth in heaven, desire is a big trouble, impurity, and filth, and the upper leakage is an obstacle, and the outlet is the uppermost.
時,佛知福貴意,歡喜柔軟,無諸蓋、纏,易可開化,如諸佛常法,即為福貴說苦聖諦,苦集、苦滅、苦出要諦。
At that time, the Buddha knows the meaning of happiness and nobleness, and is happy and soft, without any obstruction or entanglement, and can be easily enlightened. Just like the Buddha's constant teaching, he expounds the noble truth of suffering, the origin of suffering, the cessation of suffering, and the escape from suffering.
時,福貴信心清淨,譬如淨潔白疊,易為受色,即於座上遠塵離垢,諸法法眼生,見法得法,決定正住,不墮惡道,成就無畏,而白佛言:
At that time, when the blessings, honors, and faith are pure, such as a pure white stack, easy to feel the color, that is, the dust is away from the dirt on the seat, the eyes of all Dharma are born, the Dharma is seen, the Dharma is obtained, the determination is to live upright, and does not fall into the evil paths, and achieves fearlessness, and white Buddha Word:
「我今歸依佛!歸依法!歸依僧!唯願如來聽我於正法中為優婆塞,自今已後,盡壽不殺、不盜、不婬、不欺、不飲酒,唯願世尊聽我於正法中為優婆塞。」
I now take refuge in the Buddha! I take refuge in the Dharma! I take refuge in the Sangha! I only hope that the Tathagata will listen to me and become an Upasaka in the true Dharma. From now on, I will not kill, steal, commit adultery, cheat, or drink alcohol to the end of my life. I only hope that the World Honored One will Listen to me as Upasaka in the Dharma.
又白佛言:
He also said to the Buddha:
「世尊!遊化若詣波婆城,唯願屈意過貧聚中。
"World Honored One! If you wander around the city of Popo, you are willing to surrender and live in poverty.
所以然者?
So?
欲盡家所有飲食、牀臥、衣服、湯藥,奉獻世尊,世尊受已,家內獲安。」
If you wish to use up all the food, drinks, beds, clothes, and decoctions in your home, offer them to the Blessed One. The Blessed One will accept them, and your family will be at peace. "
佛言:
Buddha said:
「汝所言善!」
What you say is good!
爾時,世尊為福貴說法,示教利喜已。
At that time, the World-Honored One preached the Dharma for the blessings and nobles, and gave instructions to benefit them.
即從座起,頭面禮足,歡喜而去。
He immediately stood up from his seat, bowed his head, looked down, and left happily.
其去未久,阿難尋以黃疊奉上如來,如來哀愍,即為受之,被於身上。
Not long after he left, Ananda offered a yellow fold to the Tathagata. The Tathagata felt sorry for him, so he accepted it and placed it on his body.
爾時,世尊顏貌從容,威光熾盛,諸根清淨,面色和悅。
At that time, the World-Honored One's appearance was calm, his majesty was blazing, his roots were pure, and his complexion was peaceful.
阿難見已,默自思念:
Seeing him, Ananda thought to himself silently:
「自我得侍二十五年,未曾見佛面色光澤,發明如今。」
I have been serving you for twenty-five years, and I have never seen the Buddha's complexion shine until now.
即從座起,右膝著地,叉手合掌,前白佛言:
That is, he got up from his seat, put his right knee on the ground, crossed his hands and put his palms together, and said to the Buddha in front of him:
「自我得侍二十五年,未曾見佛光色如今,不審何緣?
"I have been serving you for twenty-five years and have never seen the Buddha's light and color. Now, why don't you examine why?
願聞其意!」
I'd love to hear it! "
佛告阿難:
The Buddha told Ananda:
「有二因緣,如來光色有殊於常:
"There are two reasons why the Tathagata's light and color are different from the ordinary:
一者佛初得道,成無上正真覺時;
One is when the Buddha first attains enlightenment and achieves supreme and true enlightenment;
二者臨欲滅度,捨於性命般涅槃時。
The two are about to be annihilated and give up their lives at the time of parinirvana.
阿難!以此二緣,光色殊常。」
Ananda! Due to these two conditions, the light and color are extraordinary. "
爾時,世尊即說頌曰:
At that time, the World-Honored One began to eulogize:
「金色衣光悅,  細軟極鮮淨;
"The golden clothes are bright, soft and pure;
福貴奉世尊,  如雪白毫光。」
Blessings and honors are given to the World Honored One, like the light of white snowflakes. "
佛命阿難:
The Buddha ordered Ananda:
「吾渴欲飲,汝取水來。」
I am thirsty and want to drink. Please bring me some water.
阿難白言:
Ananda said in white:
「向有五百乘車於上流渡,水濁未清,可以洗足,不中飲也。」
There were five hundred people riding on the upper stream. The water was turbid and not clear. You can wash your feet, but you can't drink.
如是三勅:
Such are the three edicts:
「阿難!汝取水來。」
Ananda! Bring me some water.
阿難白言:
Ananda said in white:
「今拘孫河去此不遠,清冷可飲,亦可澡浴。」
Now the Kusun River is not far from here. It is cool and you can drink it and bathe in it.
時,有鬼神居在雪山,篤信佛道,即以鉢盛八種淨水,奉上世尊。
At that time, there were ghosts and gods living in the snow-capped mountains. They believed deeply in Buddhism and filled a bowl with eight kinds of pure water and offered it to the World Honored One.
佛愍彼故,尋為受之,而說頌曰:
The Buddha felt pity for that person, so he accepted it and praised it, saying:
「佛以八種音,  勅阿難取水,
"The Buddha used eight kinds of sounds to tell Ananda to fetch water.
吾渴今欲飲,  飲已詣拘尸;
I am thirsty and want to drink now, but I have already reached the dead body after drinking;
柔軟和雅音,  所言悅眾心。
The sound is soft and elegant, and the words please everyone's heart.
給侍佛左右,  尋白於世尊:
To serve the Buddha on his left and right, I would like to ask the World Honored One:
向有五百車,  截流渡彼岸,
There are five hundred cars heading towards them, intercepting the stream and crossing to the other side.
渾濁於此水,  飲恐不便身;
If this water is turbid, it may be inconvenient to drink it;
拘留河不遠,  水美甚清冷;
The Juju River is not far away, the water is beautiful and cold;
往彼可取飲,  亦可澡浴身。
You can get a drink there and take a bath there.
雪山有鬼神,  奉上如來水;
There are ghosts and gods in the snow-capped mountains, offering Tathagata water;
飲已威勢強,  眾中師子步。
The power of drinking is already strong, and the masters in the crowd are at their wits' end.
其水神龍居,  清澄無濁穢;
Its water, where the divine dragon resides, is clear and free from turbidity;
聖顏如雪山,  安詳度拘孫。」
The holy face is like a snow-capped mountain, calm and peaceful. "
爾時,世尊即詣拘孫河,飲已澡浴,與眾而去。
At that time, the World-Honored One went to the Kusun River, drank and bathed, and then left with the others.
中路止息在一樹下,告周那曰:
He stopped in the middle of the road under a tree and told Zhou Na:
「汝取僧伽梨四牒而敷,吾患背痛,欲暫止息。」
You take the four pills of Sanghali and apply them. I am suffering from back pain and want to stop it temporarily.
周那受教,敷置已訖,佛坐其上。
After Zhou Na received the instruction, the arrangement was completed and the Buddha sat on it.
周那禮已,於一面坐,而白佛言:
Zhou Na had finished his rituals and sat on one side and said to the Buddha:
「我欲般涅槃!我欲般涅槃!」
I wish for nirvana! I wish for nirvana!
佛告之曰:
The Buddha told him:
「宜知是時。」
It's better to know when it's time.
於是,周那即於佛前便般涅槃,佛時頌曰:
Then Zhou Na attained parinirvana in front of the Buddha, and the Buddha chanted:
「佛趣拘孫河,  清涼無濁穢,
"Buddha's pleasure is the Kusun River, which is cool and free of turbidity.
人中尊入水,  澡浴度彼岸。
A man of honor enters the water and takes a bath to reach the other shore.
大眾之原首,  教勅於周那:
The original leader of the assembly taught Zhou Na:
吾今身疲極,  汝速敷臥具;
I am very tired now, please quickly put on the bed;
周那尋受教,  四牒衣而敷;
Zhou Naxun was taught and put on his clothes.
如來既止息,  周那於前坐。
After the Tathagata had ceased to exist, Zhouna sat in front of him.
即白於世尊:
That is, white to the World Honored One:
我欲取滅度,
I want to achieve annihilation,
無愛無憎處,  今當到彼方。
Where there is no love and no hatred, now we have to go there.
無量功德海,  最勝告彼曰:
In the sea of immeasurable merit and virtue, the most victorious person told him:
汝所作已辦,  今宜知是時。
What you have done has been done, now it is time to know the time.
見佛已聽許,  周那倍精勤;
Seeing that the Buddha had listened to the promise, Zhou Na was twice as diligent;
滅行無有餘,  如燈盡火滅。」
There is nothing left when the action is extinguished, just like a lamp being extinguished and a fire being extinguished. "
時,阿難即從座起,前白佛言:
At that time, Ananda stood up from his seat, went to the Buddha and said:
「佛滅度後,葬法云何?」
What will be the burial method after the Buddha passes away?
佛告阿難:
The Buddha told Ananda:
「汝且默然,思汝所業,諸清信士自樂為之。」
You should be silent and think about your deeds. All the pure believers will enjoy themselves.
時,阿難復重三啟:
At that time, Ananda said again and again:
「佛滅度後,葬法云何?」
What will be the burial method after the Buddha passes away?
佛言:
Buddha said:
「欲知葬法者,當如轉輪聖王。」
Those who wish to know the burial method should be like the Holy King of the Wheel.
阿難又白:
Ananda Bai:
「轉輪聖王葬法云何?」
What is the burial method for the Holy King of Wheel-turning?
佛告阿難:
The Buddha told Ananda:
「聖王葬法,先以香湯洗浴其體,以新劫貝周遍纏身,以五百張疊次如纏之。
"The Holy King's burial method is to first bathe his body with fragrant soup, wrap it with new calamity shells all around, and wrap them with five hundred sheets one after another.
內身金棺灌以麻油畢,舉金棺置於第二大鐵槨中,栴檀香槨次重於外,積眾名香,厚衣其上而闍維之。
The inner body of the golden coffin was filled with sesame oil, and the golden coffin was placed in the second largest iron coffin. The sandalwood coffin was secondly heavier than the outer coffin, and many famous incense were accumulated on it. Thick clothes were placed on top of it, and the coffin was held in place.
訖收舍利,於四衢道起立塔廟,表剎懸繒,使國行人皆見法王塔,思慕正化,多所饒益。
After collecting the relics, a pagoda and temple were erected on the four thoroughfares, with hanging banners on the outside, so that all the people traveling in the country could see the Dharma King's pagoda and think about it, and it would benefit a lot.
阿難!汝欲葬我,先以香湯洗浴,用新劫貝周遍纏身,以五百張疊次如纏之。
Ananda! If you want to bury me, you should first bathe me in fragrant soup and wrap myself with five hundred new calamity shells all over my body.
內身金棺灌以麻油畢,舉金棺置於第二大鐵槨中,旃檀香槨次重於外,積眾名香,厚衣其上而闍維之。
The inner body of the golden coffin was filled with sesame oil. The golden coffin was lifted up and placed in the second largest iron coffin. The sandalwood coffin was secondly heavier than the outer coffin, and many famous incense were accumulated on it. Thick clothes were placed on top of it, and the coffin was held in place.
訖收舍利,於四衢道起立塔廟,表剎懸繒,使諸行人皆見佛塔,思慕如來法王道化,生獲福利,死得上天。」
After collecting the relics, a pagoda and temple were erected on the four thoroughfares, with banners hanging outside the temple, so that all passers-by could see the pagoda and yearn for the enlightenment of the Tathagata Dharma King, who would gain welfare in life and reach heaven in death. "
於時,世尊重觀此義,而說頌曰:
At that time, the world respected this meaning and praised it:
「阿難從坐起,  長跪白世尊,
"Ananda stood up from his seat, knelt down and paid homage to the World Honored One.
如來滅度後,  當以何法葬?
After the Tathagata passes away, how should he be buried?
阿難汝且默,  思惟汝所行;
Ananda, please be silent and think about what you have done;
國內諸清信,  自當樂為之。
All honest people in the country should be happy to do so.
阿難三請已,  佛說轉輪葬,
Ananda has asked you three times. The Buddha said that he will be buried on the wheel.
欲葬如來身,  疊裹內棺槨;
If you want to bury the Tathagata's body, wrap the inner coffin in layers;
四衢起塔廟,  為利益眾生,
Towers and temples were erected on the four thoroughfares to benefit all sentient beings.
諸有禮敬者,  皆獲無量福。」
All those who are respectful will receive immeasurable blessings. "
佛告阿難:
The Buddha told Ananda:
「天下有四種人,應得起塔,香花繒蓋,伎樂供養。
"There are four kinds of people in the world. They should have towers built, covered with fragrant flowers and bamboo poles, and supported by music and music.
何等為四?
What is four?
一者如來應得起塔,二者辟支佛,三者聲聞人,四者轉輪王。
One is the Tathagata who should be able to rise up the stupa, the other is the Pratyekabuddha, the third is the Sravaka, and the fourth is the Wheel-turning King.
阿難!此四種人應得起塔,香華繒蓋,伎樂供養。」
Ananda! These four kinds of people should be able to erect a pagoda, have a canopy of incense and flowers, and be supported by music and music. "
爾時,世尊以偈頌曰:
At that time, the World-Honored One chanted a verse:
「佛應第一塔,  辟支佛聲聞,
"The first pagoda of the Buddha's presence, the voice-hearer of Pratyekabuddha,
及轉輪聖王,  典領四域主。
And the Holy King of Wheels, the lord of the four realms.
斯四應供養,  如來之所記,
These four kinds of offerings should be made, as the Tathagata has recorded,
佛、辟支、聲聞,  及轉輪王塔。」
Buddhas, Pratyekabuddhas, Sravakas, and the Pagoda of the Wheel-turning King. "
爾時,世尊告阿難:
At that time, the World-Honored One told Ananda:
「俱詣拘尸城,末羅雙樹間。」
Go to Kushi City, between the two trees of Moluo.
對曰:
To say:
「唯然!」即與大眾圍遶世尊,在道而行。
"Wei Ran!" That means surrounding the World Honored One with the crowd and walking on the path.
有一梵志從拘尸城趣波婆城,中路遙見世尊顏貌端正,諸根寂定,見已歡喜,善心自生,前至佛所,問訊訖,一面住,而白佛言:
There was a Brahma who came from the city of Kushi to Qubopa City. He saw the Buddha in the middle of the road with an upright appearance and calm faculties. He was happy at the sight and had a good mind. He went to the Buddha's place. After questioning him, he stopped and said to the Buddha:
「我所居村去此不遠,唯願瞿曇於彼止宿,清旦食已,然後趣城。」
The village where I live is not far from here. I only hope that Qu Tan will stay there, eat on Qing Dynasty, and then visit the city.
佛告梵志:
Buddha told Brahma:
「且止!且止!汝今便為供養我已。」
Stop it! Stop it! You have just made offerings to me now.
時,梵志慇懃三請,佛答如初,又告梵志:
At that time, Brahma Zhi asked three times diligently, and the Buddha responded as before, and told Brahma Zhi:
「阿難在後,汝可語意。」
Ananda is behind you, you can speak your mind.
時,梵志聞佛教已,即詣阿難,問訊已,於一面立,白阿難言:
At that time, Fanzhi heard about Buddhism and went to Ananda to inquire about it. He stood on one side and said to Ananda:
「我所居村去此不遠,欲屈瞿曇於彼止宿,清旦食已,然後趣城。」
The village I live in is not far from here. I want Qu Qutan to stay there, eat on Qing Dynasty, and then visit the city.
阿難報曰:
Ananda reported:
「止!止!梵志!汝今已為得供養已。」
Stop! Stop! Brahma Zhi! You have already received the offering.
梵志復請,慇懃至三,阿難答曰:
Brahma Zhi asked again, diligently until the third time. Ananda replied:
「時既暑熱,彼村遠逈,世尊疲極,不足勞嬈。」
The weather is hot and the village is far away. The World Honored One is extremely tired and cannot work hard.
爾時,世尊觀此義已,即說頌曰:
At that time, the World-Honored One contemplated this meaning and immediately said:
「淨眼前進路,  疲極向雙樹;
"With a clear eye on the road ahead, I turn towards the twin trees with great exhaustion;
梵志遙見佛,  速詣而\xED\xA1\x96\xED\xB1\xB3首,
When Brahma Zhi saw the Buddha from afar, he quickly reached out and bowed his head.
我村今在近,  哀愍留一宿;
My village is now near, I will stay one night in mourning;
清旦設微供,  然後向彼城。
On the Qing Dynasty, a small offering was made, and then to the other city.
梵志我身倦,  道遠不能過;
Brahma, my body is tired, and the road is too far to pass;
監藏者在後,  汝可住語意。
The keeper is behind you, so you can stay in the meaning of words.
承佛教旨已,  即詣阿難所:
Having accepted the teachings of Buddhism, I went to Ananda’s place:
唯願至我村,  清旦食已去。
I only wish to come to my village and have gone to eat on Qing Dynasty.
阿難曰止止,  時熱不相赴。
Ananda said, "Stop, stop." The heat of the hour does not come together.
三請不遂願,  憂惱不悅樂。
If the three requests are not fulfilled, I will be worried and unhappy.
咄此有為法,  流遷不常住;
This is a conditioned dharma. It moves around but does not stay permanently;
今於雙樹間,  滅我無漏身。
Now between the two trees, destroy my body without leakage.
佛、辟支、聲聞,  一切皆歸滅;
Buddhas, Pratyekabuddhas, Sravakas, all will perish;
無常無撰擇,  如火焚山林。」
Impermanence and no choice are like fire burning mountains and forests. "
爾時,世尊入拘尸城,向本生處末羅雙樹間,告阿難曰:
At that time, the World-Honored One entered the city of Kushi, went to where he was born between the two trees of Mara, and said to Ananda:
「汝為如來於雙樹間敷置牀座,使頭北首,面向西方。
"You place a bed base for the Tathagata between the two trees, with your head pointing north and facing the west.
所以然者?
So?
吾法流布,當久住北方。」
As my Dharma spreads, I will stay in the north for a long time. "
對曰:
To say:
「唯然!」即敷座,令北首。
"Wei Ran!" Then he took his seat and ordered his head to the north.
爾時,世尊自四牒僧伽梨,偃右脇如師子王,累足而臥。
At that time, the World-Honored One raised the Sangha Pear from the four directions, crouched on his right side like a master son-king, and lay down exhausted.
時,雙樹間所有鬼神篤信佛者,以非時花布散于地。
At that time, all the ghosts and gods in the two trees who believed in Buddhism scattered flowers out of season on the ground.
爾時,世尊告阿難曰:
At that time, the World-Honored One told Ananda:
「此雙樹神以非時華供養於我,此非供養如來。」
These twin tree gods have offered me the untimely beauty. This is not an offering to the Tathagata.
阿難白言:
Ananda said in white:
「云何名為供養如來?」
Why is it called offering offerings to the Tathagata?
佛語阿難:
The Buddha said to Ananda:
「人能受法,能行法者,斯乃名曰供養如來。」
Those who are able to accept the Dharma and practice the Dharma are called offerings to the Tathagata.
佛觀此義,而說頌曰:
The Buddha considered this meaning and said:
「佛在雙樹間,  偃臥心不亂;
"The Buddha is between the two trees, lying down and his mind is not disturbed;
樹神心清淨,  以花散佛上。
The tree god has a pure mind and scatters flowers on the Buddha.
阿難白佛言:
Ananda said to the Buddha:
云何名供養?
What is the name of offering?
受法而能行,  覺華而為供。
Accept the Dharma and be able to practice it, feel the beauty and make offerings.
紫金華如輪,  散佛未為供;
Purple gold flowers are like wheels, scattered Buddhas have not made offerings;
陰、界、入無我,  乃名第一供。」
The Yin, the realm, and the non-self are called the first offerings. "
爾時,梵摩那在於佛前執扇扇佛,佛言:
At that time, Brahmana stood in front of the Buddha and fanned the Buddha. The Buddha said:
「汝却,勿在吾前。」
You, please, stay out of my way.
時,阿難默自思念:
At that time, Ananda thought to himself silently:
「此梵摩那常在佛左右,供給所須,當尊敬如來,視無厭足。
"This Brahmana is always at the Buddha's left and right, providing what he needs. You should respect the Tathagata and regard him with insatiable satisfaction.
今者末後須其瞻視,乃命使却,意將何因?」
Now, in the end, we need to look at it, but we are ordered to do it. What is the reason for this? "
於是,阿難即整衣服,前白佛言:
Then Ananda straightened his clothes and said to the Buddha:
「此梵摩那常在佛左右,供給所須,當尊敬如來,視無厭足。
"This Brahmana is always at the Buddha's left and right, providing what he needs. You should respect the Tathagata and regard him with insatiable satisfaction.
今者末後須其瞻視,而命使却,將有何因?」
Now, in the end, I need to look at it, but I am ordered to do it. What will be the reason? "
佛告阿難:
The Buddha told Ananda:
「此拘尸城外有十二由旬,皆是諸大神天之所居宅,無空缺處。
"There are twelve leagues outside this city of Kushi, where all the great gods and deities live, and there is no vacant space.
此諸大神皆嫌此比丘當佛前立:
All the great gods disliked this bhikkhu for standing in front of the Buddha:
『今佛末後垂當滅度,吾等諸神,冀一奉覲,而此比丘有大威德,光明暎蔽,使我曹等不得親近禮拜供養。』
"Now that the Buddha is about to pass away in his final days, we, the gods, wish to pay homage to him. However, this bhikkhu has great majesty and virtue, and is blocked by his light, so that we and others cannot come close to him to worship and make offerings." 』
阿難!我以是緣,故命使却。」
Ananda! I did it because of fate and destiny. "
阿難白佛:
Ananda said to the Buddha:
「此尊比丘本積何德,修何行業,今者威德乃如是乎?」
What kind of virtue did this bhikkhu have originally? What kind of profession did he practice? What kind of majesty and virtue does he have now?
佛告阿難:
The Buddha told Ananda:
「乃往過去久遠九十一劫,時世有佛,名毗婆尸,時此比丘以歡喜心,手執草炬,以照彼塔,由此因緣,使今威光上徹二十八天,諸天神光所不能及。」
"Ninety-one kalpas ago in the past, there was a Buddha named Vipassi. At that time, this bhikkhu held a straw torch in his hand to illuminate the pagoda with joy. Due to this cause and effect, the present majestic light shines for twenty-eight days. , beyond the reach of the divine light from the heavens.”
爾時,阿難即從座起,偏袒右肩,長跪叉手而白佛言:
At that moment, Ananda stood up from his seat, raised his right shoulder, knelt down, crossed his hands, and said to the Buddha:
「莫於此鄙陋小城荒毀之土取滅度也。
"Don't seek salvation in this desolate and ruined land with a humble little town.
所以者何?
So what?
更有大國——瞻婆大國、毗舍離國、王舍城、婆祇國、舍衛國、迦維羅衛國、波羅㮈國,其土人民眾多,信樂佛法,佛滅度已,必能恭敬供養舍利。」
There are even more great countries - the Great Kingdom of Chanpa, the Kingdom of Vaishali, the Kingdom of Rajagaha, the Kingdom of Vajia, the Kingdom of Savatthi, the Kingdom of Kaviravastu, and the Kingdom of Parana. There are many people in these lands who believe in the Buddha's Dharma and will be able to respect and support the Buddha after his death. Relics. "
佛言:
Buddha said:
「止!止!勿造斯觀,無謂此土以為鄙陋。
"Stop! Stop! Don't create such views. It doesn't mean this land will be considered despicable.
所以者何?
So what?
昔者,此國有王名大善見,此城時名拘舍婆提,大王之都城,長四百八十里,廣二百八十里。
In the past, there was a king named Dashanjian in this country, and the city was named Koshavati. It was the capital of the king and was 480 miles long and 280 miles wide.
是時,穀米豐賤,人民熾盛,其城七重,遶城欄楯亦復七重,彫文刻鏤,間懸寶鈴。
At that time, the grain was plentiful and the people were prosperous. The city had seven layers, and the railings around the city also had seven layers, with carved inscriptions and carved patterns, and precious bells hung between them.
其城下基深三仞,高十二仞,城上樓觀高十二仞,柱圍三仞,金城銀門,銀城金門;
The base of the city is three feet deep and twelve feet high. The tower above the city is twelve feet high and surrounded by pillars for three feet. The golden city has a silver gate and the silver city has a golden gate.
琉璃城水精門,水精城琉璃門。
Liuli City Shuijing Gate, Shuijing City Liuli Gate.
「其城周圓四寶莊嚴,間錯欄楯亦以四寶。
"The city is surrounded by four jewels, and the columns are staggered with four jewels.
金樓銀鈴,銀樓金鈴,寶壍七重,中生蓮花:
The golden bell of the golden tower, the golden bell of the silver tower, the seventh level of the treasure chest, with a lotus growing in it:
優鉢羅花、鉢頭摩花、俱物頭花、分陀利花。
The Upala flower, the Batu Mo flower, the Kuwutou flower, and the Bundari flower.
下有金沙布現其底,俠道兩邊生多隣娑樹,其金樹者,銀葉花實;
There is a golden sand cloth at the bottom, and there are many sage trees on both sides of the road. The golden trees have silver leaves and flowers;
其銀樹者,金葉花實;
Its silver trees have golden leaves and flowers;
水精樹者,琉璃花實;
The water essence tree is filled with glazed flowers;
琉璃樹者,水精花實。
The glass tree has water essence and flowers.
多隣樹間有眾浴池,清流深潭,潔淨無穢,以四寶塼間砌其邊。
There are many bathing pools among the neighboring trees, deep pools with clear water, clean and free of filth, and their sides are built between four precious bricks.
金梯銀蹬,銀梯金蹬,琉璃梯金蹬,琉璃梯陛水精為蹬,水精梯陛琉璃為蹬。
The golden ladder has silver treads, the silver ladder has golden treads, the glazed ladder has golden treads, the glazed ladder has water-spirited treads, and the water-spirited ladder has glazed treads.
周匝欄楯,遼遶相承,其城處處生多隣樹,其金樹者,銀葉花實,其銀樹者,金葉花實,水精樹者,琉璃花實,琉璃樹者,水精花實。
Surrounded by railings and pillars, the city is surrounded by many neighboring trees, including gold trees with silver leaves and flowers, silver trees with gold leaves and flowers, water essence trees with glazed flowers, and glazed trees. Water essence and flowers are real.
樹間亦有四種寶池,生四種花。
There are also four kinds of treasure ponds among the trees, and there are four kinds of flowers.
街巷齊整,行伍相當,風吹眾花,紛紛路側。
The streets and alleys are neat and orderly, and the groups are evenly spaced. The wind blows and flowers bloom on the side of the road.
微風四起,吹諸寶樹,出柔軟音,猶如天樂。
A gentle breeze blew from all directions, blowing on the precious trees, producing a soft sound, like heavenly music.
其國人民,男女大小,共遊樹間,以自娛樂。
The people of that country, men and women, big and small, travel among the trees to amuse themselves.
其國常有十種聲:
There are ten kinds of sounds in his country:
貝聲、鼓聲、波羅聲、歌聲、舞聲、吹聲、象聲、馬聲、車聲、飲食戲笑聲。
The sound of shells, drums, polo, singing, dancing, blowing, onomatopoeia, horses, carriages, eating, drinking and laughing.
「爾時,大善見王七寶具足,王有四德,主四天下。
"At that time, the great benefactor saw that the king was endowed with the seven treasures, that the king had four virtues, and that he ruled the four worlds.
何謂七寶?
What are the seven treasures?
一、金輪寶,二、白象寶,三、紺馬寶,四、神珠寶,五、玉女寶,六、居士寶,七、主兵寶。
1. Golden Wheel Treasure, 2. White Elephant Treasure, 3. Cyan Horse Treasure, 4. Divine Jewelry, 5. Jade Girl Treasure, 6. Layman Treasure, 7. Master Soldier Treasure.
云何善見大王成就金輪寶?
Why is it so good to see the king achieve the golden wheel treasure?
王常以十五日月滿時,沐浴香湯,昇高殿上,婇女圍遶,自然輪寶忽現在前,輪有千輻,光色具足,天匠所造,非世所有,真金所成,輪徑丈四。
On the 15th day of the month, when the moon is full, the king would bathe in the fragrant soup and ascend to the palace, surrounded by servant girls. A natural wheel of treasures would suddenly appear in front of him. The wheel had thousands of spokes and was full of light and color. It was made by a heavenly craftsman and was unique in the world. It was made of real gold. Now, the diameter of the wheel is four feet.
大善見王默自念言:
Seeing the great kindness, Wang Mo thought to himself:
『我曾從先宿諸舊聞如是語:
"I have heard from my ancestors that this is what I heard:
剎利王水澆頭種,以十五日月滿時,沐浴香湯,昇寶殿上,婇女圍遶,自然金輪忽現在前,輪有千輻,光色具足,天匠所造,非世所有,真金所成,輪徑丈四,是則名為轉輪聖王。
After pouring the water of King Ksriya on the head and planting the seeds, on the fifteenth day when the moon is full, he bathes in the fragrant soup. He ascends to the treasure hall and is surrounded by servant girls. A natural golden wheel suddenly appears in front of him. The wheel has thousands of spokes and is full of light and color. It is made by a heavenly craftsman and is unparalleled in this world. All are made of real gold, and the diameter of the wheel is four feet. This is called the Holy King of Wheels.
今此輪現,將無是耶?
Isn’t it true that this cycle will appear now?
今我寧可試此輪寶。』
Now I would rather try this wheel treasure. 』
「時,大善見王即召四兵,向金輪寶偏露右臂,右膝著地,以右手摩抆金輪,語言:
"At that time, King Dashan saw the king and summoned four soldiers. He exposed his right arm towards the golden wheel treasure, put his right knee on the ground, rubbed the golden wheel with his right hand, and said:
『汝向東方,如法而轉,勿違常則。』
"You turn toward the east, follow the law, and do not violate the rules." 』
輪即東轉。
The wheel turns eastward.
時,善見王即將四兵隨其後行,金輪寶前有四神引導,輪所住處,王即止駕。
At that time, King Shanjian was about to follow him with four soldiers. There were four gods in front of the golden wheel to guide him. The king stopped driving at the place where the wheel resided.
爾時,東方諸小國王見大王至,以金鉢盛銀粟,銀鉢盛金粟,來趣王所,拜首白言:
At that time, when the small kings from the east saw the great king coming, they filled gold bowls with silver grains and silver bowls with gold grains. They came to the king's residence, bowed their heads and said:
『善來,大王!今此東方土地豐樂,人民熾盛,志性仁和,慈孝中順。
"Come on, great king!" Today, the eastern land is prosperous and prosperous, the people are prosperous, kind-hearted, kind, filial and obedient.
唯願聖王於此治政,我等當給使左右,承受所當。』
I only hope that the Holy King will govern here, and we will be able to support him and take over what he is responsible for. 』
時,善見大王語小王言:
At that time, King Shanjian said to Xiao Wang:
『止!止!諸賢!汝等則為供養我已,但當以正法治,勿使偏枉,無令國內有非法行,此即名曰我之所治。』
"end! end! All sages! You are here to support me, but you must govern according to the correct law, do not go awry, and do not cause illegal behavior in the country. This is called my rule. 』
「時,諸小王聞此教已,即從大王巡行諸國,至東海表;
"At that time, when all the little kings heard this teaching, they followed the great king on a tour of the kingdoms and reached the surface of the East China Sea.
次行南方、西方、北方,隨輪所至,其諸國王各獻國土,如東方諸小王。
Then he traveled to the south, west, and north, and wherever the wheel came, the kings offered their territories, just like the little kings in the east.
此時,善見王既隨金輪,周行四海,以道開化,安慰民庶已,還本國拘舍婆城。
At this time, King Shanjian followed the golden wheel and traveled around the world, enlightening the people with the Tao, comforting the people, and returning to the city of Koseva in his country.
時,金輪寶在宮門上虛空中住,大善見王踊躍而言:
At that time, the golden wheel treasure was living in the sky above the palace gate, and King Mahasanatha said enthusiastically:
『此金輪寶真為我瑞,我今真為轉輪聖王。』
"This golden wheel treasure is truly auspicious to me, and I am truly the wheel-turning holy king now." 』
是為金輪寶成就。
It is for the achievement of the Golden Wheel Treasure.
「云何善見大王成就白象寶?
"Why would you like to see your Majesty achieve the White Elephant Treasure?
時,善見大王清旦在正殿上坐,自然象寶忽現在前,其毛純白,七處平住,力能飛行,其首雜色,六牙纖\xED\xA1\x99\xED\xBF\x9B,真金間填。
At that time, King Shanjian was sitting in the main hall on Qing Dynasty. Naturally, an elephant treasure suddenly appeared in front of him. His hair was pure white, flat in seven places, and he could fly. His head was of various colors, with six slender teeth, filled with real gold.
時,王見已,念言:
At that time, the king saw him and said:
『此象賢良,若善調者,可中御乘。』
"This symbol is virtuous. If you are good at adjusting it, you will be able to succeed in the imperial chariot." 』
即試調習,諸能悉備。
That is to say, try to adjust and practice, and everything will be ready.
時,善見大王欲自試象,即乘其上,清旦出城,周行四海,食時已還。
At that time, King Shanjian wanted to test the image for himself, so he rode on it, left the city on Qing Dynasty, traveled around the sea, and returned when it was time to eat.
時,善見王踊躍而言:
At that time, King Shanjian said enthusiastically:
『此白象寶真為我瑞,我今真為轉輪聖王。』
"This white elephant treasure is truly auspicious to me, and I am truly the Wheel-turning Holy King now." 』
是為象寶成就。
It is for the achievement of Xiang Bao.
「云何善見大王成就馬寶?
"Why would you like to see your Majesty achieve Ma Bao?
時,善見大王清旦在正殿上坐,自然馬寶忽現在前,紺青色,朱髦尾,頭頸如象,力能飛行。
At that time, King Shanjian was sitting in the main hall on the Qing Dynasty. Naturally, a horse treasure suddenly appeared in front of him. It was cyan, with a red tail, a head and neck like an elephant, and the power to fly.
時,王見已,念言:
At that time, the king saw him and said:
『此馬賢良,若善調者,可中御乘。』
"This horse is a virtuous horse. If you can control it well, it can be a royal ride." 』
即試調習,諸能悉備。
That is to say, try to adjust and practice, and everything will be ready.
時,善見王欲自試馬寶,即乘其上,清旦出城,周行四海,食時已還。
At that time, King Shanjian wanted to test the horse's treasure by himself, so he rode on it, left the city on Qing Dynasty, traveled around the sea, and returned when it was time to eat.
時,善見王踊躍而言:
At that time, King Shanjian said enthusiastically:
『此紺馬寶真為我瑞,我今真為轉輪聖王。』
"This cyanotic horse treasure is truly auspicious to me, and I am truly the Wheel-turning Holy King now." 』
是為紺馬寶成就。
It is for the achievement of Cyanoma Bao.
「云何善見大王神珠寶成就?
"How can I see the achievement of the Great King God's Jewelry?
時,善見大王於清旦在正殿上坐,自然神珠忽現在前,質色清徹,無有瑕穢。
At that time, King Shanjian was sitting in the main hall on the first day of the Qing Dynasty. The natural divine bead suddenly appeared in front of him, with clear texture and no blemishes.
時,王見已,言:
At that time, the king saw him and said:
『此珠妙好,若有光明,可照宮內。』
"This pearl is wonderful. If there is light, it can illuminate the palace." 』
時,善見王欲試此珠,即召四兵,以此寶珠置高幢上,於夜冥中齎幢出城,其珠光明,照諸軍眾,猶如晝日。
At that time, King Shanjian wanted to test the pearl, so he summoned four soldiers, placed the pearl on a high pillar, and walked out of the city on the pillar in the dark night. The bright light of the pearl shone on the troops as if it were day and sun.
於軍眾外周匝,復能照一由旬。
In the outer circle of the army, it can shine for one yojana again.
現城中人皆起作務,謂為是晝。
Now everyone in the city is starting to do their work, and it is said to be daytime.
時,王善見踊躍而言:
At that time, Wang Shanjian said enthusiastically:
『今此神珠真為我瑞,我今真為轉輪聖王。』
"Now this divine pearl is truly auspicious to me, and now I am truly the Holy King of Wheels." 』
是為神珠寶成就。
It is the achievement of jewelry for God.
「云何善見大王成就玉女寶?
"Why would you like to see your Majesty achieve the Jade Girl Treasure?
時,玉女寶忽然出現,顏色從容,面貌端正,不長不短,不麤不細,不白不黑,不剛不柔,冬則身溫,夏則身涼,舉身毛孔出栴檀香,口出優鉢羅華香,言語柔軟,舉動安詳,先起後坐,不失宜則。
At that time, the jade girl's treasure suddenly appeared. She was calm in color and straight in appearance. She was neither long nor short, neither thick nor thin, neither white nor black, neither hard nor soft. Her body was warm in winter and cool in summer. Sandalwood scent came out of her pores. The fragrance of Ubala flowers comes out of the mouth, the words are soft, the movements are calm, stand up first and then sit down, and do not violate the appropriate rules.
時,王善見清淨無著,心不暫念,況復親近。
At that time, Wang Shan's vision was pure and unattached, his mind did not think about it for a moment, and he became close again.
時,王善見踊躍而言:
At that time, Wang Shanjian said enthusiastically:
『此玉女寶真為我瑞,我今真為轉輪聖王。』
"This jade girl's treasure is truly auspicious to me, and now I am truly the Holy King of Wheels." 』
是為玉女寶成就。
It is for the achievement of Jade Girl Treasure.
「云何善見大王居士寶成就?
"How can I see the great achievement of the great king layman?
時,居士丈夫忽然自出,寶藏自然,財富無量。
At that time, the layman's husband suddenly came out with his treasures and unlimited wealth.
居士宿福眼,能徹視地中伏藏,有主無主,皆悉見知。
A layman with blessed eyes can see clearly the treasures in the earth. Whether they have owners or not, they can all see them.
其有主者,能為擁護,其無主者,取給王用。
If it has an owner, it can be supported; if it has no owner, it can be used by the king.
時,居士寶往白王言:
At that time, layman Bao went to King Bai and said:
『大王!有所給與,不足為憂,我自能辦。』
"Your Majesty! It's nothing to worry about if you have something to give, I can handle it myself. 』
時,善見王欲試居士寶,即勑嚴船於水遊戲,告居士曰:
At that time, King Shanjian wanted to test the layman's treasure, so he sailed in the water to play in a boat and told the layman:
『我須金寶,汝速與我。』
"I need gold treasure, please come with me quickly." 』
居士報曰:
The layman reported:
『大王小待,須至岸上。』
"The king is waiting for a while and must go to the shore." 』
王尋逼言:
Wang Xun forced to say:
『我停須用,正爾得來。』
"I stopped using it, and you got it right." 』
時,居士寶被王嚴勑,即於船上長跪,以右手內著水中,水中寶瓶隨手而出,如蟲緣樹。
At that time, the layman Bao was captured by Wang Yanyuan. He knelt down on the boat and put his right hand in the water. The vase came out of the water like a tree surrounded by insects.
彼居士寶,亦復如是,內手水中,寶緣手出,充滿船上,而白王言:
The same thing happened to the layman's treasure. The treasure was in the water in his hand, and the treasure came out from his hand. It filled the boat, and he said to the king:
『向須寶用,為須幾許?』
"How much should I use on Xu Bao?" 』
時,王善見語居士言:
At that time, Wang Shan saw the layman and said:
『止!止!吾無所須,向相試耳!汝今便為供養我已。』
"end! end! I have no need to test my ears! You will support me now. 』
時,彼居士聞王語已,尋以寶物還投水中。
At that time, the layman heard the king's words and looked for the treasure and threw it into the water.
時,善見王踊躍而言:
At that time, King Shanjian said enthusiastically:
『此居士寶真為我瑞,我今真為轉輪聖王。』
"This layman's treasure is truly auspicious to me, and I am truly the wheel-turning holy king now." 』
是為居士寶成就。
It is a treasure achievement for lay people.
「云何善見大王主兵寶成就?
"How can I see your Majesty's main weapon achievement?
時,主兵寶忽然出現,智謀雄猛,英略獨決,即詣王所白言:
At that time, the master's weapon suddenly appeared, with great ingenuity and heroic strategy. This is what King Yi said:
『大王!有所討罰,王不足憂,我自能辦。』
"Your Majesty! If there is any punishment, the king has nothing to worry about, I can handle it myself. 』
時,善見大王欲試主兵寶,即集四兵而告之曰:
At that time, when King Shan saw that he wanted to test the master's weapon, he gathered the four soldiers and told him:
『汝今用兵,未集者集,已集者放;
"When you use your troops now, gather those who have not gathered, and release those who have gathered;
未嚴者嚴,已嚴者解;
Those who are not strict are strict, those who are already strict are relieved;
未去者去,已去者住。』
Those who have not gone will go, and those who have gone will stay. 』
時,主兵寶聞王語已,即令四兵,未集者集,已集者放;
At that time, the leader of the army, Bao, heard the king's words and immediately ordered the four soldiers to gather those who had not gathered and let go of those who had gathered;
未嚴者嚴,已嚴者解;
Those who are not strict are strict, those who are already strict are relieved;
未去者去,已去者住。
Those who have not gone will go, and those who have gone will stay.
時,善見王踊躍而言:
At that time, King Shanjian said enthusiastically:
『此主兵寶真為我瑞,我今真為轉輪聖王。』
"This master's weapon treasure is truly auspicious to me, and I am truly the Holy King of Wheels now." 』
阿難!是為善見轉輪聖王成就七寶。
Ananda! This is for the Holy King of Good Seeing to achieve the Seven Jewels.
「何謂四神德?
"What are the Four Divine Virtues?
一者長壽不夭,無能及者。
One has a long life, and there is no one who can live up to it.
二者身強無患,無能及者。
The two are physically strong and have no trouble, but they are incompetent.
三者顏貌端正,無能及者。
The three are good-looking and incompetent.
四者寶藏盈溢,無能及者。
The treasures of the four are overflowing and cannot be reached.
是為轉輪聖王成就七寶及四功德。
This is to achieve the seven treasures and four merits for the Holy King of Wheels.
「阿難!時,善見王久乃命駕,出遊後園,尋告御者:
"Ananda! At that time, the good-seeing king Jiunai ordered him to go out to the back garden and look for his charioteer:
『汝當善御,安詳而行。
You should control yourself well and walk peacefully.
所以然者?
So?
吾欲諦觀國土人民安樂無患。』
I want to see that the people of this land are safe and happy. 』
時,國人民路次觀者,復語侍人:
At that time, the people of the country were passing by to watch, and they said to the waiters:
『汝且徐行,吾欲諦觀聖王威顏。』
"You walk slowly, I want to have a closer look at the majestic face of the Holy King." 』
阿難!時,善見王慈育民物,如父愛子,國民慕王,如子仰父,所有珍奇盡以貢王,願垂納受,在意所與。
Ananda! At that time, King Shan saw that he was caring and nurturing the people, just like a father loves his son, and the people admired the king, just like a son looks up to his father. All the treasures he possessed were offered as tribute to the king, and he was willing to accept and appreciate what he gave.
時王報曰:
The king of the time reported:
『且止!諸人!吾自有寶,汝可自用。』
"Stop!" Everyone! I have my own treasure, you can use it for yourself. 』
復於異時,王作是念:
At another time, Wang Zuo thought:
『我今寧可造作宮觀。』
"I would rather build a palace now." 』
適生是意,時,國人民詣王善見,各白王言:
This is the intention of being suitable for life. At that time, the people of the country came to see the king, and they all said to the king:
『我今為王造作宮殿。』
"Now I build a palace for the king." 』
王報之曰:
The king reported:
『我今以為得汝供養,我有寶物,自足成辦。』
"Now I think I have your support. I have treasures and I am self-sufficient." 』
時,國人民復重啟王:
At that time, the people of the country restored the king:
『我欲與王造立宮殿。』
"I want to build a palace with the king." 』
王告人民:
The king told the people:
『隨汝等意。』
"As you wish." 』
時,諸人民承王教已,即以八萬四千兩車,載金而來,詣拘舍婆城,造立法殿。
At that time, all the people had accepted the king's teachings, so they brought eighty-four thousand liang carts loaded with gold to the city of Kushepo to build a Dharma Hall.
時,第二忉利妙匠天子默自思念:
At that time, the Second Tragedy Master Emperor thought to himself silently:
『唯我能堪與善見王起正法殿。』
"I am the only one who can stand up to King Shanjian and come to the Dharma Hall." 』
「阿難!時,妙匠天造法殿,長六十里,廣三十里,四寶莊嚴,下基平整,七重寶塼以砌其階;
"Ananda! At that time, the wonderful craftsman Tian built a Dharma hall, sixty miles long and thirty miles wide, decorated with four jewels, with a flat base and seven layers of jeweled bricks to build its steps.
其法殿柱有八萬四千,金柱銀櫨,銀柱金櫨,琉璃、水精櫨柱亦然。
The Dharma Palace has eighty-four thousand pillars, including gold pillars and silver pillars, silver pillars and golden pillars, glass pillars and crystal pillars.
繞殿周匝,有四欄楯,皆四寶成,又四階陛亦四寶成。
Around the hall, there are four columns and columns, all made of four treasures, and the fourth level is also made of four treasures.
其法殿上有八萬四千寶樓,其金樓者銀為戶牖,其銀樓者金為戶牖,水精、琉璃樓戶亦然。
There are eighty-four thousand treasure towers on the Dharma Hall. The golden towers are made of silver, and the silver towers are made of gold. The same is true for the water-jing and glazed towers.
金樓銀牀,銀樓金牀,綩綖細輭,金縷織成,布其座上,水精、琉璃樓牀亦然。
The bed in the gold building is made of silver, and the bed in the silver building is made of gold. The harp is finely woven and woven with gold threads, and its seat is clothed. The same is true for the bed made of water and glazed buildings.
其殿光明,眩曜人目,猶日盛明,無能視者。
Its palace is bright and dazzles people's eyes, just like the bright sun, which no one can see.
時,善見王自生念言:
At that time, King Shanjian Zisheng said:
『我今可於是殿左右起多隣園池。』
"Now I can build many adjacent gardens to the left and right of the palace." 』
即造園池,縱廣一由旬。
That is to say, a garden was built, one league wide in length.
「又復自念:
"I thought to myself again:
『於法殿前造一法池。』
"Build a Dharma pond in front of the Dharma Hall. 』
尋即施造,縱廣一由旬,其水清澄,潔淨無穢,以四寶塼廁砌其下,繞池四邊,欄楯周匝,皆以黃金、白銀、水精、琉璃四寶合成。
When he found it, he built it. It was a league wide in length. The water was clear and clean without dirt. The four-jeweled brick toilet was built underneath it. Around the four sides of the pool, the railings were all made of the four jewels: gold, silver, water essence, and glazed glass.
其池中水生眾雜華:
The water in its pond is full of diverse flowers:
優鉢羅華、波頭摩華、俱物頭華、分陀利華,出微妙香,馚馥四散。
The Upala flower, the Patoumo flower, the Kuwutou flower, and the Phuntali flower produce subtle fragrances and spread in all directions.
其池四面陸地生華:
The pond is surrounded by land blooming with flowers:
阿醯物多華、瞻蔔華、波羅羅華、須曼陀華、婆師迦華、檀俱摩梨華。
Ashiwuduohua, Zhanbuhua, Paraluohua, Sumanthahua, Poshijiahua, and Tanjumolihua.
使人典池,諸行過者將入洗浴,遊戲清涼,隨意所欲。
Send people to the pond, and all those who have passed by will take a bath, play and cool down, and do whatever they want.
須漿與漿,須食與食,衣服、車馬、香華、財寶,不逆人意。
It must be milk and pulp, food and food, clothes, chariots and horses, incense and treasures, and it is not against the will of others.
「阿難!時,善見王有八萬四千象,金銀校飾,絡用寶珠,齊象王為第一。
"Ananda! At that time, King Shanjian had eighty-four thousand elephants, decorated with gold and silver and decorated with precious stones. King Qi Xiang was the first.
八萬四千馬,金銀校飾,絡用寶珠,力馬王為第一。
Eighty-four thousand horses, decorated with gold and silver, decorated with precious stones, and the King of Lima is the first.
八萬四千車,師子革絡,四寶莊嚴,金輪寶為第一。
Eighty-four thousand chariots, masters and disciples, decorated with four jewels, the golden wheel jewel is the first.
八萬四千珠,神珠寶為第一。
Eighty-four thousand beads, the divine jewels are the first.
八萬四千玉女,玉女寶為第一。
There are eighty-four thousand jade girls, and the jade girl treasure is the first.
八萬四千居士,居士寶為第一。
There are eighty-four thousand lay people, and the lay people’s treasure is the first.
八萬四千剎利,主兵寶為第一。
Eighty-four thousand Ksali, the main weapon treasure is the first.
八萬四千城,拘尸婆提城為第一。
There are 84,000 cities, and Kusivati is the first.
八萬四千殿,正法殿為第一。
Of the eighty-four thousand halls, the Zhengfa Hall is the first.
八萬四千樓,大正樓為第一。
There are 84,000 buildings, with Dazheng Building being the first.
八萬四千牀,皆以黃金、白銀、眾寶所成,氍\xED\xA1\xB6\xED\xBF\xAB毾\xED\xA1\x8F\xED\xB0\x86,綩綖細軟,以布其上。
Eighty-four thousand beds were made of gold, silver, and other precious stones, and were covered with silk and soft silk fabrics.
八萬四千億衣,初摩衣、迦尸衣、劫波衣為第一。
Among the eighty-four hundred billion robes, Chumo robe, Jiashi robe and Jiebo robe are the first.
八萬四千種食,日日供設,味味各異。
Eighty-four thousand kinds of food are offered every day, with different tastes.
「阿難!時,善見王八萬四千象,乘齊象上,清旦出拘尸城,案行天下,周遍四海,須臾之間,還入城食。
"Ananda! At that time, King Shanshi saw eighty-four thousand elephants. He rode on all the elephants and left Kushi City on the first day of the Qing Dynasty. He traveled all over the world and traveled all over the world. In a moment, he returned to the city to eat.
八萬四千馬,乘力馬寶,清旦出遊,案行天下,周遍四海,須臾之間,還入城食。
Eighty-four thousand horses, riding on the power of Ma Bao, traveled on the Qing Dynasty, carrying out crimes all over the world, and even entered the city to eat in a moment.
八萬四千車,乘金輪車,駕力馬寶,清旦出遊,案行天下,周遍四海,須臾之間,還入城食。
Eighty-four thousand chariots, riding on gold-wheeled chariots and driving powerful horses, traveled on the Qing Dynasty, carried out crimes all over the world, and traveled all over the world. In a moment, they even entered the city to eat.
八萬四千神珠,以神珠寶,照於宮內,晝夜常明。
Eighty-four thousand divine jewels illuminate the palace, making it always bright day and night.
八萬四千玉女,玉女寶善賢給侍左右。
There are eighty-four thousand jade girls, and the jade girls Bao Shanxian serve on the left and right.
八萬四千居士,有所給與,任居士寶。
The 84,000 lay people were given something and given as treasures to the lay people.
八萬四千剎利,有所討罰,任主兵寶。
Eighty-four thousand Ksali, if you have some punishment, you can be the commander of the army.
八萬四千城,常所治都,在拘尸城。
There are 84,000 cities, and the permanent capital is Kushi City.
八萬四千殿,王所常止,在正法殿。
Eighty-four thousand halls, where the king always stops, is in the Zhengfa Hall.
八萬四千樓,王所常止,在大正樓。
Eighty-four thousand buildings, where the king often stops, is in the Dazheng Tower.
八萬四千座,王所常止,在頗梨座,以安禪故。
There are eighty-four thousand seats, where the king always stops, in the Puli seat, to rest in Zen.
八萬四千億衣,上妙寶飾,隨意所服,以慚愧故。
Eighty-four thousand billions of clothes, adorned with marvelous jewels and ornaments. Wear them as you please, just to feel ashamed.
八萬四千種食,王所常食,食自然飯,以知足故。
Eighty-four thousand kinds of food, the king always eats, eating natural food to be satisfied.
「時,八萬四千象來現,王時蹋蹈衝突,傷害眾生,不可稱數。
"At that time, eighty-four thousand elephants appeared, and the king ran into conflicts and harmed countless living beings.
時王念言:
The king of time said:
『此象數來,多所損傷,自今而後,百年聽現一象。』
"This phenomenon has been damaged many times over the years. From now on, one phenomenon will appear for hundreds of years." 』
如是轉次百年現一,周而復始。」
This happens again and again for hundreds of years. "
佛說長阿含經卷第三
The Buddha Speaks of the Long Agama Sutra Volume 3
#----------------------------------------------------------------------
#------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 1 冊 No.
#[Scripture Information] Taisho Newly Revised Tripitaka Volume 1 No.
1 長阿含經
1 Long Agama Sutra
#【版本記錄】發行日期:
#[Version Record] Release date:
2023-12,最後更新:
2023-12, last updated:
2023-10-03
2023-10-03
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會(CBETA)依「大正新脩大藏經」所編輯
#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taisho New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供,張文明大德提供,北美某大德提供,法雨道場提供新式標點
#[Original data] Provided by Great Master Xiao Zhenguo, provided by Great Master Zhang Wenming, provided by a great Master in North America, and new punctuation points provided by Fayu Dojo
#【其他事項】本資料庫可自由免費流通,詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
#------------------------------------------------ --------------------------
佛說長阿含經卷第四
The Buddha Speaks of the Long Agama Sutra Volume 4
後秦弘始年佛陀耶舍共竺佛念譯
Translation of Buddha Yashe Gongzhu Buddha's Recitation in the Hongshi Year of the Later Qin Dynasty
遊行經第二後
After the Second Parade
爾時,佛告阿難:
At that time, the Buddha told Ananda:
「時王自念:
"The King of Time thought to himself:
『我本積何功德,修何善本,今獲果報,巍巍如是?』
"What merits have I accumulated, what kind of virtues have I cultivated, and now I have received such a majestic reward?" 』
復自思念:
Thinking again:
『以三因緣,致此福報。
"Three causes and conditions lead to this blessing.
何謂三?
What is three?
一曰布施,二曰持戒,三曰禪思,以是因緣,今獲大報。』
The first is giving, the second is observing precepts, and the third is meditation. Due to these causes and conditions, I have now received great rewards. 』
王復自念:
Wang Fu thought to himself:
『我今已受人間福報,當復進修天福之業,宜自抑損,去離憒閙,隱處閑居,以崇道術。』
"Now that I have received the blessings of the human world, I should resume my pursuit of heavenly blessings. I should restrain myself from harm, leave the country, live in seclusion, and worship Taoism." 』
時,王即命善賢寶女,而告之曰:
At that time, the king ordered the good and virtuous daughter to tell her:
『我今已受人間福報,當復進修天福之業,宜自抑損,去離憒閙,隱處閑居,以崇道術。』
"Now that I have received the blessings of the human world, I should resume my pursuit of heavenly blessings. I should restrain myself from harm, leave the country, live in seclusion, and worship Taoism." 』
女言:
Female words:
『唯諾!如大王教。』
"Yes!" Such as the Great King’s teaching. 』
即勑內外,絕於侍覲。
That is, inside and outside the courtyard, it is absolutely perfect for worshiping.
「時,王即昇法殿,入金樓觀,坐銀御牀,思惟貪婬欲、惡不善,有覺、有觀,離生喜、樂,得第一禪;
"At that time, the king ascended to the Dharma Hall, entered the Golden Tower Temple, sat on the silver royal bed, thought about greed, lust, evil and evil, became aware, had insight, separated from the birth of joy and happiness, and achieved the first jhāna;
除滅覺、觀,內信歡悅,撿心專一,無覺、無觀,定生喜、樂,得第二禪;
Eliminate awareness and contemplation, have inner faith and joy, pick up the single-mindedness of mind, no awareness, no contemplation, concentration gives rise to joy and happiness, and obtain the second jhāna;
捨喜守護,專念不亂,自知身樂,賢聖所求,護念樂行,得第三禪;
Give up your joy and guard it, concentrate your thoughts without distraction, know your own body and happiness, seek for the sages, guard your thoughts and happiness, and obtain the third jhāna;
捨滅苦、樂,先除憂、喜,不苦不樂,護念清淨,得第四禪。
To put an end to suffering and happiness, first get rid of worry and joy, avoid suffering and happiness, protect the purity of thoughts, and obtain the fourth jhāna.
時,善見王起銀御牀,出金樓觀,詣大正樓,坐琉璃牀,修習慈心,遍滿一方,餘方亦爾,周遍廣普無二無量,除眾結恨,心無嫉惡,靜默慈柔以自娛樂,悲、喜、捨心,亦復如是。
At that time, King Shanjian got up from his silver royal bed, came out of the Golden Tower Temple, went to the Great Main Tower, sat on the glazed bed, and practiced loving-kindness, which filled one area and the rest of the area. , being silent, kind and gentle to entertain oneself, and the same is true for compassion, joy and equanimity.
「時,玉女寶默自念言:
"At that time, Jade Girl Bao silently said to herself:
『久違顏色,思一侍覲,今者寧可奉現大王。』
"It's been a long time since I've seen you. I want to pay homage to you. Now I'd rather serve the king." 』
時,寶女善賢告八萬四千諸婇女曰:
At that time, the precious virtuous woman told the eighty-four thousand slave girls:
『汝等宜各沐浴香湯,嚴飾衣服,所以然者?
You should each take a bath in fragrant water and dress carefully. Why is this so?
我等久違顏色,宜一奉覲。』
I haven't seen the color for a long time, so it's time to pay my respects. 』
諸女聞已,各嚴衣服,沐浴澡潔。
When all the girls heard this, they each tightened their clothes and took baths to clean themselves.
時,寶女善賢又告主兵寶臣集四種兵:
At that time, Baonv Shanxian also told Baochen, the commander of the army, to gather four types of soldiers:
『我等久違朝覲,宜一奉現。』
"I have been waiting for the Hajj for a long time, so I hope you can show up as soon as possible. 』
時,主兵臣即集四兵,白寶女言:
At that time, the commander of the army gathered the four soldiers, and Bai Baonv said:
『四兵已集,宜知是時。』
"The four soldiers have been gathered, it is time to know." 』
於是,寶女將八萬四千婇女,四兵導從,詣金多隣園,大眾震動,聲聞于王,王聞聲已,臨牕而觀,寶女即前,戶側而立。
So Bao Nu led 84,000 maidens and four soldiers, and went to Jin Duo Lin Garden. The people were shocked and heard the voice to the king. When the king heard the sound, he came to the table and looked at it. Bao Nu came forward and stood on the side of the door.
「時,王見女,尋告之曰:
"At that time, the king saw his daughter and asked her, saying:
『汝止勿前,吾將出觀。』
"You stop and don't go forward, I will come out to observe." 』
時,善見王起頗梨座,出大正樓,下正法殿,與玉女寶詣多隣園,就座而坐。
At that time, King Shanjian got up from his pear seat, went out of the Dazheng Tower, went down to the Zhengfa Hall, and went to the adjacent garden with the jade girl Baoyi Duo, and sat down.
時,善見王容顏光澤有踰於常,善賢寶女即自念言:
At that time, King Good Seeing’s face became more radiant than usual, and the precious daughter Good Seeing said to herself:
『今者大王色勝於常,是何異瑞?』
"Now the king's appearance is better than usual. How is this unusual?" 』
時,女尋白大王:
At that time, the female Xunbai King said:
『今者顏色異常,將非異瑞,欲捨壽耶?
The color of this person is abnormal. It will not be auspicious. Do you want to give up your life?
今此八萬四千象,白象寶為第一。
Now among the eighty-four thousand elephants, the white elephant treasure is the first.
金銀交飾,珞用寶珠,自王所有,願少留意,共相娛樂,勿便捨壽,孤棄萬民。
Decorated with gold and silver, adorned with jewels, it belongs to the king. I hope you will pay less attention to it and enjoy it together. Don't give up your life and abandon all the people.
又八萬四千馬,力馬王為第一;
There are also eighty-four thousand horses, and the King of Lima is the first;
八萬四千車,輪寶為第一;
Eighty-four thousand chariots, wheel treasure is the first;
八萬四千珠,神珠寶第一;
Eighty-four thousand beads, the first in divine jewelry;
八萬四千女,玉女寶第一;
Eighty-four thousand women, the most precious jade girl;
八萬四千居士,居士寶第一;
Eighty-four thousand lay people, the most valuable place among lay people;
八萬四千剎利,主兵寶第一;
Eighty-four thousand Ksali, the main weapon treasure is the first;
八萬四千城,拘尸城第一;
There are 84,000 cities, with Kushi being the first;
八萬四千殿,正法殿第一;
Among the eighty-four thousand halls, the Zhengfa Hall ranks first;
八萬四千樓,大正樓第一;
Eighty-four thousand buildings, Dazheng Building ranks first;
八萬四千座,寶飾第一;
Eighty-four thousand seats, first in jewels and ornaments;
八萬四千億衣,柔軟第一;
Eighty-four hundred billion clothes, softest first;
八萬四千種食,味味珍異。
There are 84,000 kinds of food with unique tastes.
凡此眾寶,皆王所有,願少留意,共相娛樂,勿便捨壽,孤棄萬民。』
All these treasures belong to the king. I hope you will pay less attention to them and enjoy them together. Do not give up your life and abandon all the people. 』
「時,善見王答寶女曰:
"At that time, King Shanjian answered Bao Nu:
『自汝昔來恭奉於我,慈柔敬順,言無麤漏今者何故,乃作此語?』
"Since you came to me in the past, you have been respectful to me, kind, gentle and respectful, and your words have not been careless. Why do you say this now?" 』
女白王曰:
The female white king said:
『不審所白有何不順?』
"What's wrong with not judging the truth?" 』
王告女曰:
The king told his daughter:
『汝向所言:
"What you said to me:
象馬、寶車、金輪、宮觀、名服、餚饍,斯皆無常,不可久保,而勸我留,豈是順耶?』
Elephants and horses, precious chariots, golden wheels, palaces, famous clothes, and food and drinks are all impermanent and cannot be kept for a long time. How can it be obedient for you to persuade me to keep them? 』
女白王言:
Nübai Wang said:
『不審慈順當何以言?』
"How can we express kindness and obedience without judging it?" 』
王告女曰:
The king told his daughter:
『汝若能言:
"If you can say:
象馬、寶車、金輪、宮觀、名服、餚饍,斯皆無常,不可久保,願不戀著,以勞神思。
Elephants and horses, precious carriages, golden wheels, palaces, famous clothes, and food and drinks are all impermanent and cannot be kept for a long time. I would rather not be attached to them to strain my mind and thoughts.
所以然者?
So?
王命未幾當就後世,夫生有死,合會有離,何有生此而永壽者?
The king's decree will be passed on in the hereafter not long after. Husbands are born and die, unions and separations. How can anyone live here and live forever?
宜割恩愛以存道意,斯乃名曰敬順言也。』
It is advisable to cut off affection in order to preserve the will of the Tao. This is called respecting and obeying the words. 』
「阿難!時,玉女寶聞王此教,悲泣號啼,捫淚而言:
"Ananda! At that time, when the Jade Girl heard the king's teaching, she wept and howled, and said with tears in her eyes:
『象馬、寶車、金輪、宮觀、名服、餚饍,斯皆無常,不可久保,願不戀著,以勞神思。
Elephants and horses, treasured carriages, golden wheels, palaces, famous clothes, and food and drinks are all impermanent and cannot be kept for a long time. I would rather not cling to them to strain my mind and thoughts.
所以然者?
So?
王壽未幾當就後世,夫生有死,合會有離,何有生此而永壽者?
The king's life will not be long before he will die in the next life. Husbands are born and die, unions and separations. How can anyone be born here and live forever?
宜割恩愛以存道意。』
It is advisable to cut off affection to preserve Taoism. 』
「阿難!彼玉女寶撫此言頃,時,善見王忽然命終,猶如壯士美飯一飡,無有苦惱,魂神上生第七梵天。
"Ananda! Just when the jade girl was caressing these words, King Shanjian suddenly passed away. Like a strong man who had a good meal, he had no worries and his soul was reborn in the Seventh Brahma Heaven.
其王善見死七日後,輪寶、珠寶自然不現,象寶、馬寶、玉女寶、居士寶、主兵寶同日命終,城池、法殿、樓觀、寶飾、金多隣園,皆變為土木。」
Seven days after the death of King Shanjian, the wheel treasures and jewels will naturally not appear. The elephant treasure, horse treasure, jade girl treasure, layman treasure, and chief soldier treasure will die on the same day. The city, Dharma hall, towers, ornaments, and golden gardens will be multiplied. , all turned into earth and wood. "
佛告阿難:
The Buddha told Ananda:
「此有為法,無常變易,要歸磨滅,貪欲無厭,消散人命,戀著恩愛,無有知足。
"This conditioned dharma is impermanent and subject to destruction. It is insatiable in greed and dissipates human life. It is attached to love and affection and has no contentment.
唯得聖智,諦見道者,爾乃知足。
Only those who have gained sage wisdom and truly see the Tao will be content.
阿難!我自憶念,曾於此處六返,作轉輪聖王,終措骨於此。
Ananda! I recall to myself that I have been here six times as a wheel-turning holy king, and I finally found my bones here.
今我成無上正覺,復捨性命,措身於此,自今已後,生死永絕,無有方土,措吾身處,此最後邊,更不受有。」
Now that I have attained supreme enlightenment, I have given up my life again, and am living here. From now on, life and death will never end, and there is no place for me. I am here, and this is the last place, let alone existence. "
爾時,世尊在拘尸那竭城本所生處,娑羅園中雙樹間,臨將滅度,告阿難曰:
At that time, the World-Honored One was in the place where he was originally born in the city of Kushina, between the two trees in the Sala Garden. On the verge of death, he told Ananda:
「汝入拘尸那竭城,告諸末羅:
"When you enter the city of Kushinaga, tell all the Moluo:
『諸賢!當知如來夜半於娑羅園雙樹間當般涅槃,汝等可往諮問所疑,面受教誡,宜及是時,無從後悔。』
"All sages!" You should know that the Tathagata attained parinirvana in the middle of the night among the two trees in the Sala Garden. You can go and ask questions about your doubts and receive instructions face to face. It is appropriate to do so at that time and you will have no regrets. 』
」
是時,阿難受佛教已,即從座起,禮佛而去。
At that time, Ananda had accepted Buddhism. He stood up from his seat, bowed to the Buddha and left.
與一比丘埀淚而行,入拘尸城,見五百末羅以少因緣,集在一處。
Walking with a bhikkhu in tears, he entered the city of Kushi and saw five hundred Maras and a few people gathered together in one place.
時,諸末羅見阿難來,即起作禮,於一面立,白阿難言:
At that time, when all the Moluo saw Ananda coming, they immediately stood up and bowed, stood on one side and said to Ananda:
「不審尊者今入此城,何甚晚暮,欲何作為?」
Venerable Bujian has entered this city now. Why is it so late? What do you want to do?
阿難垂淚言:
Ananda cried and said:
「吾為汝等,欲相饒益,故來相告。
"I want to help you, so I came to tell you.
卿等當知,如來夜半當般涅槃,汝等可往諮問所疑,面受教誡,宜及是時,無從後悔。」
Dear friends, you should know that the Tathagata attains parinirvana at midnight. You can go and ask questions about your doubts and receive instructions face to face. It is appropriate to do so at that time and you will have no regrets. "
時,諸末羅聞是言已,舉聲悲號,宛轉躃地,絕而復甦,譬如大樹根拔,枝條摧折,同舉聲言:
At that time, when all the Mo Luo heard these words, they raised their voices and howled, wandering around the devastated land, dying and then reviving, just like the roots of a big tree being uprooted and its branches broken, and they all raised their voices and said:
「佛取滅度,何其駛哉!佛取滅度,何其速哉!群生長衰,世間眼滅。」
How quickly the Buddha attains the state of annihilation! How quickly the Buddha attains the state of annihilation! Groups grow and decline, and the worldly eye disappears.
是時,阿難慰勞諸末羅言:
At that time, Ananda comforted all the Moluo people by saying:
「止!止!勿悲!天地萬物,無生不終,欲使有為而常存者,無有是處。
"Stop! Stop! Don't be sad! Everything in heaven and earth has no birth and no end. There is no point in trying to make something exist forever.
佛不云乎?
Isn't this true?
合會有離,生必有盡。」
Unity will lead to separation, life will come to an end. "
時,諸末羅各相謂言:
At that time, all the Mo Luo said to each other:
「吾等還歸,將諸家屬,并持五百張白疊,共詣雙樹。」
When we return, we will gather all the family members together with five hundred white sheets and stand together under the two trees.
時,諸末羅各歸舍已,將諸家屬,并持白疊,出拘尸城,詣雙樹間,至阿難所。
At that time, all the Moluo people returned to their homes. They took all their family members and held white folding sheets and went out of Kushi City. They went between two trees to Ananda's place.
阿難遙見,默自念言:
Ananda saw him in the distance and said to himself silently:
「彼人眾多,若一一見佛,恐未周聞,佛先滅度。
"There are so many of them, and if they see the Buddha one by one, they may not hear about it, and the Buddha will pass away first.
我今寧可使於前夜,同時見佛。」
I would rather see the Buddha at the same time the night before. "
即將五百末羅及其家屬,至世尊所,頭面禮足,在一面立,阿難前白佛言:
The five hundred Maras and their families were about to go to the place where the World Honored One was. With their heads bowed, their faces and their feet raised, they stood on one side. Ananda said to the Buddha in front of him:
「某甲某甲諸末羅等及其家屬,問訊世尊起居增損。」
A certain Moluo, etc., and their family members inquire about the Lord's welfare.
佛報言:
The Buddha said:
「勞汝等來,當使汝等壽命延長,無病無痛。」
Thank you for your help. I will extend your lifespan and be free from illness and pain.
阿難乃能將諸末羅及其家屬,使見世尊。
Ananda was able to bring all the Moluo and their families to the World Honored One.
時,諸末羅頭面禮足,於一面坐。
At that time, Zhu Moluo sat on one side with his head bowed and his feet bowed.
爾時,世尊為說無常,示教利喜。
At that time, the World-Honored One spoke of impermanence and gave instructions that were beneficial to him.
時,諸末羅聞法歡喜,即以五百張疊,奉上世尊,佛為受之,諸末羅即從座起,禮佛而去。
At that time, all the Malāra heard the Dharma and were overjoyed. They presented five hundred folded sheets to the World Honored One, and the Buddha accepted them. All the Malāra immediately stood up from their seats, bowed to the Buddha and left.
是時,拘尸城內,有一梵志,名曰須跋,年百二十,耆舊多智,聞沙門瞿曇今夜於雙樹間當取滅度,自念言:
At that time, in the city of Kushi, there was a Brahma Zhi named Subha, a hundred and twenty-year-old man of great wisdom. Hearing that the ascetic Qutan was going to die among the two trees tonight, he thought to himself:
「吾於法有疑,唯有瞿曇能解我意,今當及時自力而行。」
I have doubts about the Dharma. Only Qu Tan can understand my thoughts. Now I should do it on my own in time.
即於其夜,出拘尸城,詣雙樹間,至阿難所,問訊已,一面立,白阿難曰:
That night, I left Kushi City and went between two trees to Ananda's place. I had already asked him about it. He stood there and said to Ananda:
「我聞瞿曇沙門今夜當取滅度,故來至此,求一相見。
"I heard that Samana Qutan is going to be annihilated tonight, so I came here to see him.
我於法有疑,願見瞿曇,一決我意,寧有閑暇得相見不?」
I have doubts about the Dharma, and I would like to see Qu Tan to decide my opinion. Wouldn't I rather have time to meet him? "
阿難報言:
Ananda reported:
「止!止!須跋!佛身有疾,無勞擾也。」
Stop! Stop! Subhad! The Buddha is sick and has no trouble.
須跋固請,乃至再三:
Xuba insists on asking, even again and again:
「吾聞如來時一出世,如優曇鉢花時時乃出,故來求現,欲決所疑,寧有閑暇暫相見不?」
I have heard that the Tathagata appears in the world every now and then, just like the flowers of Udumbava. So I came here to seek his appearance. In order to resolve my doubts, why don't I meet you temporarily when I have free time?
阿難答如初:
Ananda replied as before:
「佛身有疾,無勞擾也。」
The Buddha's body is sick and there is no need to worry about it.
時,佛告阿難:
At that time, the Buddha told Ananda:
「汝勿遮止!聽使來入,此欲決疑,無嬈亂也,設聞我法,必得開解。」
Don't hold back! Listen to the envoys coming in. I want to resolve the doubts. There is no confusion. If you hear my method, you will definitely get the solution.
阿難乃告須跋:
Ananda told Subhad:
「汝欲覲佛,宜知是時。」
If you want to visit the Buddha, you should know the time.
須跋即入,問訊已,一面坐,而白佛言:
Xuba immediately entered and after questioning him, he sat down and said to the Buddha:
「我於法有疑,寧有閑暇一決所滯不?」
I have doubts about the Dharma. Wouldn't I rather have some free time to resolve my issues?
佛言:
Buddha said:
「恣汝所問。」
Ask whatever you want.
須跋即問:
Xuba asked:
「云何?
"Why?
瞿曇!諸有別眾,自稱為師,不蘭迦葉、末伽梨憍舍利、阿浮陀翅舍金披羅、波浮迦旃、薩若毘耶梨弗、尼揵子,此諸師等,各有異法,瞿曇沙門能盡知耶?
Qu Tan! There are various people who claim to be teachers, such as Bulan Kassapa, Magalika Sari, Abuddha Wingsakana Pila, Pavuka Chan, Sarovya Rifu, Nichuzi, etc. Each one has his or her own method. Can Samana Qutan know them all?
不盡知耶?」
Don’t you know? "
佛言:
Buddha said:
「止!止!用論此為,吾悉知耳。
"Stop! Stop! I know all about this.
今當為汝說深妙法,諦聽!諦聽!善思念之。」
Now I will teach you a profound and wonderful Dharma, listen carefully! Listen! Think of it well. "
須跋受教,佛告之曰:
Subha received the teaching, and the Buddha told him:
「若諸法中,無八聖道者,則無第一沙門果,第二、第三、第四沙門果。
"If there is no Eightfold Noble Path among all dharma, then there will be no first, second, third, or fourth recluse fruit.
須跋!以諸法中有八聖道故,便有第一沙門果,第二、第三、第四沙門果。
Xuba! Because there is the Eightfold Noble Path in all dharmas, there is the first fruit of asceticism, the second, third, and fourth fruit of recluse.
須跋!今我法中有八聖道,有第一沙門果,第二、第三、第四沙門果,外道異眾無沙門果。」
Xuba! Now there is the Eightfold Noble Path in our Dharma, including the first fruit of asceticism, the second, third, and fourth fruit of recluse. The non-Buddhists have no recluse fruit. "
爾時,世尊為須跋而說頌曰:
At that time, the World-Honored One spoke in praise of Subha and said:
「我年二十九,  出家求善道;
"I am twenty-nine years old, and I have become a monk to seek a good path;
須跋我成佛,  今已五十年。
It has been fifty years since I became a Buddha.
戒定智慧行,  獨處而思惟;
Practice discipline, concentration, wisdom, and meditate in solitude;
今說法之要,  此外無沙門。」
Now, to explain the essence of the Dharma, there is no other ascetic. "
佛告須跋:
The Buddha said:
「若諸比丘皆能自攝者,則此世間羅漢不空。」
If all the monks can take care of themselves, then the Arhats in this world will not be empty.
是時,須跋白阿難言:
At that time, Subaba Bai Ananda said:
「諸有從沙門瞿曇已行梵行,今行、當行者,為得大利。
"Everyone who has followed the holy life from the ascetic Kutan, and whoever is doing it now and should do it, will gain great benefits.
阿難!汝於如來所修行梵行,亦得大利,我得面覲如來,諮問所疑,亦得大利。
Ananda! You will also gain great benefits by practicing the holy life with the Tathagata. I will also gain great benefits by going to meet the Tathagata and asking questions about your doubts.
今者,如來則為以弟子莂而別我已。」
Now, the Tathagata has said goodbye to me as a disciple. "
即白佛言:
That is to say, the Buddha said:
「我今寧得於如來法中出家受具戒不?」
Would I rather become a monk and receive the precepts in the Tathagata's Dharma?
佛告須跋:
The Buddha said:
「若有異學梵志於我法中修梵行者,當試四月,觀其人行,察其志性,具諸威儀無漏失者,則於我法得受具戒。
"If there are people with different Brahma aspirations who practice Brahma in our Dharma, you should try it in the fourth month, observe their behavior, and observe their will and nature. If they have all the majestic manners and have no leaks, then they will receive the precepts in our Dharma.
須跋!當知在人行耳。」
Xuba! It should be known to the ears of others. "
須跋復白言:
Xubafu said in white:
「外道異學於佛法中當試四月,觀其人行,察其志性,具諸威儀無漏失者,乃得具戒。
"Pagans and heretics should test the Dharma in the fourth month, observe their behavior, and examine their will and nature. Those who have all the dignity and manners without any leakage will be able to obtain the precepts.
今我能於佛正法中四歲使役,具諸威儀,無有漏失,乃受具戒。」
Now I am able to serve in the Buddha's true Dharma at the age of four. I have all the majestic rituals without any omissions, and I have received the precepts. "
佛告須跋:
The Buddha said:
「我先已說在人行耳。」
I have said it first so that it can be heard by others.
於是,須跋即於其夜,出家受戒,淨修梵行,於現法中,自身作證:
Therefore, Subhada became a monk that night, took the precepts, practiced the pure life of Brahma, and in the present Dharma, he testified:
生死已盡,梵行已立,所作已辦,得如實智,更不受有。
Birth and death have ended, the holy life has been established, everything has been done, and the wisdom of reality has been obtained, and there is no need to have it.
時,夜未久,即成羅漢,是為如來最後弟子,便先滅度而佛後焉。
At that time, the night was not long, and he became an Arhat. He was the last disciple of the Tathagata, and he died first, followed by the Buddha.
是時,阿難在佛後立,撫牀悲泣,不能自勝,歔欷而言:
At that time, Ananda stood behind the Buddha, caressing the bed and weeping, unable to control himself, he said:
「如來滅度,何其駛哉!世尊滅度,何其疾哉!大法淪曀,何其速哉!群生長衰,世間眼滅,所以者何?
"How swift is the Tathagata's extinction! How swift is the World Honored One's extinction! How swift is the fall of the Great Dharma! Groups grow and decline, and the world's eyes perish. So what?
我蒙佛恩,得在學地,所業未成,而佛滅度。」
I received the Buddha's grace and found myself in a place of study. However, before my work was completed, the Buddha passed away and attained salvation. "
爾時,世尊知而故問:
At that time, the World-Honored One knew this and asked:
「阿難比丘今為所在?」
Where is Bhikkhu Ananda now?
時,諸比丘白如來曰:
At that time, the monks said to the Tathagata:
「阿難比丘今在佛後撫牀悲泣,不能自勝,歔欷而言:
"Bhikkhu Ananda is currently laying on the bed behind the Buddha and weeping. He cannot help himself. He said:
『如來滅度,何其駛哉!世尊滅度,何其疾哉!大法淪曀,何其速哉!群生長衰,世間眼滅,所以者何?
"How great is the speed of the Tathagata's annihilation!" How quickly the World Honored One will pass away! How quickly Dafa has fallen! Groups grow and decline, the worldly eye disappears, so what?
我蒙佛恩,得在學地,所業未成,而佛滅度。』
I received the Buddha's grace and found myself in a place of study. However, before my work was completed, the Buddha passed away and attained salvation. 』
」
佛告阿難:
The Buddha told Ananda:
「止!止!勿憂莫悲泣也。
"Stop! Stop! Don't worry, don't cry.
汝侍我以來,身行有慈,無二無量;
Since you have served me, you have behaved with kindness, which is without duplication or immeasurable;
言行有慈,意行有慈,無二無量。
There is kindness in words and deeds, kindness in thoughts and deeds, no two and no limit.
阿難!汝供養我,功德甚大,若有供養諸天、魔、梵、沙門、婆羅門,無及汝者。
Ananda! The merits of your offering to me are very great. If there are those who offer offerings to the gods, demons, Brahmins, ascetics, and Brahmans, none will be as great as yours.
汝但精進,成道不久。」
If you work hard, you will soon become enlightened. "
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「過去諸佛給侍弟子亦如阿難,未來諸佛給侍弟子亦如阿難。
“The Buddhas of the past were like Ananda to their disciples, and the Buddhas of the future will be like Ananda to their disciples.
然過去佛給侍弟子,語然後知;
However, in the past, the Buddha gave it to his disciples, and then they understood it after speaking;
今我阿難,舉目即知:
Now I, Ananda, can see with my eyes:
如來須是,世尊須是。
The Tathagata must be like this, the World Honored One must be like this.
此是阿難未曾有法,汝等持之。
This is the Dharma that Ananda has never had before. You should uphold it.
轉輪聖王有四奇特未曾有法,何等四?
There are four unique things about the Wheel-turning Holy King that have never been discovered before. What are these four?
聖王行時,舉國民庶皆來奉迎,見已歡喜,聞教亦喜,瞻仰威顏,無有厭足。
When the holy king was on his way, the whole nation came to welcome him. They were happy to see him, happy to hear his teachings, and admired his majestic face without being satisfied.
轉輪聖王若住、若坐,及與臥時,國內臣民盡來王所,見王歡喜,聞教亦喜,瞻仰威顏,無有厭足,是為轉輪聖王四奇特法。
When the Wheel-turning Holy King is living, sitting, or lying down, all the subjects of the country will come to the king's place. They will be happy to see the king, happy to hear the king's teachings, and look up to the majestic face without being tired of it. These are the four unique dharma of the Wheel-turning Holy King.
今我阿難亦有此四奇特之法,何等四?
Now, I, Ananda, also have these four unique methods. How four?
阿難默然入比丘眾,眾皆歡喜,為眾說法,聞亦歡喜,觀其儀容,聽其說法,無有厭足。
Ananda entered the group of monks silently, and they were all happy. He preached the sermon to everyone, and they were also happy when they heard it. They looked at his appearance and listened to his sermon, and they were not tired of it.
復次,阿難默然至比丘尼眾中、優婆塞眾中、優婆夷眾中,見俱歡喜,若與說法,聞亦歡喜,觀其儀容,聽其說法,無有厭足,是為阿難四未曾有奇特之法。」
Again, Ananda silently went to the gathering of bhikshunis, upasakas, and upasikas. He was delighted when he saw him. He was also delighted when he taught him the Dharma. He was also delighted when he heard the sermon. He looked at his appearance and listened to his sermon. He was not dissatisfied. This is why. Ananda has no unique method. "
爾時,阿難偏露右肩,右膝著地,而白佛言:
At that time, Ananda exposed his right shoulder, put his right knee on the ground, and said to the Buddha:
「世尊!現在四方沙門耆舊多智,明解經律,清德高行者來覲世尊,我因得禮敬,親覲問訊。
"World Honored One! Now the wise and wise ascetics from all over the world, who understand the sutras and laws clearly, and who are pure and virtuous, have come to see the World Honored One. Because of the respect I received, I went to see him personally and inquired.
佛滅度後,彼不復來,無所瞻對,當如之何?」
After the Buddha passes away, he will not come back, and there is nothing to look at. What should we do? "
佛告阿難:
The Buddha told Ananda:
「汝勿憂也。
"Don't worry.
諸族姓子常有四念,何等四?
People with surnames from all clans often have four thoughts. What are these four?
一曰念佛生處,歡喜欲見,憶念不忘,生戀慕心。
One is to remember the place where the Buddha was born, to be happy and eager to see it, to remember it unforgettably, and to have a heart full of yearning for it.
二曰念佛初得道處,歡喜欲見,憶念不忘,生戀慕心。
The second one is to recite the Buddha's name and first attain the path. You will be happy to see it, remember it and never forget it, and you will feel yearning for it.
三曰念佛轉法輪處,歡喜欲見,憶念不忘,生戀慕心。
The third is to recite the place where the Buddha turns the Dharma wheel. I will be happy to see it, remember it unforgettable, and have a heart of admiration.
四曰念佛般泥洹處,歡喜欲見,憶念不忘,生戀慕心。
The fourth is to recite the Buddha's name in the muddy place. I am happy to see it, remember it unforgettable, and have a heart of admiration.
阿難!我般泥洹後,族姓男女念佛生時,功德如是。
Ananda! After I was born in Pannihuan, men and women of my clan had such merits and virtues when they recited the Buddha's name and were reborn.
佛得道時,神力如是。
When the Buddha attained enlightenment, his divine power was like this.
轉法輪時,度人如是。
This is how it saves people when turning the wheel of Dharma.
臨滅度時,遺法如是。
When you are about to die, the legacy will be like this.
各詣其處,遊行禮敬諸塔寺已,死皆生天,除得道者。」
Go to each place, parade and pay homage to the pagodas and temples. All who die will be reborn in heaven, except those who have attained the Tao. "
佛告阿難:
The Buddha told Ananda:
「我般涅槃後,諸釋種來,求為道者,當聽出家,授具足戒,勿使留難。
"After my parinirvana, all those who come to seek enlightenment should listen to me and become a monk, and be given sufficient precepts so as not to make it difficult for them to stay.
諸異學梵志來求為道,亦聽出家受具足戒,勿試四月。
Various Brahma aspirants from other schools come here to seek enlightenment, and they have also heard that they have become monks and received sufficient precepts. Don’t try the fourth month.
所以者何?
So what?
彼有異論,若小稽留,則生本見。」
He has different opinions. If he ignores them, he will have his own views. "
爾時,阿難長跪叉手,前白佛言:
At that time, Ananda knelt down, folded his hands, and said to the Buddha:
「闡怒比丘虜扈自用,佛滅度後,當如之何?」
Bhikkhu Chan was angry and captured him for his own use. What should he do after the Buddha's death?
佛告阿難:
The Buddha told Ananda:
「我滅度後,若彼闡怒不順威儀,不受教誡,汝等當共行梵檀罰,勅諸比丘不得與語,亦勿往返教授從事。」
After I pass away, if he disobeys my majesty and refuses to be taught, you will all be punished together by the Brahma Sandalwood. The monks are not allowed to speak to each other, and they are not allowed to go back and forth to teach.
是時,阿難復白佛言:
At that time, Ananda spoke to the Buddha again:
「佛滅度後,諸女人輩未受誨者,當如之何?」
After the Buddha enters nirvana, what should women do who have not yet received the teachings?
佛告阿難:
The Buddha told Ananda:
「莫與相見。」
Don't let me meet you.
阿難又白:
Ananda Bai:
「設相見者,當如之何?」
What should we do if we meet each other?
佛言:
Buddha said:
「莫與共語。」
Don't talk to me.
阿難又白:
Ananda Bai:
「設與語者,當如之何?」
What should I do if I am speaking to you?
佛言:
Buddha said:
「當自撿心。
"Be careful with yourself.
阿難!汝謂佛滅度後,無復覆護,失所持耶?
Ananda! You say that after the Buddha has passed away, he will no longer be protected and will lose his hold?
勿造斯觀,我成佛來所說經戒,即是汝護,是汝所持。
Don't create such a view. The sutras and precepts I have spoken when I became a Buddha are yours to protect and uphold.
阿難!自今日始,聽諸比丘捨小小戒,上下相呼,當順禮度,斯則出家敬順之法。」
Ananda! From today onwards, I listen to all the bhikkhus who give up their little precepts and call each other up and down, and obey the etiquette. This is the method of respect and obedience for monks. "
佛告諸比丘:
The Buddha told the monks:
「汝等若於佛、法、眾有疑,於道有疑者,當速諮問,宜及是時,無從後悔,及吾現存,當為汝說。」
If you have any doubts about the Buddha, the Dharma, or the people, or about the Tao, you should ask for advice as soon as possible. You will not regret it until now. I will explain it to you now.
時諸比丘默然無言。
At that time all the monks were silent.
佛又告曰:
The Buddha also said:
「汝等若於佛、法、眾有疑,於道有疑,當速諮問,宜及是時,無從後悔,及吾現存,當為汝說。」
If you have any doubts about the Buddha, the Dharma, or the people, or about the Tao, you should ask for help as soon as possible. There will be no regrets at the right time. I will explain it to you now.
時,諸比丘又復默然。
At that time, the monks were silent again.
佛復告曰:
The Buddha replied:
「汝等若自慚愧,不敢問者,當因知識,速來諮問,宜及是時,無從後悔。」
If you feel ashamed and don't dare to ask, you should come and ask quickly because of your knowledge. When the time comes, you will have no regrets.
時,諸比丘又復默然。
At that time, the monks were silent again.
阿難白佛言:
Ananda said to the Buddha:
「我信此眾皆有淨信,無一比丘疑佛、法、眾,疑於道者。」
I believe that all of these people have pure faith. There is not a single bhikkhu who doubts the Buddha, the Dharma, the people, or the Tao.
佛告阿難:
The Buddha told Ananda:
「我亦自知今此眾中最小比丘皆見道迹,不趣惡道,極七往返,必盡苦際。」
I also know that even the smallest bhikkhu among these people has seen the traces of the path, and is not interested in the evil path. After going back and forth seven times, he will definitely end up in the end of suffering.
爾時,世尊即記莂千二百弟子所得道果。
At that time, the World-Honored One recorded the attainments of the twelve hundred disciples.
時,世尊披鬱多羅僧,出金色臂,告諸比丘:
At that time, the World Honored One wore a Utara monk, stretched out his golden arms, and told the bhikkhus:
「汝等當觀如來時時出世,如優曇鉢花時一現耳。」
You should observe the Tathagata emerging from time to time, just like the Udumba flower appearing from time to time.
爾時,世尊重觀此義,而說偈言:
At that time, the world respected this meaning and said a verse:
「右臂紫金色,  佛現如靈瑞;
"The right arm is purple and gold, the Buddha appears like a spiritual aura;
去來行無常,  現滅無放逸。
Coming and going are impermanent, appearing and disappearing without letting go.
「是故,比丘!無為放逸,我以不放逸故,自致正覺,無量眾善,亦由不放逸得,一切萬物無常存者,此是如來末後所說。」
That's why, bhikkhu! I have nothing to do with letting go. I have achieved enlightenment by not letting go. Infinite good deeds can also be obtained by not letting go. All things are impermanent. This is what the Tathagata said in the end.
於是,世尊即入初禪定,從初禪起,入第二禪;
Then, the World-Honored One immediately entered the first jhāna, and from the first jhāna, he entered the second jhāna;
從第二禪起,入第三禪;
Starting from the second jhana, enter the third jhana;
從第三禪起,入第四禪;
Starting from the third jhana, enter the fourth jhana;
從四禪起,入空處定;
Starting from the fourth jhana, enter the empty place and concentrate;
從空處定起,入識處定;
Starting from the concentration of space, enter the concentration of consciousness;
從識處定起,入不用定;
Starting from concentration at the base of consciousness, there is no need to enter concentration;
從不用定起,入有想無想定;
Starting from not having to concentrate, enter the concentration of having thoughts and not having thoughts;
從有想無想定起,入滅想定。
Starting from the concentration of thoughts and non-conceptions, one enters the concentration of thoughts and cessation of thoughts.
是時,阿難問阿那律:
At that time, Ananda asked Anuruddha:
「世尊已般涅槃耶?」
Has the World Honored One attained parinirvana?
阿那律言:
Analyta says:
「未也,阿難!世尊今者在滅想定。
"Weiye, Ananda! The World-Honored One is now in the state of cessation.
我昔親從佛聞,從四禪起,乃般涅槃。」
I personally heard from the Buddha in the past that starting from the fourth Zen, it was Parinirvana. "
於時,世尊從滅想定起,入有想無想定;
At that time, the World-Honored One emerged from the concentration of cessation of perceptions and entered the concentration of existence and non-perceptions;
從有想無想定起,入不用定;
Starting from the concentration of having thoughts and not thinking, entering and not having to concentrate;
從不用定起,入識處定;
Starting from not needing concentration, entering into concentration at the base of consciousness;
從識處定起,入空處定;
Starting from concentration at the base of consciousness, enter into concentration at the base of space;
從空處定起,入第四禪;
Starting from the concentration of space, enter the fourth jhana;
從第四禪起,入第三禪;
Starting from the fourth jhana, enter the third jhana;
從三禪起,入第二禪;
Starting from the third jhana, enter the second jhana;
從二禪起,入第一禪;
Starting from the second jhana, enter the first jhana;
從第一禪起,入第二禪;
Starting from the first jhana, enter the second jhana;
從二禪起,入第三禪;
Starting from the second jhana, enter the third jhana;
從三禪起,入第四禪;
Starting from the third jhana, enter the fourth jhana;
從四禪起,佛般涅槃。
Starting from the fourth jhana, Buddha attains nirvana.
當於爾時,地大震動,諸天、世人皆大驚怖。
At that time, the earth shook violently, and all the heavens and people in the world were greatly frightened.
諸有幽冥日月光明所不照處,皆蒙大明,各得相見,迭相謂言:
All places in the dark world where the light of the sun and moon do not shine are illuminated by the Great Ming. Each of them can see each other and say to each other one after another:
「彼人生此!彼人生此!」其光普遍,過諸天光。
"He is born here! He is born here!" Its light is universal, surpassing all the lights in the sky.
時,忉利天於虛空中,以文陀羅花、優鉢羅、波頭摩、拘摩頭、分陀利花散如來上,及散眾會。
At that time, in the sky, the Trayastari Heaven scattered the Tathagata with Wendala flowers, Upala flowers, Patuma heads, Komo heads, and Fendali flowers, and dispersed the assembly.
又以天末栴檀而散佛上,及散大眾。
He also used Tianmo sandalwood and scattered it on the Buddha and dispersed the crowd.
佛滅度已,時,梵天王於虛空中以偈頌曰:
After the Buddha passed away, King Brahma chanted a verse in the sky:
「一切昏萌類,  皆當捨諸陰;
"All dim and cute things should be given up.
佛為無上尊,  世間無等倫。
The Buddha is the supreme deity and has no equal in the world.
如來大聖雄,  有無畏神力;
The Tathagata Mahatma has fearless divine power;
世尊應久住,  而今般涅槃。」
The World Honored One should have lived for a long time, and now he has achieved parinirvana. "
爾時,釋提桓因復作頌曰:
At that time, Shi Tihuan again composed the poem and said:
「陰行無有常,  但為興衰法;
"The Yin movement is impermanent, but it is the law of rise and fall;
生者無不死,  佛滅之為樂。」
All living beings will die, and the destruction of the Buddha is a joy. "
爾時,毘沙門王復作頌曰:
At that time, King Bishamon sang again and said:
「福樹大叢林,  無上福娑羅;
"The great jungle of blessed trees, the supreme blessed Sara;
受供之良田,  雙樹間滅度。」
The fertile farmland that was offered to me was destroyed between the two trees. "
爾時,阿那律復作頌曰:
At that time, Analudu sang again and said:
「佛以無為住,  不用出入息;
"The Buddha lives in nothingness, without breathing in or out;
本由寂滅來,  靈曜於是沒。」
Originally came from silence, so the spirit disappeared. "
爾時,梵摩那比丘復作頌曰:
At that time, Bhikkhu Brahmāna chanted again and said:
「不以懈慢心,  約己修上慧;
"Don't be arrogant, make an appointment with yourself to cultivate wisdom;
無著無所染,  離愛無上尊。」
No attachment, no stain, no love, no love. "
爾時,阿難比丘復作頌曰:
At that time, Bhikkhu Ananda repeated the chant and said:
「天人懷恐怖,  衣毛為之竪;
"Heavens and humans are filled with fear, and their hair stands on end because of it;
一切皆成就,  正覺取滅度。」
Everything is accomplished, enlightenment leads to annihilation. "
爾時,金毘羅神復作頌曰:
At that time, God Jinpiluo sang again and said:
「世間失覆護,  群生永盲冥;
"Without protection in this world, all living beings will remain blind forever;
不復覩正覺,  人雄釋師子。」
He no longer has Zhengjue, and he is a great master. "
爾時,密迹力士復作頌曰:
At that time, the powerful man of secret traces chanted again and said:
「今世與後世,  梵世諸天人;
“In this world and the hereafter, all the gods and beings in the Brahma world;
更不復覩見,  人雄釋師子。」
It is no longer common to see Shi Shizi, a great man. "
爾時,佛母摩耶復作頌曰:
At that time, Maya, the mother of the Buddha, sang again and said:
「佛生樓毘園,  其道廣流布;
"Buddha's building is adjacent to the garden, and its paths are wide and spread out;
還到本生處,  永棄無常身。」
Return to the original place, and abandon the impermanent body forever. "
爾時,雙樹神復作頌曰:
At that time, the two tree gods chanted again and said:
「何時當復以,  非時花散佛;
"When will it be restored? If it is not the time, the flowers will scatter the Buddha;
十力功德具,  如來取滅度。」
With the ten powers of merit and virtue, the Tathagata achieves salvation. "
爾時,娑羅園林神復作頌曰:
At that time, the God of the Sara Gardens sang again and said:
「此處最妙樂,  佛於此生長;
"The most wonderful joy is here, where the Buddha grows;
即此轉法輪,  又於此滅度。」
That is to say, the wheel of Dharma is turned here, and it is passed away here. "
爾時,四天王復作頌曰:
At that time, the four heavenly kings chanted again and said:
「如來無上智,  常說無常論;
"The Tathagata's supreme wisdom always talks about impermanence;
解群生苦縛,  究竟入寂滅。」
Release the bondage of suffering in all living beings, and finally enter the state of tranquility. "
爾時,忉利天王復作頌曰:
At that time, King Trayasatha again sang the hymn and said:
「於億千萬劫,  求成無上道;
"For hundreds of millions of kalpas, I will seek to achieve the supreme path;
解群生苦縛,  究竟入寂滅。」
Release the bondage of suffering in all living beings, and finally enter the state of tranquility. "
爾時,焰天王復作頌曰:
At that time, King Yantian sang again and said:
「此是最後衣,  纏裹如來身;
"This is the final garment that wraps around the Tathagata's body;
佛既滅度已,  衣當何處施。」
Since the Buddha has passed into nirvana, where should I give him clothes? "
爾時,兜率陀天王復作頌曰:
At that time, the Heavenly King Tushita repeated the chant and said:
「此是末後身,  陰、界於此滅;
"This is the final body, where the yin and realm are destroyed;
無憂無喜想,  無復老死患。」
No worries, no happy thoughts, no aging or death. "
爾時,化自在天王復作頌曰:
At that time, the Heavenly King Transformed into Self-Contained Heaven again sang the poem and said:
「佛於今後夜,  偃右脇而臥;
"The Buddha will lie down on his right side the next night.
於此娑羅園,  釋師子滅度。」
In this Sala Garden, Master Shizi was saved. "
爾時,他化自在天王復作頌曰:
At that time, he transformed into the king of freedom and chanted again:
「世間永衰冥,  星王月奄墜;
"The world is forever decaying, the star king and the moon are dying;
無常之所覆,  大智日永翳。」
Covered by impermanence, the sun of great wisdom is forever obscured. "
爾時,異比丘而作頌曰:
At that time, another bhikkhu chanted:
「是身如泡沫,  危脆誰當樂?
"The body is like a bubble, who should be happy if it is fragile?
佛得金剛身,  猶為無常壞。
When the Buddha obtains the Vajra body, it is still subject to impermanence and destruction.
諸佛金剛體,  皆亦歸無常;
The diamond bodies of all Buddhas are also subject to impermanence;
速滅如少雪,  其餘復何冀?」
It will disappear as quickly as a little snow, so what hope can there be for the rest? "
佛般涅槃已。
The Buddha has attained parinirvana.
時,諸比丘悲慟殞絕,自投於地,宛轉號咷,不能自勝,歔欷而言:
At that time, all the bhikkhus were so sad that they threw themselves to the ground, whining and whining, unable to overcome themselves, so they said:
「如來滅度,何其駛哉!世尊滅度,何其疾哉!大法淪翳,何其速哉!群生長衰,世間眼滅。
"How swiftly is the Tathagata passing away! How swiftly is the World Honored One passing away! How swiftly is the Great Dharma falling into the shadows! Groups grow and decline, and the worldly eye is destroyed.
譬如大樹根拔,枝條摧折。
For example, the roots of a big tree are uprooted and the branches are broken.
又如斬蛇,宛轉迴遑,莫知所奉。」
It's like killing a snake, turning around and fleeing, but you don't know what you're serving. "
時,諸比丘亦復如是,悲慟殞絕,自投於地,宛轉號咷,不能自勝,歔欷而言:
At that time, all the bhikkhus were also like this. They fell to the ground in grief and grief, whining and whining, unable to overcome themselves. They said:
「如來滅度,何其駛哉!世尊滅度,何其疾哉!大法淪翳,何其速哉!群生長衰,世間眼滅。」
How swiftly is the Tathagata passing away! How swiftly is the World Honored One passing away! How swiftly is the Great Dharma falling into darkness! Groups grow and decline, and the worldly eye is destroyed.
爾時,長老阿那律告諸比丘:
At that time, the elder Anaro told the monks:
「止!止!勿悲,諸天在上,儻有恠責。」
Stop! Stop! Don't be sad, the heavens are above, and there is mercy.
時,諸比丘問阿那律:
At that time, the monks asked Anaro:
「上有幾天?」
How many days are there?
阿那律言:
Analyta says:
「充滿虛空,豈可計量?
“How can it be measured when it fills the void?
皆於空中徘徊騷擾,悲號躃踊,埀淚而言:
They are all wandering in the air and harassing, wailing and shouting, and speaking with tears:
『如來滅度,何其駛哉?
"How come the Tathagata has passed away?
世尊滅度,何其疾哉?
How terrible is it that the World Honored One will pass away?
大法淪翳,何其速哉?
How quickly can Dafa fall into obscurity?
群生長衰,世間眼滅。
Groups grow and decline, and the worldly eye disappears.
譬如大樹根拔,枝條摧折,又如斬蛇,宛轉迴遑,莫知所奉。』
It is like a big tree whose roots are uprooted and its branches are broken, or like a snake being chopped off, which turns around and hides, without knowing what it is serving. 』
是時,諸天亦復如是,皆於空中徘徊騷擾,悲號躃踊,埀淚而言:
At that time, all the heavens were like this again. They were all wandering and harassing in the air, wailing and screaming, and saying with tears:
『如來滅度,何其駛哉!世尊滅度,何其疾哉!大法淪翳,何其速哉!群生長衰,世間眼滅。』
"How great is the speed of the Tathagata's annihilation!" How quickly the World Honored One will pass away! How quickly Dafa has fallen into darkness! Groups grow and decline, and the worldly eye disappears. 』
」
時,諸比丘竟夜達曉,講法語已,阿那律告阿難言:
At that time, the bhikkhus had reached dawn at night and had finished speaking French. Anuruddha told Ananda:
「汝可入城,語諸末羅:
"You can enter the city and speak to the Moluo:
『佛已滅度,所欲施作,宜及時為。』
"The Buddha has passed away, so whatever you want to do, you should do it in time." 』
」
是時,阿難即起,禮佛足已,將一比丘,涕泣入城,遙見五百末羅以少因緣,集在一處。
At that time, Ananda got up and after paying homage to the Buddha, he brought a bhikkhu into the city with tears in his eyes. In the distance, he saw five hundred mora gathered in one place.
諸末羅見阿難來,皆起奉迎,禮足而立,白阿難言:
When all the Moluo saw Ananda coming, they all stood up to greet him. They stood with their feet bowed and said to Ananda:
「今來何早?」
Why are you here so early?
阿難答言:
Ananda replied:
「我今為欲饒益汝故,晨來至此。
"I want to benefit you now, so I came here in the morning.
汝等當知:
You should know:
如來昨夜已取滅度,汝欲施作,宜及時為。」
The Tathagata has attained nirvana last night. If you want to do something, you should do it in time. "
時,諸末羅聞是語已,莫不悲慟,捫淚而言:
At that time, when all the Moluo heard these words, they all mourned and said with tears in their eyes:
「一何駛哉!佛般涅槃。
"What a way! Buddha-like Nirvana.
一何疾哉!世間眼滅。」
What a disaster! The worldly eye disappears. "
阿難報曰:
Ananda reported:
「止!止!諸君勿為悲泣,欲使有為不變易者,無有是處。
"Stop! Stop! Don't weep for me. There is no point in trying to make something unchangeable.
佛已先說:
Buddha has said first:
『生者有死,合會有離;
"The living will die, the union will be separated;
一切恩愛,無常存者。』
All love is impermanent. 』
」
時,諸末羅各相謂言:
At that time, all the Mo Luo said to each other:
「宜各還歸,辦諸香花及眾伎樂,速詣雙樹,供養舍利。
"It is advisable for everyone to return home, arrange all kinds of fragrant flowers and music, and quickly go to the two trees to make offerings to the relics.
竟一日已,以佛舍利置於牀上,使末羅童子舉牀四角,擎持幡蓋,燒香散華,伎樂供養,入東城門,遍諸里巷,使國人民皆得供養;
At the end of the day, he put the Buddha's relics on the bed and asked the Moluo boys to hold up the four corners of the bed, hold flags and canopies, burn incense and scatter flowers, make offerings with music, enter the east city gate, and spread all over the lanes, so that all the people of the country can make offerings.
然後出西城門,詣高顯處而闍維之。」
Then he went out of the west city gate, reached a high position and guarded it. "
時,諸末羅作此論已,各自還家,供辦香華及眾伎樂,詣雙樹間,供養舍利。
At that time, all the Moluo people had finished saying this and returned to their homes respectively. They made offerings of incense, flowers, and music, and went between the two trees to offer the relics.
竟一日已,以佛舍利置於牀上,諸末羅等眾來舉牀,皆不能勝。
One day later, the Buddha's relics were placed on the bed, and all the Moluo and other people came to lift the bed, but they were unable to defeat it.
時,阿那律語諸末羅:
At that time, Analudu spoke to the various Moluas:
「汝等且止!勿空疲勞,今者諸天欲來舉牀。」
Stop, please! Don't be too tired. Now the heavens want to lift the bed.
諸末羅曰:
Zhumo Luo said:
「天以何意,欲舉此牀?」
Why does God want to raise this bed?
阿那律曰:
Analu said:
「汝等欲以香花伎樂供養舍利,竟一日已,以佛舍利置於牀上,使末羅童子舉牀四角,擎持幡蓋,燒香散花,伎樂供養,入東城門,遍諸里巷,使國人民皆得供養;
"You want to offer the relics with fragrant flowers, musical instruments, and music, but one day, you put the Buddha's relics on the bed, and ask the Molao boy to lift up the four corners of the bed, hold flags and canopies, burn incense, scatter flowers, and offer musical instruments, then enter the east city gate and spread them all over the place. Lanes and lanes, so that all the people of the country can be supported;
然後出西城門,詣高顯處而闍維之。
Then he went out of the west city gate, reached a high position and guarded it.
而諸天意欲留舍利七日之中,香花伎樂,禮敬供養;
However, the gods wish to keep the relics for seven days, and worship them with fragrant flowers, music, and music;
然後以佛舍利置於牀上,使末羅童子舉牀四角,擎持幡蓋,散花燒香,作眾伎樂,供養舍利。
Then put the Buddha's relics on the bed, and ask the Moluo boy to raise the four corners of the bed, hold flags and canopies, scatter flowers and burn incense, perform music, and offer the relics.
入東城門,遍諸里巷,使國人民皆得供養;
Enter the east city gate and go through all the lanes, so that all the people of the country can receive food;
然後出城北門,渡凞連禪河,到天冠寺而闍維之。
Then go out of the north gate of the city, cross the Daolian Chan River, go to Tianguan Temple and visit it.
是上天意,使牀不動。」
It was God’s will that kept the bed motionless. "
末羅曰:
Mo Luo said:
「諾!快哉斯言!隨諸天意。」
No! Come on! Follow God's will.
時,諸末羅自相謂言:
At that time, all the Mo Luo said to each other:
「我等宜先入城,街里街里,平治道路,掃灑燒香,還來至此,於七日中供養舍利。」
We should go into the city first, clean the roads in the streets, sweep and burn incense, and come here to make offerings to the relics for seven days.
時,諸末羅即共入城,街里街里,平治道路,掃灑燒香,訖已出城,於雙樹間,以香花伎樂供養舍利。
At that time, all the Moluo people entered the city together, maintained peace and order in the streets, swept the streets and burned incense. After they had left the city, they offered incense, flowers and music to the relics among the two trees.
訖七日已,時日向暮,舉佛舍利置於牀上,末羅童子奉舉四角,擎持幡蓋,燒香散花,作眾伎樂,前後導從,安詳而行。
At the end of the seventh day, when the sun was falling, I put the Buddha's relics on the bed. The Moro boy held up the four corners, held up flags and canopies, burned incense and scattered flowers, performed various musical instruments, and led the way from front to back, walking peacefully.
時,忉利諸天以文陀羅花、優鉢羅花、波頭摩花、拘物頭花、分陀利花、天末栴檀散舍利上,充滿街路。
At that time, the Trayast gods filled the streets with relics scattered with Vendala flowers, Upala flowers, Botuma flowers, Kuwutou flowers, Fendali flowers, and Tianmo Chantan.
諸天作樂,鬼神歌詠。
The heavens make music, the ghosts and gods sing.
時,諸末羅自相謂言:
At that time, all the Mo Luo said to each other:
「且置人樂,請設天樂供養舍利。」
Please set up human happiness, and please set up heavenly happiness to offer the relics.
於是,末羅奉牀漸進,入東城門,止諸街巷,燒香散花,伎樂供養。
So Mo Luo went to the east city gate on his bed, stopped in the streets and alleys, burned incense, scattered flowers, played music and made offerings.
時,有路夷末羅女篤信佛道,手擎金花,大如車輪,供養舍利。
At that time, there was a girl from Luyi Moluo who believed deeply in Buddhism. She held a golden flower in her hand, as big as a wheel, and offered the relics.
時,有一老母舉聲讚曰:
At that time, an old mother raised her voice and said in praise:
「此諸末羅為得大利,如來末後於此滅度,舉國士民快得供養。」
This is the end of all the people who will gain great benefits. The Tathagata will be destroyed here in the end, and the people of the country will be quickly supported.
時,諸末羅設供養已,出城北門,渡凞連禪河,到天冠寺,置牀於地,告阿難曰:
At that time, all the Mo Luo She had made offerings. They left the north gate of the city, crossed the Sulianchan River, went to Tianguan Temple, placed a bed on the ground, and told Ananda:
「我等當復以何供養?」
How should we support you?
阿難報曰:
Ananda reported:
「我親從佛聞,親受佛教,欲葬舍利者,當如轉輪聖王葬法。」
I have personally heard and received Buddhism from the Buddha. Those who wish to bury the relics should follow the burial method of the Holy Wheel-turning King.
又問阿難:
He asked Ananda again:
「轉輪聖王葬法云何?」
What is the burial method for the Holy King of Wheel-turning?
答曰:
Answer:
「聖王葬法,先以香湯洗浴其身,以新劫貝周遍纏身,五百張疊次如纏之,內身金棺,灌以麻油畢,舉金棺置於第二大鐵槨中,栴檀香槨次重於外,積眾名香,厚衣其上而闍維之。
"The Holy King's burial method is to first bathe his body with fragrant soup, wrap it with new calamity shells all over, and place five hundred sheets of it overlapping each other like a wrapper. The golden coffin is filled with sesame oil, and the golden coffin is placed on the second largest iron coffin. In the coffin, the sandalwood incense coffin is heavier than the outer coffin, accumulating many famous incense, and thick clothes are placed on top of it to protect it.
收拾舍利,於四衢道起立塔廟,表剎懸繒,使國行人皆見王塔,思慕正化,多所饒益。
Collect the relics, erect pagodas and temples on the four thoroughfares, and hang banners on the outside, so that all the people in the country can see the royal pagoda and think about it, and it will benefit a lot.
『阿難!汝欲葬我,先以香湯洗浴,用新劫貝周匝纏身,以五百張疊次如纏之。
"Ananda!" If you want to bury me, you should first bathe in fragrant soup and wrap yourself with five hundred new calamity shells.
內身金棺,灌以麻油畢,舉金棺置於第二大鐵槨中,栴檀香槨次重於外,積眾名香,厚衣其上而闍維之。
The inner body of the golden coffin was filled with sesame oil. The golden coffin was placed in the second largest iron coffin. The sandalwood coffin was heavier than the outer coffin. Many famous incense were accumulated on it. Thick clothes were placed on top of it, and the coffin was held in place.
收撿舍利,於四衢道起立塔廟,表剎懸繒,使諸行人皆見佛塔,思慕如來法王道化,生獲福利,死得上天,除得道者。』
Collect the relics and set up pagodas and temples on the four thoroughfares, with hanging banners outside, so that all passers-by can see the pagoda and yearn for the enlightenment of the Tathagata Dharma King. 』
」
時,諸末羅各相謂言:
At that time, all the Mo Luo said to each other:
「我等還城,供辦葬具、香花、劫貝、棺槨、香油及與白疊。」
We will return to the city to provide funeral utensils, fragrant flowers, shells, coffins, fragrant oil, and white stacks.
時,諸末羅即共入城,供辦葬具已,還到天冠寺,以淨香湯洗浴佛身,以新劫貝周匝纏身,五百張疊次如纏之。
At that time, all the Moluo people entered the city together to prepare the funeral necessities. They also went to Tianguan Temple, bathed the Buddha's body with pure fragrant soup, and wrapped the Buddha's body with five hundred sheets of new calamity shells.
內身金棺,灌以香油,奉舉金棺置於第二大鐵槨中,栴檀木槨重衣其外,以眾名香而\xED\xA1\x9C\xED\xB2\x90其上。
The inner body of the golden coffin was filled with sesame oil, and the golden coffin was lifted up and placed in the second large iron coffin. The sandalwood coffin was heavily clothed on the outside, and incense with various names was placed on it.
時,有末羅大臣名曰路夷,執大炬火,欲燃佛積,而火不燃。
At that time, there was a Moluo minister named Lu Yi who was holding a big torch and wanted to burn the Buddha's treasure, but the fire did not burn.
又有大末羅次前燃其積,火又不燃。
There was also a large mora in front of him that burned the accumulated fire, but the fire did not burn.
時,阿那律語諸末羅言:
At that time, Anārüdha spoke to all the Moluo people:
「止!止!諸賢!非汝所能,火滅不燃,是諸天意。」
Stop! Stop! Sages! It is beyond your control. It is the will of the gods to extinguish the fire and not to burn it.
末羅又問:
Mo Luo asked again:
「諸天何故使火不燃?」
Why do the heavens keep the fire from burning?
阿那律言:
Analyta says:
「天以大迦葉將五百弟子從波婆國來,今在半道,及未闍維,欲見佛身,天知其意,故使火不燃。」
Heaven sent Maha Kasyapa to bring five hundred disciples from the country of Pobo. Now they are in the middle of the road, and they are not yet in Chavi. They want to see the Buddha's body. God knows his intention, so he prevents the fire from burning.
末羅又言:
Mo Luo said again:
「願遂此意!」
I hope this will come true!
爾時,大迦葉將五百弟子從波婆國來,在道而行,遇一尼乾子手執文陀羅花。
At that time, Maha Kassapa brought five hundred of his disciples from the country of Pobo and were walking on the road. They met a niganzi holding a Wendala flower in his hand.
時,大迦葉遙見尼乾子,就往問言:
At that time, Kassapa saw Niganzi in the distance and asked:
「汝從何來?」
Where are you from?
報言:
Report:
「吾從拘尸城來。」
I come from the city of Kushi.
迦葉又言:
Kasyapa further said:
「汝知我師乎?」
Do you know my master?
答曰:
Answer:
「知。」
Know.
又問:
Asked again:
「我師存耶?」
My teacher Cun?
答曰:
Answer:
「滅度已來,已經七日,吾從彼來,得此天華。」
It has been seven days since annihilation has come. I came from there to obtain this heavenly splendor.
迦葉聞之,悵然不悅。
When Kasyapa heard this, he was displeased.
時,五百比丘聞佛滅度,皆大悲泣,宛轉號咷,不能自勝,捫淚而言:
At that time, when the five hundred bhikkhus heard that the Buddha had passed away, they all wept with great sadness. They whined and howled. Unable to overcome themselves, they spoke through their tears:
「如來滅度,何其駛哉!世尊滅度,何其疾哉!大法淪翳,何其速哉!群生長衰,世間眼滅。
"How swiftly is the Tathagata passing away! How swiftly is the World Honored One passing away! How swiftly is the Great Dharma falling into the shadows! Groups grow and decline, and the worldly eye is destroyed.
譬如大樹根拔,枝條摧折,又如斬蛇,宛轉迴遑,莫知所奉。」
It is like a big tree whose roots are uprooted and its branches are broken, or like a snake being chopped off, which turns around and hides, without knowing what it is serving. "
時,彼眾中有釋種子,字拔難陀,止諸比丘言:
At that time, among the crowd there was a monk named Shiba Nanda, who stopped the monks and said:
「汝等勿憂,世尊滅度,我得自在。
"Don't worry, the World Honored One will be destroyed and I will be at ease.
彼者常言:
They often say:
『當應行是,不應行是。』
"You should do what you should do, and you shouldn't do what you should do." 』
自今已後,隨我所為。」
From now on, let me do whatever you want. "
迦葉聞已,悵然不悅,告諸比丘曰:
When Kassapa heard this, he was displeased and told the monks:
「速嚴衣鉢,時詣雙樹,及未闍維,可得見佛。」
Surfing the robe and bowl quickly, you can reach the two trees at the same time, and you can see the Buddha before you are in Chavi.
時,諸比丘聞大迦葉語已,即從座起,侍從迦葉,詣拘尸城,渡尼連禪河水,到天冠寺,至阿難所。
At that time, all the monks heard the words of Kassapa, and immediately stood up from their seats and followed Kassapa to the city of Kushi, crossed the Nilianchan River, arrived at Tianguan Temple, and arrived at Ananda's place.
問訊已,一面住,語阿難言:
After questioning, I stayed there and said to Ananda:
「我等欲一面覲舍利,及未闍維,寧可見不?」
We want to pay homage to the relics. Wouldn't we rather see the relics before we meet?
阿難答言:
Ananda replied:
「雖未闍維,難復可見。
"Although it has not yet been restored, it is difficult to see it again.
所以然者?
So?
佛身既洗以香湯纏以劫貝,五百張疊次如纏之。
The Buddha's body was washed, wrapped in fragrant soup, and wrapped with kalpa shells, five hundred of which were stacked one above another.
藏於金棺,置鐵槨中,栴檀香槨重衣其外,以為佛身難復可覩。」
He hid it in a gold coffin, placed it in an iron coffin, and wrapped the sandalwood coffin with heavy clothes outside, thinking that the Buddha's body would be difficult to recover. "
迦葉請至三,阿難答如初:
Kassapa asked him to come three times, and Ananda replied as before:
「以為佛身難復得見。」
I thought it would be difficult to see the Buddha's body again.
時,大迦葉適向香\xED\xA1\x9C\xED\xB2\x90,於時佛身從重槨內雙出兩足,足有異色,迦葉見已,怪問阿難:
At that time, the great Kassapa was facing the incense. At that time, the Buddha's body came out from the heavy coffin with two feet. The feet had a strange color. Kassapa saw this and asked Ananda strangely:
「佛身金色,足何故異?」
The Buddha's body is golden, why is it so different?
阿難報曰:
Ananda reported:
「向者,有一老母悲哀而前手撫佛足,淚墮其上,故色異耳。」
I saw an old woman who was grieving and touching the Buddha's feet with her front hand. Her tears fell on her, so her color was strange.
迦葉聞已,又大不悅,即向香\xED\xA1\x9C\xED\xB2\x90,禮佛舍利。
When Kasyapa heard this, he was very displeased, so he went to the incense and paid homage to the Buddha's relics.
時,四部眾及上諸天同時俱禮,於是佛足忽然不現。
At that time, all the four tribes and all the heavens above bowed to him at the same time, and the Buddha's feet suddenly disappeared.
時,大迦葉繞\xED\xA1\x9C\xED\xB2\x90三匝,而作頌曰:
At that time, Kassapa Mahakasyapa walked around three times and chanted:
「諸佛無等等,  聖智不可稱;
"Buddhas are incomparable, and holy wisdom cannot be called;
無等之聖智,  我今稽首禮。
Incomparable Holy Wisdom, I bow to you now.
無等等沙門,  最上無瑕穢;
There is no waiting for the ascetics, the most impeccable;
牟尼絕愛枝,  大仙天人尊;
The Muni loves the branches, the great immortals, gods and humans respect them;
人中第一雄,  我今\xED\xA1\x96\xED\xB1\xB3首禮。
The greatest hero among men, I will give you my first bow today.
苦行無等侶,  離著而教人;
Asceticism has no companion, teaching others in isolation;
無染無垢塵,  稽首無上尊。
Untainted and untainted, the supreme leader is the leader.
三垢垢已盡,  樂於空寂行;
The three defilements are gone, I am happy to walk in emptiness and silence;
無二無疇匹,  \xED\xA1\x96\xED\xB1\xB3首十力尊。
There is no duality and no domain, \xED\xA1\x96\xED\xB1\xB3The first ten powerful beings.
善逝為最上,  二足尊中尊;
The good deed is the best, the two-legged venerable is the middle one;
覺四諦止息,  稽首安隱智。
I feel that the Four Noble Truths have ceased, and my head is in peace and wisdom.
沙門中無上,  迴邪令入正;
The supreme one among the ascetics, who turn away the evil and order the righteousness;
世尊施寂滅,  稽首湛然迹。
The World-Honored One consecrates Nirvana, and looks at the traces of his head.
無熱無瑕郄,  其心當寂定;
Without heat or blemish, his mind should be calm;
練除諸塵穢,  稽首無垢尊。
Practice to eliminate all dust and filth, and make your head clean.
慧眼無限量,  甘露滅名稱;
The eye of wisdom is limitless, and the nectar destroys the name;
希有難思議,  稽首無等倫。
It's hard to imagine, but it's unparalleled.
吼聲如師子,  在林無所畏;
Roaring like a master, fearless in the forest;
降魔越四姓,  是故\xED\xA1\x96\xED\xB1\xB3首禮。」
The four surnames can be conquered by demons, so this is the first ceremony. "
大迦葉有大威德,四辯具足,說此偈已,時,彼佛\xED\xA1\x9C\xED\xB2\x90不燒自燃,諸末羅等各相謂言:
Maha Kassapa, who had great majesty and virtue and was well versed in the four arguments, had finished speaking this verse. At that time, the Buddha's body burned without burning, and all the Mara and others said to each other:
「今火猛熾,焰盛難止,闍維舍利,或能消盡,當於何所求水滅之?」
Now the fire is blazing fiercely, and the flames are so strong that it is difficult to stop them. The relics of Jhavi may be extinguished, so why should I ask for water to extinguish them?
時,佛\xED\xA1\x9C\xED\xB2\x90側有娑羅樹神,篤信佛道,尋以神力滅佛\xED\xA1\x9C\xED\xB2\x90火。
At that time, there was a Sala tree god beside the Buddha. He believed deeply in Buddhism and sought to use his divine power to extinguish the Buddha's fire.
時,諸末羅復相謂言:
At that time, Zhu Moluo came back to his prime minister and said:
「此拘尸城左右十二由旬,所有香花,盡當採取,供佛舍利。」
Twelve leagues to the left and right of this city of Kushi, all the fragrant flowers should be taken and offered to the Buddha's relics.
尋詣城側,取諸香花,以用供養。
Search the side of the city and collect fragrant flowers to use as offerings.
時,波婆國末羅民眾,聞佛於雙樹滅度,皆自念言:
At that time, the people of Moluo in the country of Pobo heard that the Buddha died in the twin trees, and they all thought to themselves:
「今我宜往,求舍利分,自於本土,起塔供養。」
Now I should go and ask for the relics, and build a stupa from my hometown to make offerings to him.
時,波婆國諸末羅即下國中,嚴四種兵——象兵、馬兵、車兵、步兵,到拘尸城,遣使者言:
At that time, the Moluo people of the Popo Kingdom came down to the country and sent four kinds of soldiers - elephant soldiers, horse soldiers, chariot soldiers, and infantry soldiers to Kushi City and sent envoys to say:
「聞佛眾祐,止此滅度,彼亦我師,敬慕之心,來請骨分,當於本國起塔供養。」
Having heard that the Buddha has protected me from this state of extinction, he is also my teacher. With admiration and admiration, I have come to ask for the bones and build a pagoda in my country to offer them.
拘尸王答曰:
King Kushi replied:
「如是!如是!誠如所言,但為世尊垂降此土,於茲滅度,國內士民,當自供養,遠勞諸君,舍利分不可得。」
That's it! That's it! It's just as it was said. But because the World Honored One descended to this land to be annihilated, the people in the country should support themselves and work for you from afar. No relics can be obtained.
時,遮羅頗國諸跋離民眾,及羅摩伽國拘利民眾、毘留提國婆羅門眾、迦維羅衛國釋種民眾、毘舍離國離車民眾,及摩竭王阿闍世,聞如來於拘尸城雙樹間而取滅度,皆自念言:
At that time, the people of the Bali Kingdom of the Chalapura Kingdom, the Kolli people of the Ramaka Kingdom, the Brahmanas of the Viruti Kingdom, the Sakka people of the Kaviravastu Kingdom, the Licha people of the Vaisali Kingdom, and Ajasatha, the king of Moga, When they heard that the Tathagata was taking the salvation of annihilation among the two trees of Kushi City, they all thought to themselves:
「今我宜往,求舍利分。」
Now I should go and ask for the relics.
時,諸國王阿闍世等,即下國中,嚴四種兵——象兵、馬兵、車兵、步兵,進渡恒水,即勅婆羅門香姓:
At that time, the kings Ajasa and others came down to the country and sent four kinds of soldiers - elephant soldiers, horse soldiers, chariot soldiers, and infantry soldiers to cross the Hengshui River, and they ordered the Brahman Xiang surname:
「汝持我名,入拘尸城,致問諸末羅等:
"You take my name and enter the city of Kushi to ask all the Moluo and others:
『起居輕利,遊步強耶?
It's easy to make money in daily life, but it's strong when traveling?
吾於諸賢,每相宗敬,鄰境義和,曾無諍訟。
I am respectful to all the sages, my neighbors are harmonious, and I have never had any disputes or lawsuits.
我聞如來於君國內而取滅度,唯無上尊,實我所天,故從遠來,求請骨分,欲還本土,起塔供養。
I heard that the Tathagata came to your country to attain annihilation. He is the only Supreme Being who truly fulfills my destiny. Therefore, he came from afar to ask for his bones. If he wanted to return to his homeland, he built a stupa to make offerings to him.
設與我者,舉國重寶,與君共之。』
If you give it to me, the whole country will treasure it, and I will share it with you. 』
」
時,香姓婆羅門受王教已,即詣彼城,語諸末羅曰:
At that time, a Brahmin named Xiang had received the king's teachings. He went to that city and spoke to the Moluo people:
「摩竭大王致問無量:
"King Mojie asked Wuliang:
『起居輕利,遊步強耶?
It's easy to make money in daily life, but it's strong when traveling?
吾於諸君,每相宗敬,鄰境義和,曾無諍訟。
I am always respectful to you, my neighbors are harmonious, and I have never had any disputes or lawsuits.
我聞如來於君國內而取滅度,唯無上尊,實我所天,故從遠來,求請骨分,欲還本土,起塔供養。
I heard that the Tathagata came to your country to attain annihilation. He is the only Supreme Being who truly fulfills my destiny. Therefore, he came from afar to ask for his bones. If he wanted to return to his homeland, he built a stupa to make offerings to him.
設與我者,舉國重寶,與君共之。』
If you give it to me, the whole country will treasure it, and I will share it with you. 』
」
時,諸末羅報香姓曰:
At that time, Zhumo Luo reported the surname Xiang and said:
「如是!如是!誠如君言。
"So! So true! As you say.
但為世尊埀降此土,於茲滅度,國內士民自當供養,遠勞諸君,舍利分不可得。」
However, because the World Honored One has descended to this land and is here to be annihilated, the scholars and people in the country should make offerings to him and help you from far away, and the relics cannot be obtained. "
時,諸國王即集群臣,眾共立議,作頌告曰:
At that time, all the kings gathered their ministers together, made a meeting together, and made a eulogy and said:
「吾等和議,  遠來拜首,
"We have made peace and come from afar to pay our respects.
遜言求分,  如不見與,
If you don't meet me and ask for points,
四兵在此,  不惜身命,
The four soldiers are here, regardless of their lives,
義而弗獲,  當以力取。」
Righteousness cannot be obtained, but it should be obtained with force. "
時,拘尸國即集群臣,眾共立議,以偈答曰:
At that time, the ministers of Kushi State gathered together, and they all made a meeting and responded with a verse:
「遠勞諸君,  屈辱拜首,
"My dear lords who have worked far away, I bow down in humiliation.
如來遺形,  不敢相許,
The remains of the Tathagata, I dare not agree to,
彼欲舉兵,  吾斯亦有,
He wants to raise his troops, but I also have them.
畢命相抵,  未之有畏。」
Life and death are balanced, but there is no fear in the future. "
時,香姓婆羅門曉眾人曰:
At that time, a Brahmin named Xiang came to everyone and said:
「諸賢!長夜受佛教誡,口誦法言,心服仁化,一切眾生常念欲安,寧可諍佛舍利共相殘害?
All sages, you have been receiving Buddhist precepts for a long night, reciting Dharma words orally, and being benevolent with your heart. All sentient beings always think about peace. Why would you rather accuse the Buddha's relics and harm each other?
如來遺形欲以廣益,舍利現在但當分取。」
In order to use the Tathagata's remains to benefit a wide range of people, the relics should be taken in portions. "
眾咸稱善,尋復議言:
Everyone praised him for his good deeds and asked for further comment:
「誰堪分者?」
Who deserves to be divided?
皆言香姓婆羅門仁智平均,可使分也。
It is said that the Brahmin surnamed Xiang has average benevolence and intelligence, and can be divided.
時,諸國王即命香姓:
At that time, the kings named Xiang:
「汝為我等分佛舍利,均作八分。」
You divide the Buddha's relics equally into eight parts for me.
於時,香姓聞諸王語已,即詣舍利所,頭面禮畢,徐前取佛上牙,別置一面。
At that time, after hearing the words of the kings, Xiang went to the place where the relics were placed. After bowing with his head and face, he went forward to take the Buddha's upper teeth and placed them on the other side.
尋遣使者,齎佛上牙,詣阿闍世王所,語使者言:
I sent an envoy to the Buddha's upper teeth and went to the residence of King Ajāsaṣṇa and spoke to the envoy:
「汝以我聲,上白大王:
"Use my voice to speak to the great king:
『起居輕利,遊步強耶?
It's easy to make money in daily life, but it's strong when traveling?
舍利未至,傾遲無量耶?
The relics haven't arrived yet, so the dumping has been delayed immeasurably?
今付使者如來上牙,竝可供養,以慰企望,明星出時,分舍利訖,當自奉送。』
Now I give it to the Tathagata, the envoy, to have his teeth raised, and to feed him to comfort his hope. When the star comes out, I will distribute the relics and present them to him. 』
」
時,彼使者受香姓語已,即詣阿闍世王所,白言:
At that time, the envoy had received the incense and had spoken of his surname. He went to the residence of King Ajasa and said in plain words:
「香姓婆羅門致問無量:
"The Brahman surnamed Xiang asked the immeasurable:
『起居輕利,遊步強耶?
It's easy to make money in daily life, but it's strong when traveling?
舍利未至,傾遲無量耶?
The relics haven't arrived yet, so the dumping has been delayed immeasurably?
今付使者如來上牙,竝可供養,以慰企望,明星出時,分舍利訖,當自奉送。』
Now I give it to the Tathagata, the envoy, to have his teeth raised, and to feed him to comfort his hope. When the star comes out, I will distribute the relics and present them to him. 』
」
爾時,香姓以一瓶受一石許,即分舍利,均為八分已,告眾人言:
At that time, the surname Xiang accepted a stone in a bottle and divided the relics into eight parts. He told everyone:
「願以此瓶,眾議見與,自欲於舍起塔供養。」
I hope that with this vase, everyone will discuss it and offer it to me at the Sacrifice Pagoda.
皆言:
All said:
「智哉!是為知時,即共聽與。」
How wise! When you know it, you listen together.
時,有畢鉢村人白眾人言:
At that time, a person from Bibo Village said to everyone:
「乞地燋炭,起塔供養。」
Begging for charcoal from the ground and building a pagoda to make offerings.
皆言:
All said:
「與之。」
With it.
時,拘尸國人得舍利分,即於其土起塔供養。
At that time, the people of Kushi got the relics and built a stupa on their soil to make offerings.
波婆國人、遮羅國、羅摩伽國、毘留提國、迦維羅衛國、毘舍離國、摩竭國阿闍世王等,得舍利分已,各歸其國,起塔供養。
The people of the Bava Kingdom, the Chalukya Kingdom, the Ramaka Kingdom, the Viruti Kingdom, the Kaviravastu Kingdom, the Vaishali Kingdom, and the King Ajasaputta of the Moja Kingdom, etc., received the relics and returned them to their own countries, and built stupas to offer them.
香姓婆羅門持舍利瓶歸起塔廟,畢鉢村人持地燋炭歸起塔廟。
The Brahmin surnamed Xiang returned to the pagoda temple with a relic vase, and the people from Bibo village returned to the pagoda temple with charcoal from the ground.
當於爾時,如來舍利起於八塔,第九瓶塔,第十炭塔,第十一生時髮塔。
At that time, the Tathagata's relics arose from the eight towers, the ninth bottle tower, the tenth charcoal tower, and the eleventh birth tower.
何等時佛生?
When was the Buddha born?
何等時成道?
When will you become enlightened?
何等時滅度?
When will it be destroyed?
沸星出時生,沸星出出家,沸星出成道,沸星出滅度(丹本注云問中應有何等時出家諸本並闕)。
When the Boiling Star appears, birth occurs, when the Boiling Star emerges from the monastic life, when the Boiling Star emerges from enlightenment, when the Boiling Star emerges from the state of annihilation (the Danben annotation asks how many times the Boiling Star should become a monk).
何等生二足尊?
How to give birth to a two-legged deity?
何等出叢林苦?
How miserable is the jungle?
何等得最上道?
How to achieve the best path?
何等入涅槃城?
How to enter the city of Nirvana?
沸星生二足尊,  沸星出叢林苦,
The boiling star gave birth to a two-legged god, the boiling star gave birth to suffering in the jungle,
沸星得最上道,  沸星入涅槃城。
Boiling Star attains the highest path, Boiling Star enters the city of Nirvana.
八日如來生,  八日佛出家,
On the eighth day the Tathagata was born, on the eighth day the Buddha became a monk.
八日成菩提,  八日取滅度。
In eight days, you will achieve Bodhi, and in eight days, you will achieve nirvana.
八日生二足尊,  八日出叢林苦,
On the eighth day, the two-legged deity was born. On the eighth day, he emerged from the jungle and suffered.
八日成最上道,  八日入泥洹城。
On the eighth day, he reached the highest road, and on the eighth day he entered Nihuan City.
二月如來生,  二月佛出家,
In the second month the Tathagata was born, in the second month the Buddha became a monk,
二月成菩提,  八日取涅槃。
Achieve Bodhi in the second month and achieve Nirvana on the eighth day.
二月生二足尊,  二月出叢林苦,
The two-legged deity was born in the second month. The suffering of the jungle came out in the second month.
二月得最上道,  八日入涅槃城。
In the second month, he attained the highest path, and on the eighth day, he entered the city of Nirvana.
娑羅花熾盛,  種種光相照;
The sala flowers are in full bloom, and all kinds of lights shine on each other;
於其本生處,  如來取滅度。
In his original place, the Tathagata attains the state of annihilation.
大慈般涅槃,  多人稱讚禮;
The Great Compassionate Nirvana, many people praise it;
盡度諸恐畏,  決定取滅度。
To overcome all fears, I decided to take the path of annihilation.
佛說長阿含經卷第四
The Buddha Speaks of the Long Agama Sutra Volume 4
#----------------------------------------------------------------------
#------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 1 冊 No.
#[Scripture Information] Taisho Newly Revised Tripitaka Volume 1 No.
1 長阿含經
1 Long Agama Sutra
#【版本記錄】發行日期:
#[Version Record] Release date:
2023-12,最後更新:
2023-12, last updated:
2023-10-03
2023-10-03
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會(CBETA)依「大正新脩大藏經」所編輯
#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taisho New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供,張文明大德提供,北美某大德提供,法雨道場提供新式標點
#[Original data] Provided by Great Master Xiao Zhenguo, provided by Great Master Zhang Wenming, provided by a great Master in North America, and new punctuation points provided by Fayu Dojo
#【其他事項】本資料庫可自由免費流通,詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
#------------------------------------------------ --------------------------
佛說長阿含經卷第五
The Buddha Speaks of the Long Agama Sutra Volume 5
後秦弘始年佛陀耶舍共竺佛念譯
Translation of Buddha Yashe Gongzhu Buddha's Recitation in the Hongshi Year of the Later Qin Dynasty

3 - DA 3 Govinda

(三)第一分典尊經第三
(3) The first part of Dianzun Sutra, the third part
如是我聞:
This is what I heard:
一時,佛在羅閱祇耆闍崛山,與大比丘眾千二百五十人俱。
At one time, the Buddha was on Mount Luo Yue Ji Jiajue, together with a group of 1,250 great bhikkhus.
爾時,執樂天般遮翼子,於夜靜寂無人之時,放大光明,照耆闍崛山來至佛所,頭面禮佛足已,在一面立。
At that time, holding the wings like a happy sky, in the stillness of the night when no one was around, he magnified the light and illuminated the Jijajjue Mountain. When he came to the Buddha's place, he bowed to the Buddha's feet with his head and face, and stood on one side.
時,般遮翼白世尊言:
At that time, the Blessed One said:
「昨梵天王至忉利天,與帝釋共議。
"Yesterday King Brahma arrived at the Trayastrim Heaven and discussed it with Emperor Sakyamuni.
我親從彼聞,今者寧可向世尊說不?」
I personally heard from him, now I would rather say no to the World Honored One? "
佛言:
Buddha said:
「汝欲說者,便可說之。」
If you want to speak, you can speak.
般遮翼言:
Ban Zheyi said:
「一時,忉利諸天集法講堂,有所講論。
"At one time, all the Trayast and Li gods gathered in a Dharma lecture hall to give lectures.
時,四天王隨其方面,各當位坐,提帝賴吒天王在東方坐,其面西向,帝釋在前;
At that time, the four heavenly kings followed each other and sat in their respective positions. King Titi Laizha sat in the east with his face facing west, with Emperor Shi in front;
毘樓勒天王在南方坐,其面北向,帝釋在前;
King Paralu is seated in the south, facing north, with Sakyamuni in front;
毘樓博叉天王在西方坐,其面東向,帝釋在前;
The Heavenly King Parabosha is seated in the west, facing east, with Emperor Shakti in front of him;
毘沙門天王在北方坐,其面南向,帝釋在前。
King Bishamon sits in the north, facing south, with Sakyamuni in front.
時,四天王皆先坐已,然後我坐,復有餘大神天,皆先於佛所,淨修梵行,於此命終,生忉利天,使彼諸天,增益五福:
At that time, all the four heavenly kings sat down first, and then I sat down, and the remaining great god heavens all went to the Buddha's place to practice the pure life of Brahma. At the end of their lives, they were born in the treacherous and beneficial heavens, so that the heavens in those heavens would gain the five blessings:
一者天壽,二者天色,三者天名稱,四者天樂,五者天威德。
The first is heaven's longevity, the second is heaven's color, the third is heaven's name, the fourth is heaven's happiness, and the fifth is heaven's might and virtue.
時,諸忉利天皆踊躍歡喜言:
At that time, all the Traitor and Li gods were excited and said joyfully:
『增益諸天眾,減損阿須倫眾。』
"It will gain the gods and detract from the people of Ashulun." 』
爾時,釋提桓因知諸天人有歡喜心,即為忉利諸天而作頌曰:
At that time, because Shitihuan knew that the heavens and humans were happy, he composed a hymn to punish and benefit the heavens and said:
「『忉利諸天人,  帝釋相娛樂;
"'Tradition benefits all gods and humans, and the emperor and ministers entertain;
禮敬於如來,  最上法之王。
Pay homage to the Tathagata, the King of the Supreme Dharma.
諸天受影福,  壽、色、名、樂、威;
All gods receive shadow blessings, longevity, color, fame, happiness, and prestige;
於佛修梵行,  故來生此間。
He practiced the holy life in the Buddha, so he will be reborn here in the future.
復有諸天人,  光色甚巍巍;
Again there are gods and men, whose light and color are very majestic;
佛智慧弟子,  生此復殊勝。
Wisdom disciples of the Buddha, this life is extraordinary.
忉利及因提,  思惟此自樂;
The benefits and causes are mentioned, and I am happy when I think about them;
禮敬於如來,  最上法之王。』
Pay homage to the Tathagata, the King of the Supreme Dharma. 』
「爾時,忉利諸天聞此偈已,倍復歡喜,不能自勝,增益諸天眾,減損阿須倫眾。
"At that time, when the Trayast gods heard this stanza, they became doubly happy and unable to overcome themselves. It benefited the gods and harmed the Asurauns.
釋提桓因見忉利天歡喜悅豫,即告之曰:
When Shi Tihuan saw that Tuoli Tian was overjoyed, he immediately told him:
『諸賢!汝等頗欲聞如來八無等法不?』
"All sages!" Don't you really want to hear the eight immeasurable dharma of the Tathagata? 』
時,忉利諸天言:
At that time, the gods said:
『願樂欲聞!』
"I wish you could hear it!" 』
「帝釋報言:
"The Emperor Sakyamuni reported:
『諦聽!諦聽!善思念之。
"Listen carefully!" Listen! Think of it well.
諸賢!如來、至真、等正覺,十號具足,不見過去、未來、現在有如來、至真,十號具足,如佛者也。
All sages! The Tathagata, the Supreme Realm, and other fully enlightened people have the tenth name. They do not see the past, future, and present. There are Tathagata, the Supreme Reality, and the tenth number are complete, like Buddhas.
佛法微妙,善可講說,智者所行,不見過去、未來、現在有微妙法,如佛者也。
The Dharma of Buddhism is subtle, and good things can be explained. A wise man does it without seeing the subtle Dharma in the past, future, or present, just like a Buddha.
佛由此法,而自覺悟,通達無礙,以自娛樂,不見過去、未來、現在能於此法而自覺悟,通達無礙,以自娛樂,如佛者也。
The Buddha has self-enlightenment through this Dharma, has no hindrance in understanding, and uses it to entertain himself. He does not see the past, future, and present. He can realize self-consciousness in this Dharma, has full access and no hindrance, and uses it to entertain himself, just like the Buddha.
諸賢!佛以此法自覺悟已,亦能開示涅槃徑路,親近漸至,入於寂滅。
All sages! The Buddha has realized enlightenment through this method, and can also reveal the path to Nirvana. He can gradually get closer and enter the state of Nirvana.
譬如恒河水、炎摩水,二水竝流,入於大海。
For example, the water of the Ganges River and the Yanmo River flow together and enter the sea.
佛亦如是,善能開示涅槃徑路,親近漸至,入于寂滅,不見過去、未來、現在有能開示涅槃徑路,如佛者也。
The same is true for the Buddha. He is good at showing the path to Nirvana. He gradually gets close to him and enters into silence. He does not see anyone in the past, future or present who can show the path to Nirvana, just like the Buddha.
諸賢!如來眷屬成就,剎利、婆羅門、居士、沙門、有智慧者,皆是如來成就眷屬,不見過去、未來、現在眷屬成就,如佛者也。
All sages! The followers of the Tathagata have achieved success. Ksriyas, Brahmins, lay people, ascetics, and wise people are all the followers of the Tathagata. There is no such thing as the achievements of the followers of the past, future, and present, who are like Buddhas.
諸賢!如來大眾成就,所謂比丘、比丘尼、優婆塞、優婆夷,不見過去、未來、現在大眾成就,如佛者也。
All sages! The achievements of the Tathagata, the so-called monks, bhikshunis, Upasakas, and Upasikas, do not see the achievements of the past, future, and present masses, and they are like Buddhas.
諸賢!如來言行相應,所言如行,所行如言,如是則為法法成就,不見過去、未來、現在言行相應,法法成就,如佛者也。
All sages! The Tathagata's words and deeds correspond to each other, what he says is like his deeds, and what he does is like his words. This is the accomplishment of the Dharma. He does not see the past, future, and present. His words and deeds correspond to each other, and the Dharma is accomplished, just like the Buddha.
諸賢!如來多所饒益,多所安樂,以慈愍心利益天人,不見過去、未來、現在多所饒益,多所安樂,如佛者也。
All sages! The Tathagata benefits a lot, brings a lot of peace and happiness, benefits gods and humans with compassion and compassion, and does not see the past, future, and present. He has a lot of benefits and a lot of peace and happiness, just like the Buddha.
諸賢!是為如來八無等法。』
All sages! These are the eight immeasurable dharmas of the Tathagata. 』
「時,忉利天作是說言:
"At that time, the Traitor Lord said this:
『若使世間有八佛出者,當大增益諸天眾,減損阿須倫眾。』
"If eight Buddhas appear in the world, it will greatly benefit the gods and detract from the asurans. 』
時,忉利天言:
At that time, the Traitor God said:
『且置八佛,正使七佛、六佛,乃至二佛出世者,亦大增益諸天眾,減損阿須倫眾,何況八佛?』
"Furthermore, if the Eight Buddhas are brought into the world, the seven Buddhas, the Six Buddhas, or even the Two Buddhas will be brought into the world. This will also greatly benefit all the gods and detract from the Asura people. How much more the Eight Buddhas?" 』
時,釋提桓因告忉利天言:
At that time, Shi Tihuan complained to Li Tian:
『我從佛聞,親從佛受,欲使一時二佛出世,無有是處。
"I heard it from the Buddha and personally received it from the Buddha. There is no point in trying to make two Buddhas appear in the world at one time.
但使如來久存於世,多所慈愍,多所饒益,天人獲安,則大增益諸天,減損阿須倫眾。』
But if the Tathagata is allowed to remain in the world for a long time, show much compassion and benefit, and bring peace to gods and humans, then it will greatly benefit the gods and detract from the Asura people. 』
」
時,般遮翼白佛言:
At that time, Pānzhiyi said to the Buddha:
「世尊!忉利諸天所以集法講堂上者,共議思惟,稱量觀察,有所教令,然後為四天王說。
"World-Honored One, all the Trayasha gods gathered in the Dharma lecture hall, discussed and pondered together, weighed and observed, made instructions, and then spoke to the four heavenly kings.
四王受教已,各當位而坐,其坐未久,有大異光照于四方。
The four kings had received the instruction and sat down in their respective positions. Not long after they had sat down, a great light shone in all directions.
時,忉利天見此光已,皆大驚愕:
At that time, when the Trayastites saw this light, they were all astonished:
『今此異光,將有何怪?』
"What's strange about this strange light now?" 』
諸大神天有威德者,亦皆驚怖:
All the great gods and powerful beings are also frightened:
『今此異光,將有何怪?』
"What's strange about this strange light now?" 』
時,大梵王即化為童子,頭五角髻,在大眾上虛空中立,顏貌端正,與眾超絕,身紫金色,蔽諸天光。
At that time, King Brahma transformed into a boy, with a five-pointed bun on his head, standing in the sky above the crowd. His appearance was upright, outstanding among the crowd, and his body was purple and gold, covering all the heavenly lights.
時,忉利天亦不起迎,亦不恭敬,又不請坐。
At that time, Trayasatha did not come to greet him, nor did he show respect, nor did he ask to sit down.
時,梵童子隨所詣坐,坐生欣悅,譬如剎利水澆頭種,登王位時,踊躍歡喜。
At that time, the Brahma boy would sit wherever he wanted, and he would be happy when he sat there, just like watering the seeds on his head with Ksali water, and he would be excited and joyful when he ascended the throne.
來坐未久,復自變身,作童子像,頭五角髻,在大眾上虛空中坐,譬如力士坐於安座,嶷然不動。
Not long after he came to sit, he transformed himself into the image of a boy with a five-pointed bun on his head. He sat in the air above the crowd, just like a strong man sitting on his throne, motionless.
而作頌曰:
And as a eulogy:
「『忉利諸天人,  帝釋相娛樂;
"'Tradition benefits all gods and humans, and the emperor and ministers entertain;
禮敬於如來,  最上法之王。
Pay homage to the Tathagata, the King of the Supreme Dharma.
諸天受影福,  壽、色、名、樂、威;
All gods receive shadow blessings, longevity, color, fame, happiness, and prestige;
於佛修梵行,  故來生此間。
He practiced the holy life in the Buddha, so he will be reborn here in the future.
復有諸天人,  光色甚巍巍;
Again there are gods and men, whose light and color are very majestic;
佛智慧弟子,  生此復殊勝。
Wisdom disciples of the Buddha, this life is extraordinary.
忉利及因提,  思惟此自樂;
The benefits and causes are mentioned, and I am happy when I think about them;
禮敬於如來,  最上法之王。』
Pay homage to the Tathagata, the King of the Supreme Dharma. 』
「時,諸忉利天語童子曰:
"At that time, all the Traitors and Li Heavenly Masters spoke to the boy:
『吾等聞天帝釋稱說如來八無等法,歡喜踊躍,不能自勝。』
"When we heard that the Emperor of Heaven expounded the Tathagata's eight immeasurable dharma, we jumped for joy and could not overcome ourselves. 』
時,梵童子語忉利天言:
At that time, the Brahma boy spoke to the Heavenly God:
『何等如來八無等法?
What are the eight immeasurable dharmas of the Tathagata?
吾亦樂聞。』
I'm also happy to hear it. 』
時,天帝釋即為童子說如來八無等法,忉利諸天、童子聞說已,倍復歡喜,不能自勝,增益諸天眾,減損阿須倫眾。
At that time, the Heavenly Emperor Shijie spoke to the boy about the eight immeasurable Dharma of the Tathagata, which was beneficial to all the gods. When the boy heard the words, he was doubly happy and could not overcome himself.
是時,童子見天歡喜,復增欣躍,即告忉利天曰:
At that time, the boy was overjoyed to see Heaven, and his joy increased again, and he immediately told the Tragedy Heaven:
『汝等欲聞一無等法不?』
"Don't you want to hear the infinite Dharma? 』
天曰:
Heaven said:
『善哉!願樂欲聞。』
"How good!" I wish I could hear it. 』
「童子告曰:
"The boy said:
『汝樂聞者,諦聽!諦受!當為汝說。』
"You who are pleased to hear it, listen carefully! Enjoy! Let me tell you. 』
告諸天曰:
Tell the gods:
『如來往昔為菩薩時,在所生處聰明多智。
"When Tathagata was a Bodhisattva in the past, he was very intelligent and wise wherever he was born.
諸賢!當知過去久遠時,世有王名曰地主,第一太子名曰慈悲。
All sages! When you know that a long time ago, there was a king named Landlord, and the first prince was named Mercy.
王有大臣名曰典尊,大臣有子名曰焰鬘。
The king has a minister named Dian Zun, and the minister has a son named Yan Wan.
太子慈悲有朋友,其朋亦與六剎利大臣而為朋友。
The prince was compassionate and had friends, and his friends also became friends with the ministers of the Six Ksāriyas.
地主大王欲入深宮遊戲娛樂時,即以國事委付典尊大臣,然後入宮作倡伎樂,五欲自娛。
When the landowner king wants to enter the palace to play games and entertain himself, he will entrust state affairs to the ministers, and then enter the palace to perform music and entertainment to entertain himself.
時,典尊大臣欲理國事,先問其子,然後決斷;
At that time, when the minister Dian Zun wanted to handle state affairs, he first asked his son and then made a decision;
有所處分,亦問其子。』
When he was punished, he also asked his son. 』
「其後典尊忽然命終,時地主王聞其命終,愍念哀傷,撫膺而曰:
"Then Dianzun died suddenly. When the landowner king heard about his death, he felt sad and said to him:
『咄哉!何辜失國良幹?』
"Oh! Why betray the country's good deeds? 』
太子慈悲默自念言:
The prince compassionately said to himself:
『王失典尊以為憂苦,今我宜往諫於大王,無以彼喪而生憂苦。
The king has lost his dignity and feels sorrow and sorrow. Now I should go and give advice to the great king. There is no sorrow and sorrow because of his loss.
所以然者?
So?
典尊有子名曰焰鬘,聰明多智乃過其父,今可徵召以理國事。』
Dian Zun has a son named Yan Wan, who is smarter and wiser than his father. Now he can be recruited to manage state affairs. 』
時,慈悲太子即詣王所,具以上事白其父王,聞太子語已,即召焰鬘而告之曰:
At that time, the compassionate prince went to the king and told his father the above. After hearing the prince's words, he summoned the flaming garland and told him:
『吾今以汝補卿父處,授汝相印。』
"I now use you to complement your father's position and grant you the seal of the prime minister." 』
彼時焰鬘受相印已,王欲入宮,復付後事。
At that time, the flame garland had received the seal of the prime minister, and the king wanted to enter the palace to take care of the funeral affairs.
「時,相焰鬘明於治理,父先所為焰鬘亦知,父所不及焰鬘亦知,其後名稱流聞海內,天下咸稱為大典尊。
"At that time, Xiangyan Wanlan was known for his management. He also knew that his father had made the Yanyan Wanwan before, and he also knew that his father was not as good as the Yanyan Wanwan. After that, his name spread throughout the world, and he was known as the Great Dian Zun all over the world.
時,大典尊後作是念:
At that time, Dadian Zunhou recited:
『今王地主年已朽邁,餘壽未幾,若以太子紹王位者,未為難也,我今寧可先往語彼六剎利大臣,今王地主年已朽邁,餘壽未幾,若以太子紹王位者,未為難也。
"The king and landlord are already old and do not have much life left. If it is not difficult for the prince to claim the throne, I would rather go and speak to the six Ksāri ministers first. The king and landlord are old and do not have much life left. If the crown prince is offered the throne, there will be no difficulty.
君等亦當別封王土,居位之日,勿相忘也。』
You and others should also be granted the title of king respectively, and do not forget each other on the days when they take the throne. 』
「時,大典尊即往詣六剎利大臣,而告之曰:
"At that time, the great Dianzun went to the six Ksāri ministers and told him:
『諸君!當知今王地主年已朽邁,餘壽未幾,若以太子紹王位者,未為難也。
"Gentlemen! You should know that the current king and landowner are old and do not have much life left. It will not be difficult for him to take the throne as a prince.
汝等可往白太子此意,我等與尊生小知舊,尊苦我苦,尊樂我樂。
You can follow the meaning of Prince Bai. We respect the old and the small, respect the suffering and my suffering, and respect the joy and happiness.
今王衰老,年已朽邁,餘壽未幾,今者太子紹王位者,未為難也,尊設登位,當與我封。』
Now the king is old, his years are old, and he has not long left to live. It is not difficult for the current crown prince to propose the throne. If he ascends the throne, he should be granted the title to me. 』
時,六剎利大臣聞其語已,即詣太子,說如上事。
At that time, the ministers of the Six Ksharis heard his words and went to the prince to tell him the above matter.
太子報言:
Prince's message:
『設吾登位,列土封國,當更與誰?』
"Suppose I ascend the throne and all the lands are enfeoffed, who should I deal with?" 』
「時,王未久忽然而崩,國中大臣尋拜太子補王正位。
"At that time, the king suddenly died shortly after, and the ministers of the country sought to pay homage to the prince to replace the king.
王居位已,默自思念:
Now that the king has ascended the throne, he silently thinks to himself:
『今立宰相,宜准先王。』
"To establish the prime minister now, it is appropriate to be the first king." 』
復自思念:
Thinking again:
『誰堪此舉?
Who deserves this?
正當即任大典尊位。』
It was time to take up the honorable position. 』
時,王慈悲即告大典尊:
At that time, Wang Merci immediately told the Grand Master:
『我今使汝即於相位,授以印信,汝當勤憂,綜理國事。』
"I now send you to your position and give you the seal. You should be diligent and concerned about the affairs of the state." 』
時,大典尊聞王教已,即受印信,王每入宮,輙以後事付大典尊。
At that time, Dadianzun heard the king's teachings and immediately received the seal. Whenever the king came to the palace, he would pay the Dadianzun everything in the future.
「大典尊復自念言:
"The Dadianzun said to himself again:
『吾今宜往六剎利所,問其寧憶昔所言不?』
"Now I should go to Liushali's place and ask him if he would rather recall what he said in the past?" 』
即尋往詣語剎利曰:
Then he went to Yiyu Ksali and said:
『汝今寧憶昔所言不?
Would you rather remember what you said in the past?
今者太子以登王位,隱處深宮,五欲自娛,汝等今者可往問王,王居天位,五欲自娛,寧復能憶昔所言不?』
Today, the prince has ascended the throne and is hiding in a deep palace, amusing his five desires. You, the current prince, can go and ask the king. The king is occupying the throne of heaven and his five desires are amusing himself. Can you remember what you said in the past? 』
時,六剎利聞是語已,即詣王所,白大王言:
At that time, Liu Kshali heard these words and went to the king's place. He said to the king:
『王居天位,五欲自娛,寧復能憶昔所言不?
The king occupies the throne of heaven and entertains himself with the five desires. Wouldn't Ning Fu be able to remember what he said in the past?
列土封邑,誰應居之?』
Who should live in the fiefdoms of various lands? 』
王曰:
The king said:
『不忘昔言,列土封邑,非卿而誰?』
"Don't forget what I said in the past, when the land is granted a city, who is it but your minister?" 』
王復自念:
Wang Fu thought to himself:
『此閻浮提地,內廣外狹,誰能分此以為七分?』
"The land of Jambudvipa is wide on the inside and narrow on the outside. Who can divide it into seven parts?" 』
復自念言:
Repeat to himself:
『唯有大典尊乃能分爾。』
"Only Dadianzun can tell the difference. 』
即告之曰:
That is to say:
『汝可分此閻浮提地,使作七分。』
"You can divide the land of Jambudvipa into seven parts. 』
「時,大典尊即尋分之,王所治城,村邑郡國,皆悉部分,六剎利國亦與分部。
"At that time, the great Dianzun immediately sought to divide it. The cities, villages, towns, prefectures and states governed by the king were all divided into parts, and the six Kshari states were also divided into divisions.
王自慶言:
Wang Ziqing said:
『我願已果!』時,六剎利復自慶幸:
"My wish has come true!" ’ At that time, Liushali felt happy again:
『我願已果,得成此業,大典尊力也。』
"I wish that I have achieved this goal, and that it is a great honor for me." 』
六剎利王復自思念:
King Liukshariya returned to his thoughts:
『吾國初建,當須宰輔,誰能堪任?
When our country was first established, we needed to be the prime minister and assistant. Who could be worthy of the post?
如大典尊,即當使之,通領國事。』
As a great Dianzun, he should be entrusted with the responsibility of taking charge of state affairs. 』
爾時,六剎利王即命典尊,而告之曰:
At that time, King Liukshali ordered the Dianzun to tell him:
『吾國須相,卿當為吾通領國事。』
"My country needs a prime minister, and you should be in charge of state affairs for me." 』
於是,六國各授相印。
Therefore, each of the six countries was granted seals.
「時,大典尊受相印已,六王入宮遊觀娛樂,時,皆以國事付大典尊,大典尊理七國事,無不成辦。
"At that time, Dadianzun had received the seal, and the six kings came to the palace to visit and entertain. At that time, they all paid the Dadianzun some state affairs, and Dadianzun took care of the affairs of the seven states, and all the affairs were completed.
時,國內有七大居士,典尊亦為處分家事,又能教授七百梵志諷誦經典,七王敬視大典尊相,猶如神明,國七居士視如大王,七百梵志視如梵天。
At that time, there were seven great laymen in the country. The Dianzun was also responsible for handling family affairs, and could also teach the seven hundred Brahmacharyas to recite scriptures. The seven kings respected the Dadianzun as a god, the seven laymen of the country regarded him as a great king, and the seven hundred Brahmacharyas regarded him as a Brahma sky. .
時,七國王、七大居士、七百梵志皆自念言:
At that time, the seven kings, the seven great lay people, and the seven hundred Brahmins all said to themselves:
『大典尊相,常與梵天相見,言語坐起親善。』
"The great minister always meets with Brahma and speaks friendly words. 』
「時,大典尊默識七王、居士、梵志意,謂:
"At that time, Dadianzun silently understood the meaning of the seven kings, lay people, and Brahma, and said:
『我常與梵天相見,言語坐起;
“I often meet Brahma and sit up with words;
然我實不見梵天,不與言語,不可餐默,虛受此稱。
However, I do not see Brahma, I do not speak to him, I cannot eat in silence, and I receive this title in vain.
我亦曾聞諸先宿言:
I have also heard the words of my predecessors:
「於夏四月閑居靜處,修四無量者,梵天則下,與共相見。」
In the summer and April months, those who live in a quiet place and practice the four immeasurables will have Brahma come down and meet them all.
今我寧可修四無量,使梵天下,共相見不?』
Now I would rather practice the four immeasurables so that everyone in the Brahma world can meet each other, right? 』
於是,典尊至七王所而白王言:
Then Dianzun went to the seven kings and said to the king:
『唯願大王顧臨國事,我欲於夏四月修四無量。』
"I only hope that your Majesty will take care of the affairs of the country. I would like to practice the Four Infinitesimals in the fourth month of summer." 』
七王告曰:
The seven kings said:
『宜知是時。』
"It's time to know it's time." 』
大典尊相又告七居士:
The great minister also told the seven laymen:
『汝等各勤己務,吾欲夏四月修四無量。』
"You all should be diligent in your duties. I want to practice the Four Infinitesimals in the summer and April." 』
居士曰:
The layman said:
『諾!宜知是時。』
"promise! It’s time to know. 』
又告七百梵志:
He also told Qibai Brahma:
『卿等當勤諷誦,轉相教授,我欲於夏四月修四無量。』
"Your Majesty, you should diligently recite it and teach it in turn. I want to practice the Four Infinitudes in the summer and April months." 』
梵志曰:
Fanzhi said:
『諾!今者大師宜知是時。』
"promise! Today, Master, you should know the time. 』
「時,大典尊於彼城東造閑靜室,於夏四月,即於彼止,修四無量,然彼梵天猶不來下,典尊自念:
"At that time, Dianzun built a quiet room in the east of that city. In the fourth month of summer, he stopped there and practiced the four immeasurables. However, Brahma still did not come down. Dianzun thought to himself:
『我聞先宿舊言,於夏四月,修四無量,梵天下現。
"I heard the old words of my predecessor, in the fourth month of summer, I practiced the Four Infinitudes, and Brahma appeared under him.
今者寂然,聊無髣髴。』
Now it is silent and nothing seems to exist. 』
時,大典尊以十五日月滿時,出其靜室,於露地坐,坐未久頃,有大光現,典尊默念:
At that time, when the moon was full on the fifteenth day, Dianzun came out of his quiet room and sat on the open ground. Not long after sitting, a great light appeared, and Dianzun said silently:
『今此異光,將無是梵欲下瑞耶?』
"With this strange light now, will all the Brahma desire come down to Ruiya?" 』
「時,梵天王即化為童子,頭五角髻,在典尊上虛空中坐,典尊見已,即說頌曰:
"At that time, King Brahma transformed into a boy with a five-pointed bun on his head. He sat in the sky on top of Dian Zun. When Dian Zun saw him, he immediately said:
「『此是何天像?
"'What kind of celestial image is this?
在於虛空中,
in the void,
光照於四方,  如大火\xED\xA1\x9C\xED\xB2\x90燃』。
The light shines in all directions, burning like a big fire."
「時,梵童子以偈報曰:
"At that time, the Brahma boy responded with a verse and said:
「『唯梵世諸天,  知我梵童子,
"'Only the gods of the Brahma world know me, the Brahma boy,
其餘人謂我,  祀祠於大神。』
The rest of the people call me, offering sacrifices to the great god. 』
「時,大典尊以偈報曰:
"At that time, Dadianzun responded with a verse and said:
「『今我當諮承,  奉誨致恭敬,
"'Now I will give you your advice and show my respect to you.
設種種上味,  願天知我心。』
Given all the delicious flavors, I hope God knows my heart. 』
「時,梵童子復以偈報曰:
"At that time, the Brahma boy responded with a verse and said:
「『典尊汝所修,  為欲何志求?
"'Dian Zun, you have cultivated, what are your aspirations?
今設此供養,  當為汝受之。』
Now I offer this offering for you to accept. 』
「又告大典尊:
"Also I told the Grand Master:
『汝若有所問,自恣問之,當為汝說。』
"If you have any questions, feel free to ask them, and I will tell them for you." 』
時,大典尊即自念言:
At that time, Dadianzun said to himself:
『我今當問現在事耶?
Should I ask what's going on now?
問未然事耶?』
Asking what has happened? 』
復自念言:
Repeat to himself:
『今世現事,用復問為?
What is the use of repeated questions about the current affairs of this world?
當問未然幽冥之事。』
When asking about things that have not yet happened in the dark world. 』
即向梵童子以偈問曰:
Then he asked the Brahma boy in a verse:
「『今我問梵童,  能決疑無疑,
"'Now I ask the Brahma boy, and I can confirm my doubts.
學何住何法,  得生於梵天?』
How can I learn how to live and be reborn in the Brahma world? 』
「時,梵童子以偈報曰:
"At that time, the Brahma boy responded with a verse and said:
「『當捨我人想,  獨處修慈心,
"'You should abandon your thoughts about others and practice loving-kindness in solitude.
除欲無臭穢,  乃得生梵天。』
Eliminate desires and have no odor or filth, and you will be reborn in the Brahma world. 』
「時,大典尊聞是偈已,即自念言:
"At that time, the Grand Master heard this verse and recited to himself:
『梵童子說偈,宜除臭穢,我不解此,今宜更問。』
"The Brahma boy said a verse that should be used to remove odor and filth. I don't understand this, so I should ask more now." 』
時,大典尊即以偈問曰:
At that time, Dadianzun asked in a verse:
「『梵偈言臭穢,  願今為我說,
"'The Brahma verses are filthy, please say them to me now,
誰開世間門,  墮惡不生天?』
Who opens the door to the world, so that you can fall into evil and not be reborn in heaven? 』
「時,梵童子以偈報曰:
"At that time, the Brahma boy responded with a verse and said:
「『欺妄懷嫉妬,  習慢增上慢,
"'Being deceitful and jealous, habit increases arrogance.
貪欲瞋恚癡,  自恣藏於心。
Greed, anger, and ignorance are hidden in the heart.
此世間臭穢,  今說令汝知,
This world is stinky and filthy. Now let me tell you how it is.
此開世間門,  墮惡不生天。』
This opens the door to the world. Those who fall into evil will not be reborn in heaven. 』
「時,大典尊聞此偈已,復自念言:
"At that time, the Grand Master heard this verse and recited to himself:
『梵童子所說臭穢之義我今已解,但在家者無由得除,今我寧可捨世出家,剃除鬚髮,法服修道耶!』
"I have now understood the meaning of the stench and filth that the Brahma boy said, but there is no way for those who are at home to get rid of it. Now I would rather give up my life and become a monk, shave off my beard and hair, obey the Dharma and practice the Tao!" 』
「時,梵童子知其志念,以偈告曰:
"At that time, the Brahma boy knew his intention and told him in a verse:
「『汝能有勇猛,  此志為勝妙;
"'If you are brave and courageous, this will be the best thing to win;
智者之所為,  死必生梵天。』
What a wise man does, death will lead to rebirth in Brahma. 』
「於是,梵童子忽然不現。
"So, Brahma boy suddenly disappeared.
「時,大典尊還詣七王白言:
"At that time, the great Dianzun returned to the seven kings and said:
『大王!唯願垂神善理國事,今我意欲出家離世,法服修道。
"Your Majesty! I only hope that God will be kind to the affairs of the country. Now I intend to become a monk and leave this world. I will obey the Dharma and practice Taoism.
所以者何?
So what?
我親於梵童子聞說臭穢,心甚惡之。
When I heard the Brahma boys talk about the stench and filthiness, I felt very disgusted by it.
若在家者,無由得除。』
If you are at home, there is no way to get rid of it. 』
彼時,七王即自念言:
At that time, the seven kings thought to themselves:
『凡婆羅門多貪財寶,我今寧可大開庫藏,恣其所須,使不出家。』
"All Brahmins are greedy for money. Now I would rather open up my treasury and do whatever I want, so that I will not become a monk." 』
時,七國王即命典尊,而告之曰:
At that time, the seven kings ordered the Dianzun to tell him:
『設有所須,吾盡相與,不足出家。』
"If you have what you need, I will provide you with everything you need, but it is not enough to become a monk." 』
時,大典尊尋白王曰:
At that time, Dadianzun looked for King Bai and said:
『我今以為蒙王賜已,我亦大有財寶,今者盡留以上大王,願聽出家,遂我志願。』
"I now think that I have been gifted by the king, and I also have a lot of treasures. Now I will leave them all to you. Your Majesty, you are willing to listen to me and become a monk, so I will fulfill my wish." 』
「時,七國王復作是念:
"At that time, the seven kings repeated this thought:
『凡婆羅門多貪美色,今我寧可出宮婇女,以滿其意,使不出家。』
"All Brahmins are greedy for beauty. Now I would rather serve as a concubine in the palace to satisfy their desires than to become a monk." 』
王即命典尊而告之曰:
The king immediately ordered Dianzun to tell him:
『若須婇女,吾盡與汝,不足出家。』
"If you need a girl, I'll give you all I have, it's not enough for you to become a monk." 』
典尊報曰:
Dian Zun reported:
『我今已為蒙王賜已,家內自有婇女眾多,今盡放遣,求離恩愛,出家修道。
Now that I have received the gift from the king, I have many maidens in my family. Now I have sent them all away to seek separation from my love and become a monk to practice Taoism.
所以然者?
So?
我親從梵童子聞說臭穢,心甚惡之。
I personally heard from the Brahma boy that it was smelly and filthy, and I felt very disgusted by it.
若在家者,無由得除。』
If you are at home, there is no way to get rid of it. 』
「時,大典尊向慈悲王,以偈頌曰:
"At that time, Dadianzun went to the Compassionate King and sung a verse:
「『王當聽我言,  王為人中尊,
"'The king should listen to my words. The king is the most respected among men.
賜財寶婇女,  此寶非所樂。』
The girl is given a treasure, but this treasure is not what she wants. 』
「時,慈悲王以偈報曰:
"At that time, the compassionate king responded with a verse:
「『檀特伽陵城,  阿婆布和城,
"'Tantgaring City, Abobuhe City,
阿槃大天城,  鴦伽瞻婆城,
Apan Datian City, Yanggazhanpo City,
數彌薩羅城,  西陀路樓城,
Count Misara City, Xituo Road Tower City,
婆羅伽尸城,  盡汝典尊造,
The city of Brahma was built by your Dianzun.
五欲有所少,  吾盡當相與;
If the five desires are lacking, I will give them all;
宜共理國事,  不足出家去。』
It is better to manage state affairs together, not to become a monk. 』
「時,大典尊以偈報曰:
"At that time, Dadianzun responded with a verse and said:
「『我五欲不少,  自不樂世間;
“‘I have many five desires, and I don’t enjoy the world;
已聞天所語,  無心復在家。』
I have heard the words of heaven and have no intention of returning home. 』
「時,慈悲王以偈報曰:
"At that time, the compassionate king responded with a verse:
「『大典尊所言,  為從何天聞,
"'Where did you hear what the Great Dianzun said?
捨離於五欲,  今問當答我。』
Give up the five desires, and you should answer my question now. 』
「時,大典尊以偈答曰:
"At that time, Dadianzun replied with a verse:
「『昔我於靜處,  獨坐自思惟;
"'In the past I sat alone in a quiet place, thinking;
時梵天王來,  普放大光明;
Then King Brahma comes and spreads bright light;
我從彼聞已,  不樂於世間。』
I have heard from him that I am not happy in the world. 』
「時,慈悲王以偈告曰:
"At that time, the compassionate king spoke a verse and said:
「『小住大典尊,  共弘善法化;
"'Xiaozhu Dadianzun, let's promote the good Dharma together;
然後俱出家,  汝即為我師。
Then we all become monks, and you will be my teacher.
譬如虛空中,  清淨琉璃滿;
For example, the sky is filled with pure glass;
今我清淨信,  充徧佛法中。』
Now my pure faith is filled with the Buddha Dharma. 』
「時,大典尊復作頌曰:
"At that time, Dadianzun repeated the chant and said:
「『諸天及世人,  皆應捨五欲,
“‘All gods and people in the world should give up the five desires.
蠲除諸穢污,  淨修於梵行。』
Get rid of all impurities and practice the holy life in a pure way. 』
「爾時,七國王語大典尊曰:
"At that time, the Master of the Seven Kings said:
『汝可留住七歲之中,極世五欲,共相娛樂,然後捨國,各付子弟,俱共出家,不亦善耶?
You can retain the five desires of the world for the duration of seven years, and entertain them together, and then abandon the country, pay for each of your children, and become a monk together. Isn't that good?
如汝所獲,我亦當同。』
As you have gained, so shall I do the same. 』
時,大典尊報七王曰:
At that time, Dadian Zun reported to the seven kings and said:
『世間無常,人命逝速,喘息之間,猶亦難保,乃至七歲,不亦遠耶?』
"The world is impermanent, life passes quickly, and even when you are breathing, it is still difficult to save. Even seven years old, isn't it so far away?" 』
七王又言:
The Seven Kings also said:
『七歲遠者,六歲、五歲,乃至一歲,留住靜宮,極世五欲,共相娛樂,然後捨國,各付子弟,俱共出家,不亦善耶?
Those who are seven years old, six years old, five years old, or even one year old, stay in the quiet palace, indulge in the five desires of the world, and entertain each other, and then abandon the country, give birth to their children, and all become monks together. Isn't that good?
如汝所得,我亦宜同。』
If you get it, I should do the same. 』
時,大典尊復報王曰:
At that time, Dadianzun reported back to the king and said:
『此世間無常,人命逝速,喘息之間,猶亦難保,乃至一歲尚亦久爾,如是七月,至于一月,猶復不可。』
"This world is impermanent. People's lives pass quickly. It's hard to keep their breath. Even one year old lasts a long time. If it's seven months, it's still impossible to survive one month." 』
王又語言:
Wang You’s language:
『可至七日,留住深宮,極世五欲,共相娛樂,然後捨國,各付子弟,俱共出家,不亦善耶?』
"Isn't it good to stay in the deep palace for seven days, indulge in the five desires of the world, and entertain each other together? Then abandon the country, pay for each of his children, and become a monk together?" 』
大典尊答曰:
Dadianzun replied:
『七日不遠,自可留爾,唯願大王勿違信誓,過七日已,王若不去,我自出家。』
"Seven days are not far away. I can stay here. I only hope that the king will not break my oath. After seven days, if the king does not go, I will become a monk." 』
「時,大典尊又至七居士所語言:
"At that time, the great Dianzun came to the seven laymen again and said:
『汝等各理己務,吾欲出家,修無為道。
You all should take care of your own affairs. I want to become a monk and cultivate the path of inaction.
所以然者?
So?
我親從梵天聞說臭穢,心甚惡之。
I personally heard from Brahma about the stench and filthiness, and my heart was filled with disgust.
若在家者,無由得除。』
If you are at home, there is no way to get rid of it. 』
時,七居士報典尊曰:
At that time, the seven lay people reported to Dian Zun and said:
『善哉!斯志!宜知是時,我等亦欲俱共出家,如汝所得,我亦宜同。』
"How good!" Si Zhi! You should know that at this time, we all want to become monks together. If you have gained it, I should also do the same. 』
「時,大典尊復詣七百梵志所,而告之曰:
"At that time, Dadianzun returned to the seven hundred Brahmas and told him:
『卿等當勤諷誦,廣探道義,轉相教授,吾欲出家修無為道。
Your Majesty, you should diligently recite it, explore the moral principles, and teach them. I want to become a monk and cultivate the Tao of Wuwei.
所以然者?
So?
我親從梵天聞說臭穢,心甚惡之,若在家者,無由得除。』
I have personally heard from Brahma that the stench is filthy, and my heart is filled with disgust. If you are at home, there is no way to get rid of it. 』
時,七百梵志白典尊曰:
At that time, Bai Dianzun, the Seven Hundred Brahmāzhi, said:
『大師!勿出家也。
"Grandmaster! Don't become a monk.
夫在家安樂,五欲自娛,多人侍從,心無憂苦。
The husband is at ease at home, his five desires entertain him, he has many people to attend him, and he has no worries.
出家之人獨在空野,所欲悉無,無可貪取。』
A monk is alone in the wilderness, with nothing to desire and nothing to covet. 』
典尊報曰:
Dian Zun reported:
『吾若以在家為樂,出家為苦,終不出家;
"If I find happiness at home and suffering from becoming a monk, I will never become a monk;
吾以在家為苦,出家為樂,故出家爾。』
I think it's hard to be at home and happy to be a monk, so I became a monk. 』
梵志答曰:
Fanzhi replied:
『大師出家,我亦出家;
"The master became a monk, and I also became a monk;
大師所行,我亦盡當行。』
What the Master did, I should also do. 』
「時,大典尊至諸妻所,而告之曰:
"At that time, Dadian went to the wives' house and told them:
『卿等隨宜欲住者住,欲歸者歸,吾欲出家,求無為道,具論上事,明出家意。』
"Your Majesty, please stay with those who want to live there, and those who want to return home. I want to become a monk. I seek the path of inaction, discuss the above matters, and clarify my intention to become a monk." 』
時,諸婦答曰:
At that time, the women replied:
『大典尊在,一如我夫,一如我父,設今出家,亦當隨從,典尊所行,我亦宜行。』
"The great Dianzun is here, just like my husband, just like my father. Now that I am a monk, I should follow you. It is also appropriate for me to do what the Dianzun does." 』
「過七日已,時,大典尊即剃除鬚髮,服三法衣,捨家而去。
"Seven days have passed. At that time, the Great Master shaved off his beard and hair, wore three dharma robes, and left his home.
時,七國王、七大居士、七百梵志及四十夫人,如是展轉,有八萬四千人同時出家,從大典尊。
At that time, there were seven kings, seven great laymen, seven hundred Brahmins, and forty ladies. In this way, 84,000 people became monks at the same time and followed the great ceremony.
時,大典尊與諸大眾遊行諸國,廣弘道化,多所饒益。
At that time, Dadianzun and the masses traveled to various countries, spreading Taoism widely and benefiting many people.
「爾時,梵王告諸天眾曰:
"At that time, King Brahma told all the gods:
『時,典尊大臣豈異人乎?
At that time, how could the minister Dian Zun be a stranger?
莫造斯觀,今釋迦文佛即其身也。
Don't create such a view, now Sakyamuni Buddha is his body.
世尊爾時過七日已,出家修道,將諸大眾,遊行諸國,廣弘道化,多所饒益。
Seven days have passed since the World Honored One has left home and practiced Taoism. He has led many people to travel around the country, spreading Taoism widely, and has benefited many people.
汝等若於我言有餘疑者,世尊今在耆闍崛山,可往問也,如佛所言,當受持之。』
If you have any doubts about what I say, the World Honored One is here at Qijajjue Mountain, so you can go and ask. Just as the Buddha said, you should accept and uphold it. 』
」
般遮翼言:
Ban Zheyi said:
「我以是緣,故來詣此。
"This is why I came here to achieve this.
唯然,世尊!彼大典尊即世尊是耶?
Weiran, World Honored One! Is that Grand Ceremony Lord the World Honored One?
世尊爾時過七日已,出家修道,與七國王乃至八萬四千人同時出家,遊行諸國,廣弘道化,多所饒益耶?」
It has been seven days since the World Honored One became a monk and practiced Taoism. He became a monk at the same time as seven kings and even 84,000 people. He traveled to various countries and spread Taoism. How many benefits have you received? "
佛告般遮翼曰:
The Buddha told Panzhiyi:
「爾時大典尊豈異人乎?
"Isn't the Great Dianzun a stranger at that time?
莫造斯觀,即我身是也。
Don't create this view, that is, I am what I am.
爾時,舉國男女行來舉動,有所破損,皆尋舉聲曰:
At that time, all the men and women in the country were walking and doing things, and there was damage, and they all raised their voices and said:
『南無大典尊七王大相!南無大典尊七王大相!』如是至三。
"Namo Dianzun, the Seven Kings and Prime Minister!" Namo Dianzun, the Seven Kings and Prime Minister! ” So to the third.
般遮翼!時,大典尊有大德力,然不能為弟子說究竟道,不能使得究竟梵行,不能使至安隱之處。
Cover your wings! At that time, Dadianzun had great virtue and power, but he could not explain the ultimate path to his disciples, could not lead to the ultimate holy life, and could not lead him to a place of peace and tranquility.
其所說法,弟子受行,身壞命終,得生梵天;
What he preaches is that if a disciple practices it, his body will perish and he will be reborn in the Brahma world;
其次,行淺者生他化自在天;
Secondly, those who act shallowly will be reborn in the world of freedom;
次生化自在天、兜率陀天、焰天、忉利天、四天王、剎利、婆羅門、居士大家,所欲自在。
The secondary-born gods of freedom, Tusita, Flame, Trayasa, the Four Heavenly Kings, Ksāriyas, Brahmans, and lay people can do whatever they want.
「般遮翼!彼大典尊弟子,皆無疑出家,有果報,有教誡,然非究竟道,不能使得究竟梵行,不能使至安隱之處。
"Panzhayi! All the disciples of that great master have undoubtedly become monks. They have achieved results and have teachings. However, they are not the ultimate path and cannot lead to the ultimate holy life or to a place of peace.
其道勝者,極至梵天爾。
The winner of his path is as high as Brahma.
今我為弟子說法,則能使其得究竟道、究竟梵行、究竟安隱,終歸涅槃。
Now I am teaching the Dharma to my disciples, so that they can achieve the ultimate path, the ultimate holy life, the ultimate peace, and finally Nirvana.
我所說法弟子受行者,捨有漏成無漏,心解脫、慧解脫。
What I say is that disciples who accept and practice the Dharma will be able to put aside all leaks and become free of them, and their minds will be liberated and their wisdom will be liberated.
於現法中,自身作證:
In the present Dharma, oneself testifies:
生死已盡,梵行已立,所作已辦,更不受有。
Life and death are over, the holy life has been established, what has been done has been done, and there is no need to have it anymore.
其次,行淺者斷五下結,即於天上而般涅槃,不復還此。
Secondly, those who practice shallowly will break the five lower knots and attain parinirvana in heaven, never to return to this state again.
其次,三結盡,薄婬、怒、癡,一來世間而般涅槃;
Secondly, when the three fetters of lust, anger, and delusion are eliminated, they will reach nirvana as soon as they come to this world;
其次,斷三結,得須陀洹,不墮惡道,極七往返,必得涅槃。
Secondly, break the three knots and achieve Sotapanna. You will not fall into the evil path. After going back and forth seven times, you will definitely achieve Nirvana.
般遮翼!我諸弟子不疑出家,有果報,有教誡,究竟道法,究竟梵行,究竟安隱,終歸滅度。」
Cover your wings! My disciples have no doubt that if you become a monk, there will be results, there will be teachings, there will be the ultimate way, the ultimate holy life, the ultimate peace, and the ultimate salvation. "
爾時,般遮翼聞佛所說,歡喜奉行。
At that time, Panchayi heard what the Buddha said and followed it with joy.

4 - DA 4 Janavṛṣabha

(四)佛說長阿含第一分闍尼沙經第四
(4) The Buddha said that the first part of the Chāngāgāṇṭṭṭhāṇīṣāṇīṣa sutra is the fourth
如是我聞:
This is what I heard:
一時,佛遊那提揵稚住處,與大比丘眾千二百五十人俱。
At one time, the Buddha was visiting the residence of Nati Jia Zhi, together with a group of 1,250 great bhikkhus.
爾時,尊者阿難在靜室坐,默自思念:
At that time, the Venerable Ananda was sitting in a quiet room, thinking to himself:
「甚奇!甚特!如來授人記別,多所饒益。
"How strange! How special! The Tathagata teaches people to remember farewells, which is of great benefit.
彼伽伽羅大臣命終,如來記之,此人命終,斷五下結,即於天上而取滅度,不來此世。
When Minister Bikagara died, the Tathagata recorded that at the end of this person's life, the five lower knots were severed, and he attained annihilation in heaven and never came back to this world.
第二迦陵伽,三毘伽陀,四伽利輸,五遮樓,六婆耶樓,七婆頭樓,八藪婆頭,九他梨舍㝹,十藪達梨舍㝹,十一耶輸,十二耶輸多樓,諸大臣等命終,佛亦記之,斷五下結,即於天上而取滅度,不來生此。
The second Kalinga, the third Vigada, the fourth Kalisu, the five roofs, the six Vaya towers, the seven Vaya towers, the eight Sabha towers, the nine Tarishas, the ten Sabayas, and the eleventh towers. Lose, twelve ye lose many buildings, all the ministers and other ministers die, the Buddha also remembers it, breaks the five lower knots, and attains annihilation in heaven, and will never be born here again.
復有餘五十人命終,佛亦記之,斷三結,婬、怒、癡薄,得斯陀含,一來此世便盡苦際。
The remaining fifty people died, and the Buddha also remembered it. They cut off the three knots of lust, anger, and ignorance, and attained Situagami. Once they came to this world, they would end their suffering.
復有五百人命終,佛亦記之,三結盡,得須陀洹,不墮惡趣,極七往返必盡苦際。
Another five hundred people died, and the Buddha also remembered it. After completing the three knots, they achieved Sotapanna and would not fall into the evil realm. After seven rounds, they would definitely end in suffering.
有佛弟子處處命終,佛皆記之,某生某處、某生某處。
Everywhere a disciple of the Buddha dies, the Buddha remembers it: he was born somewhere, and he was born somewhere.
鴦伽國、摩竭國、迦尸國、居薩羅國、拔祇國、末羅國、支提國、拔沙國、居樓國、般闍羅國、阿濕波國、阿般提國、婆蹉國、蘇羅婆國、乾陀羅國、劍洴沙國,彼十六大國有命終者,佛悉記之,摩竭國人皆是王種王所親任,有命終者,佛不記之。」
The Kingdom of Yangjia, the Kingdom of Mojie, the Kingdom of Kashi, the Kingdom of Jusala, the Kingdom of Bazhi, the Kingdom of Mora, the Kingdom of Zhiti, the Kingdom of Basha, the Kingdom of Julou, the Kingdom of Panjala, the Kingdom of Ashibo, and the Kingdom of Apanti The Buddha has recorded that the people of the sixteen great kingdoms of the Kingdom of Maharaja, the Kingdom of Vacha, the Kingdom of Sulava, the Kingdom of Gandhara, and the Kingdom of Jianweisha are all destined to die. Buddha does not remember it. "
爾時,阿難於靜室起,至世尊所,頭面禮足,在一面坐,而白佛言:
At that time, Ananda rose from the quiet room, went to where the World Honored One was, bowed his head, faced his feet, sat on one side, and said to the Buddha:
「我向於靜室默自思念:
"I turn to my quiet room and think to myself:
『甚奇!甚特!佛授人記,多所饒益,十六大國有命終者,佛悉記之,唯摩竭國人,王所親任,有命終者,獨不蒙記。
"It's amazing! Shit! The Buddha taught people to record, which was of great benefit. The Buddha recorded all the people who died in the sixteen major countries. Only the people of Moji country, who were personally appointed by the king, and died, were not remembered.
唯願世尊當為記之!唯願世尊當為記之!饒益一切,天人得安。
I only hope that the World Honored One will remember it! I only hope that the World Honored One will remember it! Benefit everything and bring peace to heaven and man.
又佛於摩竭國得道,其國人命終,獨不與記。
Furthermore, when the Buddha attained enlightenment in the country of Mojie, the people of his country died and were not remembered.
唯願世尊當為記之!唯願世尊當為記之!又摩竭國缾沙王為優婆塞,篤信於佛,多設供養,然後命終,由此王故,多人信解,供養三寶,而今如來不為授記。
I only hope that the World Honored One will remember it! I only hope that the World Honored One will remember it! Also, King Pingsha of the Moja Kingdom was an Upasaka. He believed deeply in the Buddha and made many offerings to him. Then he died. Because of this king, many people believed in and made offerings to the Three Jewels. But now the Tathagata does not give prophecies.
唯願世尊當與記之!饒益眾生,使天人得安。』
I only hope that the World Honored One will remember it! Benefit all sentient beings and bring peace to heaven and humans. 』
」爾時,阿難為摩竭人勸請世尊,即從座起,禮佛而去。
” At that time, Ananda appealed to the World Honored One on behalf of the Moga people, got up from his seat, paid homage to the Buddha, and left.
爾時,世尊著衣持鉢,入那伽城乞食已,至大林處坐一樹下,思惟摩竭國人命終生處。
At that time, the World-Honored One, wearing robes and holding an alms bowl, had gone to Naga City to beg for food. He went to a large forest and sat under a tree, thinking about the place where the people of the country of Moji lived their lives.
時,去佛不遠,有一鬼神,自稱己名,白世尊曰:
At that time, not far from the Buddha, there was a ghost who claimed his own name and said to the World Honored One:
「我是闍尼沙!我是闍尼沙!」
I am Chanisa! I am Chanisa!
佛言:
Buddha said:
「汝因何事,自稱己名為闍尼沙?
"Why do you call yourself Jaynisa?
(闍尼沙秦言勝結使)。
(Jhanisha Qin Yansheng made an envoy).
汝因何法,自以妙言稱見道迹?」
Why do you say that you have seen the path with your wonderful words? "
闍尼沙言:
Shani Sayan:
「非餘處也。
"It's not the rest of the world.
我本為人王,於如來法中為優婆塞,一心念佛而取命終,故得生為毘沙門天王太子。
I was originally a human king, an Upasaka in the Tathagata Dharma, and I died with my whole mind chanting the Buddha's name, so I was reborn as the prince of Bishamon.
自從是來,常照明諸法,得須陀洹,不墮惡道,於七生中常名闍尼沙。」
Since then, he has always illuminated all dharmas, attained Sotapanna, has not fallen into the evil paths, and has always been named Chanisa in his seven lives. "
時,世尊於大林處隨宜住已,詣那陀揵稚處,就座而坐,告一比丘:
At that time, the World-Honored One was staying at Suishi in a large forest. He went to Natuo's place where he was young, sat down and told a bhikkhu:
「汝持我聲,喚阿難來。」
You hold my voice and call Ananda to come.
對曰:
To say:
「唯然!」即承佛教,往喚阿難。
"Wei Ran!" He accepted Buddhism and called Ananda.
阿難尋來,至世尊所,頭面禮足,在一面住,而白佛言:
Ananda came to find the World Honored One. He bowed his head, his face, and his feet. He stayed on one side and said to the Buddha:
「今觀如來顏色勝常,諸根寂定。
"Now, look at the Tathagata's colors as extraordinary and his all the faculties are still and calm.
住何思惟,容色乃爾?」
Where can I dwell and think, my face is beautiful? "
爾時,世尊告阿難曰:
At that time, the World-Honored One told Ananda:
「汝向因摩竭國人來至我所,請記而去,我尋於後,著衣持鉢,入那羅城乞食,乞食訖已,詣彼大林,坐一樹下,思惟摩竭國人命終生處。
"When the people from the Inmoji country came to my place, please remember to leave. I found them behind me. Wearing clothes and holding a bowl, I went to Naluo City to beg for food. After I finished my begging, I went to the big forest and sat under a tree, thinking about the lives of the people of the Moji country. Lifelong place.
時,去我不遠,有一鬼神,自稱己名,而白我言:
At that time, not far from me, there was a ghost who claimed his own name and said to me:
『我是闍尼沙!我是闍尼沙!』阿難!汝曾聞彼闍尼沙名不?」
I am Janissa!" I am Shanisha! ” Ananda! Have you ever heard of Bijānīṣāṇī?
阿難白佛言:
Ananda said to the Buddha:
「未曾聞也。
"I've never heard of it.
今聞其名,乃至生怖畏,衣毛為竪。
Now when I hear his name, I feel terrified and my hair stands on end.
世尊!此鬼神必有大威德,故名闍尼沙爾。」
World Honored One! This ghost must have great power and virtue, so it is named Chanishar. "
佛言:
Buddha said:
「我先問彼:
"Let me ask him first:
『汝因何法,自以妙言稱見道迹?』
"For what reason do you claim that you have seen the path with your wonderful words?" 』
闍尼沙言:
Shani Sayan:
『我不於餘處,不在餘法。
"I am not in the rest of the world, not in the rest of the Dharma.
我昔為人王,為世尊弟子,以篤信心為優婆塞,一心念佛,然後命終,為毘沙門天王作子,得須陀洹,不墮惡趣,極七往返,乃盡苦際,於七生名中,常名闍尼沙。
I used to be a human king and a disciple of the World Honored One. I acted as an Upasaka with deep faith and recited the Buddha's name with all my heart. Then I died. I became the son of King Bishamon and attained Sotapanna. Among the names of the seven births, he is often named Chanisa.
一時,世尊在大林中一樹下坐,我時乘天千輻寶車,以少因緣,欲詣毘樓勒天王,遙見世尊在一樹下,顏貌端正,諸根寂定,譬如深淵澄靜清明,見已念言,我今寧可往問世尊,摩竭國人有命終者,當生何所?
At one time, the World-Honored One was sitting under a tree in the forest. At that time, I was riding in the Heavenly Thousand-spoke Treasure Chariot. With a few causes and conditions, I wanted to go to the Heavenly King Parale. I saw the World-Honored One under a tree in the distance. His face was straight and his roots were as still as an abyss. Clear and clear, seeing that I have already said this, I would rather ask the World Honored One now, where will the people of Moji be born if they die?
又復一時,毘沙門王自於眾中,而說偈言:
Another time, King Bishamon came out of the crowd and spoke a verse:
「『我等不自憶,  過去所更事;
“‘I cannot remember what has happened in the past;
今遭遇世尊,  壽命得增益。』
Now that I have met the Blessed One, my lifespan will be extended. 』
「又復一時,忉利諸天以少因緣,集在一處。
"Another time, all the devas of tribulation and profit gathered in one place for a few reasons.
時,四天王各當位坐,提頭賴吒在東方坐,其面西向,帝釋在前;
At that time, each of the Four Heavenly Kings sat in their respective seats, with Laizha sitting in the east with his head raised, his face facing west, and Emperor Shi in front of him;
毘樓勒叉天在南方坐,其面北向,帝釋在前;
Pilulu Chatian is seated in the south, facing north, with Emperor Sakyamuni in front;
毘樓博叉天王在西方坐,其面東向,帝釋在前;
The Heavenly King Parabosha is seated in the west, facing east, with Emperor Shakti in front of him;
毘沙門天王在北方坐,其面南向,帝釋在前。
King Bishamon sits in the north, facing south, with Sakyamuni in front.
時,四天王皆先坐已,然後我坐。
At that time, all the four kings sat down first, and then I sat down.
復有餘諸大神天,皆先於佛所,淨修梵行,於此命終,生忉利天,增益諸天,受天五福:
Furthermore, the remaining great gods and deities all went to the Buddha's place and practiced the pure life of Brahma. At the end of their lives, they were reborn in the treacherous and beneficial devas, benefited all devas, and received the five blessings from devas:
一者天壽,二者天色,三者天名稱,四者天樂,五者天威德。
The first is heaven's longevity, the second is heaven's color, the third is heaven's name, the fourth is heaven's happiness, and the fifth is heaven's might and virtue.
時,諸忉利天皆踊躍歡喜言:
At that time, all the Traitor and Li gods were excited and said joyfully:
『增益諸天眾,減損阿須倫眾。』
"It will gain the gods and detract from the people of Ashulun." 』
爾時,釋提桓因知忉利諸天有歡喜心,即作頌曰:
At that time, because Shi Tihuan knew that the gods were happy about the righteousness, he immediately sang a poem and said:
「『忉利諸天人,  帝釋相娛樂;
"'Tradition benefits all gods and humans, and the emperor and ministers entertain;
禮敬於如來,  最上法之法。
Pay homage to the Tathagata, the supreme Dharma.
諸天受影福,  壽、色、名、樂威;
All gods receive shadow blessings, longevity, color, fame, and music;
於佛修梵行,  故來生此間。
He practiced the holy life in the Buddha, so he will be reborn here in the future.
復有諸天人,  光色甚巍巍;
Again there are gods and men, whose light and color are very majestic;
佛智慧弟子,  生此復殊勝。
Wisdom disciples of the Buddha, this life is extraordinary.
忉利及因提,  思惟此自樂;
The benefits and causes are mentioned, and I am happy when I think about them;
禮敬於如來,  最上法之法。』
Pay homage to the Tathagata, the supreme Dharma. 』
「闍尼沙神復言:
"God Janisha replied:
『所以忉利諸天集法堂者,共議思惟,觀察稱量,有所教令,然後勅四天王,四王受教已,各當位而坐。
"So all the Trayast gods gathered in the Dharma hall, discussed and thought together, observed and weighed, and made instructions. Then they gave instructions to the four kings. After receiving the instructions, the four kings sat down in their respective positions.
其坐未久,有大異光照于四方,時,忉利天見此異光,皆大驚愕,今此異光將有何怪?
Not long after he sat down, a great light shone in all directions. At that time, when the Trayastites saw this light, they were all astonished. What is so strange about this light now?
餘大神天有威德者,皆亦驚恠,今此異光將有何怪?
The rest of the mighty and virtuous people in the gods are also frightened. What's so strange about this strange light?
時,大梵王即化作童子,頭五角髻,在天眾上虛空中立,顏貌端正,與眾超絕,身紫金色,蔽諸天光。
At that time, King Brahma transformed into a boy, with a five-pointed bun on his head, standing in the sky above the heavens. His appearance was upright and outstanding, and his body was purple and gold, covering all the heavenly lights.
時,忉利天亦不起迎,亦不恭敬,又不請坐。
At that time, Trayasatha did not come to greet him, nor did he show respect, nor did he ask to sit down.
時,梵童子隨所詣座,座生欣悅,譬如剎利水澆頭種,登王位時,踊躍歡喜。
At that time, the Brahma boy took his seat wherever he pleased, and he was filled with joy, just like the water of Ksali water pouring on the seed, and when he ascended the throne, he was excited and joyful.
其坐未久,復自變身,作童子像,頭五角髻,在大眾上虛空中坐。
Not long after he sat down, he transformed himself into the image of a boy with a five-pointed bun on his head, sitting in the air above the crowd.
譬如力士坐於安座,嶷然不動,而作頌曰:
For example, a strong man sits on his throne, motionless, and chants:
「『調伏無上尊,  教世生明處;
"'Conquer the Supreme Being, teach the world to bring forth enlightenment;
大明演明法,  梵行無等侶,
The great Ming Dynasty expounds the Ming Dharma, and the holy life has no equal companions.
使清淨眾生,  生於淨妙天。』
Let all pure beings be born in the pure and wonderful heaven. 』
「時,梵童子說此偈已,告忉利天曰:
"At that time, the Brahma boy had finished speaking this stanza and told the Trayastrim Heaven:
『其有音聲,五種清淨,乃名梵聲。
It has sounds, five kinds of pure sounds, which are called Brahma sounds.
何等五?
How five?
一者其音正直,二者其音和雅,三者其音清徹,四者其音深滿,五者周遍遠聞,具此五者,乃名梵音。
First, its sound is upright, secondly, its sound is harmonious, thirdly, its sound is clear and clear, fourthly, its sound is deep and full, and fifthly, its sound is heard everywhere. Those with these five are called Sanskrit sounds.
我今更說,汝等善聽!如來弟子摩竭優婆塞,命終有得阿那含,有得斯陀含,有得須陀洹者,有生他化自在天者,有生化自在、兜率天、焰天、忉利天、四天王者,有生剎利、婆羅門、居士大家,五欲自然者。』
I will say more now, you listen well! Tathagata's disciple Moja Upasaka, in the end, some people will get Anagami, some will get Situagami, some will get Sotapanna, some will be born in the self-transformation world, and some will be born in the self-transformation world, Tusita heaven, Yantian, and Trayasa. The heavens, the four kings, the living Ksriyas, the Brahmans, the lay people, and the five natural desires. 』
時,梵童子以偈頌曰:
At that time, the Brahma boy chanted a verse:
「『摩竭優婆塞,  諸有命終者,
"'Moja Upasaka, all those who are destined to die,
八萬四千人,  吾聞俱得道。
Eighty-four thousand people, all of whom I have heard have attained enlightenment.
成就須陀洹,  不復墮惡趣,
Achieve Sotapanna, and no longer fall into the lower realms.
俱乘平正路,  得道能救濟。
Let us all take the right path, and find the way to be saved.
此等群生類,  功德所扶持,
Such groups of living beings, supported by merit,
智慧捨恩愛,  慚愧離欺妄。
Wisdom abandons kindness, and shame avoids deception.
於彼諸天眾,  梵童記如是;
To those heavenly beings, the Brahma boy records this;
言得須陀洹,  諸天皆歡喜。』
If you get Sotapanna, all the heavens will be happy. 』
「時,毗沙門王聞此偈已,歡喜而言:
"At that time, King Bishamon heard this verse and said happily:
『世尊出世說真實法,甚奇!甚特!未曾有也。
"It's so amazing that the World-Honored One came out of this world to speak the true Dharma!" Shit! There has never been one.
我本不知如來出世,說如是法。
I didn't know that Tathagata was born and taught such Dharma.
於未來世,當復有佛說如是法,能使忉利諸天發歡喜心。』
In the future, there will be a Buddha who preaches this Dharma again, which will make the treacherous and beneficial deities feel happy. 』
「時,梵童子告毗沙門王曰:
"At that time, Brahma boy told King Bishamon:
『汝何故作此言?
Why did you say this?
如來出世說如是法,為甚奇!甚特!未曾有也。
Why is it so strange that the Tathagata came out of the world and spoke this Dharma? Shit! There has never been one.
如來以方便力說善不善,具足說法而無所得,說空淨法而有所得,此法微妙,猶如醍醐。』
The Tathagata uses the power of expedient means to explain what is good and what is not good. He uses the Dharma to speak the Dharma without getting anything. He speaks the empty and pure Dharma and gains something. This Dharma is as subtle as a ghost. 』
「時,梵童子又告忉利天曰:
"At that time, the Brahma boy again told the Trayatri Heaven:
『汝等諦聽!善思念之,當更為汝說。
"Listen carefully!" If you think of me well, I will tell you more.
如來、至真善能分別說四念處。
The Tathagata and the Supreme True Good can distinguish the four places of mindfulness.
何謂為四?
What is four?
一者內身觀,精勤不懈,專念不忘,除世貪憂。
One is to observe the inner body, be diligent and persistent, and never forget the thoughts to eliminate greed and worry about the world.
外身觀,精勤不懈,專念不忘,除世貪憂。
In terms of appearance, be diligent and persistent, focus on your thoughts, and get rid of worldly greed and worries.
受意法觀,亦復如是,精勤不懈,專念不忘,除世貪憂。
The same is true for receiving thoughts and observing the Dharma. We must be diligent and focused, never forgetting, and get rid of worldly greed and worries.
內身觀已,生他身智;
Contemplation of the inner body gives rise to the wisdom of other bodies;
內觀受已,生他受智;
Introspecting one's own feelings gives birth to the wisdom of feeling others;
內觀意已,生他意智;
Introspecting one's own mind produces the wisdom of other minds;
內觀法已,生他法智,是為如來善能分別說四念處。
Insight into the Dharma has given rise to the wisdom of other Dharmas. This is because the Tathagata is able to differentiate between the four foundations of mindfulness.
復次,諸天!汝等善聽!吾當更說,如來善能分別說七定具。
Again, heavens! You are good at listening! I should further say that the Tathagata is good at distinguishing the seven samadhis.
何等為七?
What is seven?
正見、正志、正語、正業、正命、正方便、正念,是為如來善能分別說七定具。
Right view, right intention, right speech, right action, right livelihood, right skill, and right mindfulness are the seven stipulations of the Tathagata's good ability to differentiate.
復次,諸天!如來善能分別說四神足,何等謂四?
Again, heavens! The Tathagata is good enough to distinguish the four divine powers. What are the four?
一者欲定滅行成就修習神足。
One is to achieve the goal of attaining the cessation of samādhi and practice the divine foot.
二者精進定滅行成就修習神足。
Both of them practice the practice of concentration and cessation diligently.
三者意定滅行成就修習神足。
The three of them are determined to achieve the goal of cultivating the divine foot.
四者思惟定滅行成就修習神足,是為如來善能分別說四神足。』
The fourth is to meditate, concentrate, and practice to achieve the cultivation of the divine feet. This is because the Tathagata is able to distinguish the four divine feet. 』
「又告諸天:
"Also tell the heavens:
『過去諸沙門、婆羅門以無數方便,現無量神足,皆由四神足起;
"In the past, the ascetics and brahmins used countless means to manifest countless divine feet, all arising from the four divine feet;
正使當來沙門、婆羅門無數方便,現無量神足,亦皆由是四神足起;
Just when the ascetics and brahmans come, they have countless expedients and appear innumerable divine feet, all of which arise from these four divine feet;
如今現在沙門、婆羅門無數方便,現無量神足者,亦皆由是四神足起。』
Nowadays, ascetics and brahmins have countless means and countless divine feet, all of which arise from these four divine feet. 』
時,梵童子即自變化形為三十三身,與三十三天一一同坐,而告之曰:
At that time, the Brahma boy transformed himself into thirty-three bodies, sat down with the thirty-three gods, and said:
『汝今見我神變力不?』
"Have you seen my god change his strength now?" 』
答曰:
Answer:
『唯然已見。』
"We have already seen it." 』
梵童子曰:
Brahma boy said:
『我亦修四神足故,能如是無數變化。』
"I also cultivate the Four Divine Feet, so I can undergo countless changes like this." 』
「時,三十三天各作是念:
"At that time, each of the thirty-three days thought:
『今梵童子獨於我坐而說是語,而彼梵童一化身語,餘化亦語;
"Now the Brahma boy is sitting alone with me and speaking these words, and that Brahma boy is speaking in one incarnation, and the remaining transformations are also speaking;
一化身默,餘化亦默。』
Once the incarnation is silent, the remaining transformations are also silent. 』
時,彼梵童還攝神足,處帝釋坐,告忉利天曰:
At that time, the Brahma boy was still in charge of his spiritual power. Lord Shakti sat down and told the Trayatoli Heaven:
『我今當說,汝等善聽!如來、至真自以己力開三徑路,自致正覺。
"I am going to say it now, you are good at listening!" The Tathagata, the Supreme Self, uses his own power to open the three paths and leads to perfect enlightenment.
何謂為三?
What is three?
或有眾生親近貪欲,習不善行,彼人於後近善知識,得聞法言,法法成就,於是離欲捨不善行,得歡喜心,恬然快樂,又於樂中,復生大喜;
Or there may be sentient beings who are close to greed and become accustomed to unwholesome deeds. Later, those people approach a good teacher, hear the Dharma words, and achieve the Dharma. Then they abandon their desires and do no good deeds, gain a joyful heart, and become peaceful and happy. In happiness, they are reborn with great joy;
如人捨於麤食,食百味飯,食已充足,復求勝者。
For example, if a person abandons coarse food and eats a variety of food, he will have enough food and then seek victory.
行者如是,離不善法,得歡喜樂,又於樂中,復生大喜,是為如來自以己力開初徑路,成最正覺。
In this way, those who practice it will escape unwholesome dharmas, gain joy, and in the joy, be reborn with great joy. This is the Tathagata who uses his own efforts to open the initial path and achieve the most perfect enlightenment.
又有眾生多於瞋恚,不捨身、口、意惡業,其人於後遇善知識,得聞法言,法法成就,離身惡行、口、意惡行,生歡喜心,恬然快樂,又於樂中,復生大喜;
There are also sentient beings who are more prone to anger and do not abandon their bad deeds of body, speech, and mind. Later, they will meet a good teacher, hear the words of the Dharma, and achieve the Dharma. They will abandon the bad deeds of the body, speech, and mind, and develop a joyful heart and be peaceful and happy. , and in joy, resurrected with great joy;
如人捨於麤食,食百味飯,食已充足,復求勝者。
For example, if a person abandons coarse food and eats a variety of food, he will have enough food and then seek victory.
行者如是,離不善法,得歡喜樂,又於樂中,復生大喜,是為如來開第二徑路。
Those who practice in this way will escape from unwholesome dharmas, gain joy, and in joy, will be reborn with great joy. This will open the second path for the Tathagata.
又有眾生愚冥無智,不識善惡,不能如實知苦、習、盡、道,其人於後遇善知識,得聞法言,法法成就,識善不善,能如實知苦、習、盡、道,捨不善行,生歡喜心,恬然快樂,又於樂中,復生大喜;
There are also sentient beings who are ignorant and ignorant, do not know good and evil, and are unable to know suffering, habits, cessation, and the way as they really are. These people will later meet a good teacher, hear the words of the Dharma, and achieve the Dharma. They will recognize good and bad, and will be able to know suffering as it really is. Practice, practice, and practice, abandon good deeds, give birth to a joyful heart, be peaceful and happy, and in joy, be reborn with great joy;
如人捨於麤食,食百味飯,食已充足,復求勝者。
For example, if a person abandons coarse food and eats a variety of food, he will have enough food and then seek victory.
行者如是,離不善法,得歡喜樂,又於樂中,復生大喜,是為如來開第三徑路。』
Those who practice in this way will be free from unwholesome dharmas, gain joy, and in joy, be reborn with great joy. This will open the third path for the Tathagata. 』
「時,梵童子於忉利天上說此正法,毗沙門天王復為眷屬說此正法,闍尼沙神復於佛前說是正法,世尊復為阿難說此正法,阿難復為比丘、比丘尼、優婆塞、優婆夷說是正法。」
At that time, the Brahma boy preached this Dharma in the Trayasatra Heaven. King Bishamon once again spoke this Dharma to his retinue. Lord Channisa again preached this Dharma in front of the Buddha. The World-Honored One again preached this Dharma on behalf of Ananda. Ananda again became a bhikkhu and bhikshuni. , Upasaka, and Upasika say this is the true Dharma.
是時,阿難聞佛所說,歡喜奉行。
At that time, Ananda heard what the Buddha said and followed it with joy.
佛說長阿含經卷第五
The Buddha Speaks of the Long Agama Sutra Volume 5
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#【經文資訊】大正新脩大藏經 第 1 冊 No.
#[Scripture Information] Taisho Newly Revised Tripitaka Volume 1 No.
1 長阿含經
1 Long Agama Sutra
#【版本記錄】發行日期:
#[Version Record] Release date:
2023-12,最後更新:
2023-12, last updated:
2023-10-03
2023-10-03
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會(CBETA)依「大正新脩大藏經」所編輯
#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taisho New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供,張文明大德提供,北美某大德提供,法雨道場提供新式標點
#[Original data] Provided by Great Master Xiao Zhenguo, provided by Great Master Zhang Wenming, provided by a great Master in North America, and new punctuation points provided by Fayu Dojo
#【其他事項】本資料庫可自由免費流通,詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
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佛說長阿含經卷第六
The Buddha Speaks of the Long Agama Sutra Volume 6
後秦弘始年佛陀耶舍共竺佛念譯
Translation of Buddha Yashe Gongzhu Buddha's Recitation in the Hongshi Year of the Later Qin Dynasty

5 - DA 5 The Smaller Teaching on Origination

(五)第二分初小緣經第一
(5) The first part of the second part of the Small Condition Sutra
如是我聞:
This is what I heard:
一時,佛在舍衛國清信園林鹿母講堂,與大比丘眾千二百五十人俱。
At one time, the Buddha was in the Deer Mother Lecture Hall in the Pure Faith Garden of Savatthi State, together with a group of 1,250 great bhikkhus.
爾時,有二婆羅門以堅固信往詣佛所,出家為道,一名婆悉吒,二名婆羅墮。
At that time, two Brahmans went to the Buddha's place with strong faith and became monks. One was Pasitra and the other was Polodeng.
爾時,世尊於靜室出,在講堂上彷徉經行。
At that time, the World-Honored One came out of the quiet room and meditated in the lecture hall.
時,婆悉吒見佛經行,即尋速疾詣婆羅墮,而語之言:
At that time, Positha saw the Buddha's sutra walking, and he quickly went to Poluoduo and said:
「汝知不耶?
"Do you know that?
如來今者出於靜室,堂上經行,我等可共詣世尊所,儻聞如來有所言說。」
The Tathagata now comes out of his quiet room and walks in the hall, and we can go to the World Honored One together and hear what the Tathagata has to say. "
時,婆羅墮聞其語已,即共詣世尊所,頭面禮足,隨佛經行。
At that time, after hearing his words, Balaluo went to where the World Honored One was, bowed with head, face, and feet, and walked according to the Buddha's sutra.
爾時,世尊告婆悉吒曰:
At that time, the World-Honored One told Positha:
「汝等二人出婆羅門種,以信堅固於我法中出家修道耶?」
You two are of the Brahmin race and have established your faith in my Dharma to become a monk and practice the Tao?
答曰:
Answer:
「如是!」
That's right!
佛言:
Buddha said:
「婆羅門!今在我法中出家為道,諸婆羅門得無嫌責汝耶?」
Brahmin! Now that you have become a monk in my Dharma, do all the Brahmins have no objection to you?
答曰:
Answer:
「唯然!蒙佛大恩,出家修道,實自為彼諸婆羅門所見嫌責。」
Only! With great grace from the Buddha, I became a monk and practiced Taoism, but I was actually blamed by those Brahmans.
佛言:
Buddha said:
「彼以何事而嫌責汝?」
Why does he blame you?
尋白佛言:
Xunbai Buddha said:
「彼言:
"He said:
『我婆羅門種最為第一,餘者卑劣;
"My Brahmin race is the first, and the rest are despicable;
我種清白,餘者黑冥;
My seed is pure, the rest is dark;
我婆羅門種出自梵天,從梵口生,於現法中得清淨解,後亦清淨;
My Brahman seed comes from Brahma, I am born from the mouth of Brahma, I obtain pure understanding in the present Dharma, and I will also be pure afterwards;
汝等何故捨清淨種,入彼瞿曇異法中耶?』
Why did you abandon your pure seeds and enter into the different Dharma of Qutan? 』
世尊!彼見我於佛法中出家修道,以如此言而呵責我。」
World Honored One! When he saw that I had become a monk and practiced Buddhism, he scolded me for saying this. "
佛告婆悉吒:
The Buddha told Posita:
「汝觀諸人愚冥無識猶如禽獸,虛假自稱:
"You see that people are as ignorant as animals and falsely claim to be:
『婆羅門種最為第一,餘者卑劣;
“The Brahmin race is the first, and the rest are despicable;
我種清白,餘者黑冥;
My seed is pure, the rest is dark;
我婆羅門種出自梵天,從梵口生,現得清淨,後亦清淨。』
My Brahmin seed comes from Brahma, I am born from the mouth of Brahma, I am pure now, and I will also be pure later. 』
婆悉吒!今我無上正真道中不須種姓,不恃吾我憍慢之心,俗法須此,我法不爾。
Po Xizha! Now, in my supreme and true way, there is no need for caste, and I do not rely on my own conceited heart. The common law requires this, but my law does not meet it.
若有沙門、婆羅門,自恃種姓,懷憍慢心,於我法中終不得成無上證也。
If there are any ascetics or Brahmins who rely on their caste and have a conceited and arrogant mind, they will never be able to achieve the supreme enlightenment in my Dharma.
若能捨離種姓,除憍慢心,則於我法中得成道證,堪受正法。
If you can abandon your caste and get rid of your arrogance and arrogance, you will be able to achieve enlightenment in my Dharma and be worthy of receiving the righteous Dharma.
人惡下流,我法不爾。」
If people are evil and despicable, I can't do it. "
佛告婆悉吒:
The Buddha told Posita:
「有四姓種,善惡居之,智者所舉,智者所責。
"There are four castes, in which good and evil dwell, which are promoted by the wise and blamed by the wise.
何謂為四?
What is four?
一者剎利種,二者婆羅門種,三者居士種,四者首陀羅種。
The first is the Ksāriya caste, the second is the Brahmin caste, the third is the layman caste, and the fourth is the Sudra caste.
婆悉吒!汝聽剎利種中有殺生者,有盜竊者,有婬亂者,有欺妄者,有兩舌者,有惡口者,有綺語者,有慳貪者,有嫉妬者,有邪見者;
Po Xizha! You hear that among the Ksāriyas there are those who kill, there are those who steal, there are those who are sexually immoral, there are those who are deceitful, there are those who are double-tongued, there are those who speak harshly, there are those who gossip, there are those who are greedy, there are those who are jealous, there are those who have wrong views. By;
婆羅門種、居士種、首陀羅種亦皆如是,雜十惡行。
Brahmins, lay people, and Sudras are all like this, mixed with the ten evil deeds.
婆悉吒!夫不善行有不善報,為黑冥行則有黑冥報,若使此報獨在剎利、居士、首陀羅種,不在婆羅門種者,則婆羅門種應得自言:
Po Xizha! Unwholesome deeds will have unwholesome retribution, and black deeds will have black retribution. If this retribution belongs only to the Ksriya, layman, and Sudra castes and not to the Brahmin castes, then the Brahmin castes should say:
『我婆羅門種最為第一,餘者卑劣;
"My Brahmin race is the first, and the rest are despicable;
我種清白,餘者黑冥;
My seed is pure, the rest is dark;
我婆羅門種出自梵天,從梵口生,現得清淨,後亦清淨。』
My Brahmin seed comes from Brahma, I am born from the mouth of Brahma, I am pure now, and I will also be pure later. 』
若使行不善行有不善報,為黑冥行有黑冥報,必在婆羅門種、剎利、居士、首陀羅種者,則婆羅門不得獨稱:
If one's unwholesome deeds have unwholesome retributions, and those who perform black deeds have black retributions, they must be of the Brahmin, Ksāriya, layman, or Sudra caste, and then Brahmin cannot be called alone:
『我種清淨,最為第一。』
"My seed is pure, the most important thing." 』
「婆悉吒!若剎利種中有不殺者,有不盜、不婬、不妄語、不兩舌、不惡口、不綺語、不慳貪、不嫉妬、不邪見;
"Posita! If among the Ksāriyas there is one who does not kill, who does not steal, who does not commit adultery, who does not lie, who does not use double-tongue, who does not speak harshly, who does not gossip, who is not greedy, who is not jealous, who does not have wrong views;
婆羅門種、居士、首陀羅種亦皆如是,同修十善。
The same is true for Brahmins, lay people, and Sudras, who practice the ten good deeds together.
夫行善法必有善報,行清白行必有白報,若使此報獨在婆羅門,不在剎利、居士、首陀羅者,則婆羅門種應得自言:
If you do good deeds, you will have good rewards, and if you do pure deeds, you will have white rewards. If this reward is only for Brahmins and not for Ksriyas, lay people, and Shudras, then the Brahmin race should say:
『我種清淨,最為第一。』
"My seed is pure, the most important thing." 』
若使四姓同有此報者,則婆羅門不得獨稱:
If all four surnames have this retribution, then Brahmin cannot be called alone:
『我種清淨,最為第一。』
"My seed is pure, the most important thing." 』
」
佛告婆悉吒:
The Buddha told Posita:
「今者現見婆羅門種,嫁娶產生,與世無異,而作詐稱:
"Now we see Brahmans born in marriage, just like the world, and they falsely claim:
『我是梵種,從梵口生,現得清淨,後亦清淨。』
"I am of Brahma seed, born from the mouth of Brahma. I am pure now and will be pure later." 』
婆悉吒!汝今當知,今我弟子,種姓不同,所出各異,於我法中出家修道,若有人問:
Po Xizha! You should know that my disciples are of different castes and come from different backgrounds. They have become monks and cultivate Taoism in my Dharma. If anyone asks:
『汝誰種姓?』
"Whose caste are you? 』
當答彼言:
Answer him:
『我是沙門釋種子也。』
"I am the ascetic who releases seeds." 』
亦可自稱:
You can also call yourself:
『我是婆羅門種,親從口生,從法化生,現得清淨,後亦清淨。』
"I am a Brahmin, born from the mouth, born from the transformation of Dharma. I am pure now and will be pure later." 』
所以者何?
So what?
大梵名者即如來號,如來為世間眼,法為世間智,為世間法,為世間梵,為世間法輪,為世間甘露,為世間法主。
The name of the Great Brahma is the name of Tathagata. Tathagata is the eye of the world, Dharma is the wisdom of the world, Dharma of the world, Brahman of the world, Dharma wheel of the world, nectar of the world, and Dharma Lord of the world.
「婆悉吒!若剎利種中有篤信於佛、如來、至真、等正覺,十號具足,篤信於法,信如來法,微妙清淨,現可修行,說無時節,示泥洹要,智者所知,非是凡愚所能及教;
"Posita! If among the Ksāriyas there is a person who firmly believes in the Buddha, the Tathagata, the Supreme Realm, and other enlightened beings, has the tenth number, firmly believes in the Dharma, and believes in the Tathagata's Dharma, it is subtle and pure, and can now practice it, it is said that there is no season, and it is said that it is muddy. The key is known to the wise and cannot be taught to fools;
篤信於僧,性善質直,道果成就,眷屬成就,佛真弟子法法成就;
Believe deeply in the Sangha, have a good nature and upright character, achieve the path and fruition, achieve the success of your dependents, and achieve the Dharma of a true disciple of the Buddha;
所謂眾者,戒眾成就,定眾、慧眾、解脫眾、解脫知見眾成就。
The so-called public means those who achieve discipline, those who achieve concentration, those who have wisdom, those who liberate, and those who gain knowledge and view.
向須陀洹、得須陀洹;
Go to Sotapanna and get Sotapanna;
向斯陀含,得斯陀含;
Go to Situohan and get Situohan;
向阿那含,得阿那含;
Go to Anagam and get Anagam;
向阿羅漢,得阿羅漢;
Ask for an Arhat and get an Arhat;
四雙八輩,是為如來弟子眾也。
The four pairs and eight generations are the disciples of the Tathagata.
可敬可尊,為世福田,應受人供;
It is respectable and respectable, it is a field of blessing for the world, and it deserves to be worshiped by others;
篤信於戒,聖戒具足,無有缺漏,無諸瑕隙,亦無點污,智者所稱,具足善寂。
Belief in the precepts, the holy precepts are complete, there are no flaws, no flaws, and no stains. Wise people call them complete peace of mind.
婆悉吒!諸婆羅門種、居士、首陀羅種亦應如是篤信於佛、信法、信眾,成就聖戒。
Po Xizha! All Brahmins, lay people, and Shudras should also have faith in the Buddha, the Dharma, and believers, and fulfill the holy precepts.
婆悉吒!剎利種中亦有供養羅漢,恭敬禮拜者;
Po Xizha! Among the Kshatriyas there are also those who make offerings to Arhats and worship them respectfully;
婆羅門、居士、首陀羅亦皆供養羅漢,恭敬禮拜。」
Brahmins, lay people, and Sudras also made offerings to the Arhat and worshiped him respectfully. "
佛告婆悉吒:
The Buddha told Posita:
「今我親族釋種亦奉波斯匿王,宗事禮敬,波斯匿王復來供養禮敬於我,彼不念言:
"Now my relative Shi Zhong also serves King Pasenadi and pays homage to him. When King Pasenadi comes back, he makes offerings to me and pays homage to me. He does not say:
『沙門瞿曇出於豪族,我姓卑下;
"The ascetic Qutan comes from a wealthy family, and my surname is humble;
沙門瞿曇出大財富、大威德家,我生下窮鄙陋小家故,致供養禮敬如來也。』
The ascetic Qu Tan was born into a family of great wealth and majesty, but I was born into a poor and humble family, so I made offerings and paid homage to the Tathagata. 』
波斯匿王於法觀法,明識真偽,故生淨信,致敬如來耳。
King Pasenadi observed the Dharma and clearly recognized the truth and falsehood, so he had pure faith and paid homage to the Tathagata.
「婆悉吒!今當為汝說四姓本緣。
"Po Xizha! Now I will explain to you the origins of the four surnames.
天地始終,劫盡壞時,眾生命終皆生光音天,自然化生,以念為食,光明自照,神足飛空,其後此地盡變為水,無不周遍。
The heaven and the earth will last forever, and when the calamity is over, all living beings will eventually be born in the heaven of light and sound, naturally transformed and reborn, feeding on thoughts, illuminating themselves with light, and flying into the sky with their divine feet. After that, everything here will turn into water, everywhere.
當於爾時,無復日月星辰,亦無晝夜年月歲數,唯有大冥。
At that time, there will be no sun, moon, or stars, nor will there be days and nights, years, and years, only the great underworld.
其後此水變成大地,光音諸天福盡命終,來生此間。
After that, the water turned into the earth, and the blessings of light, sound, and heavens were exhausted and they died, and they were reborn here in the next life.
雖來生此,猶以念食,神足飛空,身光自照,於此住久,各自稱言:
Even though I will be reborn here, I will still be thinking about food, my divine feet will fly into the air, my body will be illuminated by my own light, I will stay here for a long time, and each of them will say:
『眾生!眾生!』其後此地甘泉涌出,狀如酥蜜。
"All living beings!" All living beings! ’ Then a sweet spring gushed out from this place, shaped like crisp honey.
彼初來天性輕易者,見此泉已,默自念言:
When he first came to see this spring, he who had an easy nature said to himself silently:
『此為何物?
What is this?
可試甞之。』
You can try it. 』
即內指泉中,而試甞之,如是再三,轉覺其美,便以手抄自恣食之,如是樂著,遂無厭足,其餘眾生復效食之,如是再三,復覺其美,食之不已,其身轉麤,肌肉堅䩕,失天妙色,無復神足,履地而行,身光轉滅,天地大冥。
That is to say, he pointed it to the spring and tried it. If he did this again and again, he realized how beautiful it was, and he would eat it with his hands. He was so happy that he never got tired of it. The other living beings would eat it again. If he did this again and again, he would feel its beauty again. , After eating endlessly, its body became thick and thick, its muscles were strong, its beauty was lost, its magical feet were no longer restored, and it walked on the ground. The light of its body disappeared, and the heaven and earth were dark.
「婆悉吒!當知天地常法,大冥之後,必有日月星像現於虛空,然後方有晝夜晦明、日月歲數。
"Posita! You should know the normal laws of heaven and earth. After the great underworld, the sun, moon and stars will appear in the sky. Then there will be darkness of day and night, and the number of sun, moon and years.
爾時,眾生但食地味,久住世間,其食多者,顏色麤醜;
At that time, living beings only eat earthly food and live in the world for a long time. Those who eat too much will have a rough and ugly color;
其食少者,色猶悅澤,好醜端正,於是始有;
Those who eat little food have a pleasant appearance, are ugly and upright, and this is how they begin to appear;
其端正者,生憍慢心,輕醜陋者;
Those who are upright will be arrogant and arrogant, and they will look down upon the ugly;
其醜陋者,生嫉惡心,憎端正者。
Those who are ugly are jealous and disgusted, and hate those who are upright.
眾生於是各共忿諍,是時甘泉自然枯涸,其後此地生自然地肥,色味具足,香潔可食,是時眾生復取食之,久住世間。
All sentient beings then shared their grievances. At that time, the sweet spring naturally dried up. After that, the earth became naturally fertile, full of color and flavor, fragrant and clean and edible. At this time, all living beings began to eat it again and lived in the world for a long time.
其食多者,顏色麤醜;
Those who eat too much will have a rough and ugly color;
其食少者,色猶悅澤。
Those who eat little will have a pleasant color.
其端正者,生憍慢心,輕醜陋者;
Those who are upright will be arrogant and arrogant, and they will look down upon the ugly;
其醜陋者,生嫉惡心,憎端正者,眾生於是各共諍訟,是時地肥遂不復生。
Those who are ugly will be jealous and disgusted, and they will hate those who are upright, so all living beings will file lawsuits together. At this time, the earth will be fat and will not be reborn.
「其後此地復生麤厚地肥,亦香美可食,不如前者,是時眾生復取食之,久住世間。
"Then the land will be thick and fertile again, and it will also be fragrant and edible, but not as good as the former. At that time, living beings will eat it again and live in the world for a long time.
其食多者,色轉麤醜,其食少者,色猶悅澤,端正醜陋,迭相是非,遂生諍訟,地肥於是遂不復生;
Those who eat too much will have a rough and ugly appearance, while those who have eaten little will have a lustrous appearance, are upright and ugly, and will be right and wrong, causing disputes and lawsuits, and the soil will be fertile and no longer regenerate;
其後此地生自然粳米,無有糠糩,色味具足,香潔可食;
From then on, natural Japonica rice grew here, without any chaff, with full color and flavor, clean fragrance and edible taste;
是時眾生復取食之,久住於世,便有男女,互共相視,漸有情欲,轉相親近,其餘眾生見已,語言:
At that time, living beings started to eat again. After living in the world for a long time, there were men and women who looked at each other, gradually developed lust, and became close to each other. When the other living beings saw this, they said:
『汝所為非!汝所為非!』即排擯驅遣出於人外,過三月已,然後還歸。」
What you did is wrong!" What you did is wrong! ” That is to say, they are expelled and driven out of the country for three months, and then they return.
佛告婆悉吒:
The Buddha told Posita:
「昔所非者,今以為是。
“What was not true in the past is now considered true.
時,彼眾生習於非法,極情恣欲,無有時節,以慙愧故,遂造屋舍,世間於是始有房舍。
At that time, those living beings were accustomed to illegality, were extremely passionate, and had no season. Out of shame, they built houses, and then houses began to exist in the world.
翫習非法,婬欲轉增,便有胞胎,因不淨生,世間胞胎始於是也。
If the sexual habits are illegal and sexual desires increase, births will occur. Because of impurity, births in the world begin with this.
時,彼眾生食自然粳米,隨取隨生,無可窮盡。
At that time, those sentient beings ate natural japonica rice, taking whatever they could, and there was no end to it.
時,彼眾生有懈惰者,默自念言:
At that time, those sentient beings who are lazy should silently say to themselves:
『朝食朝取,暮食暮取,於我勞勤,今欲併取,以終一日。』
"I take food in the morning and take it in the evening. I work hard and want to take it together throughout the day." 』
即尋併取;
That is, seek and take;
於後等侶喚共取米,其人答曰:
After waiting for the couple to call each other to get some rice, the man replied:
『我已併取,以供一日,汝欲取者,自可隨意。』
"I have taken them together for one day. You can take whatever you want." 』
彼人復自念言:
The man thought to himself again:
『此人\xED\xA1\xB7\xED\xB6\x91慧,能先儲積,我今亦欲積粮,以供三日。』
"This man is smart and can store up food first. Now I also want to store up food for three days." 』
其人即儲三日餘粮。
The man had stored enough food for three days.
有餘眾生復來語言:
The remaining sentient beings came back to speak:
『可共取米。』
"We can get rice together." 』
答言:
Answer:
『吾已先積三日餘粮,汝欲取者可往自取。』
"I have accumulated enough food for three days. If you want to take it, you can go and get it yourself." 』
彼人復念:
The other person thought again:
『此人\xED\xA1\xB7\xED\xB6\x91慧,先積餘粮,以供三日,吾當效彼,積粮以供五日。』
"This man, \xED\xA1\xB7\xED\xB6\x91hui, first accumulated enough grain to last for three days. I should imitate him and store up grain for five days." 』
即便往取。
Even if you go and get it.
「時,彼眾生競儲積已,粳米荒穢,轉生糠糩,刈已不生。
"At that time, those sentient beings competed to accumulate accumulation, and the japonica rice became waste and filthy. They were reborn as chaff, and the plowing ceased to grow.
時,彼眾生見此不悅,遂成憂迷,各自念言:
At that time, those sentient beings were displeased when they saw this, and they became worried and confused, and each of them said:
『我本初生,以念為食,神足飛空,身光自照,於世久住,其後此地甘泉涌出,狀如酥蜜,香美可食,我等時共食之;
"When I was first born, I fed on thoughts. My divine feet flew into the air, and my body illuminated itself. I lived in this world for a long time. After that, sweet springs gushed out from this place, shaped like crisp honey, fragrant and delicious, and we ate them together from time to time;
食之轉久,其食多者,顏色麤醜;
If the food is eaten for a long time, the color will be rough and ugly;
其食少者,色猶悅澤。
Those who eat little will have a pleasant color.
由是食故,使我等顏色有異,眾生於是各懷是非,迭相憎嫉,是時甘泉自然枯竭,其後此地生自然地肥,色味具足,香美可食,時我曹等復取食之。
Because of this food, we have different colors, and all sentient beings have their own right and wrong, and they are jealous of each other. At that time, the sweet spring will naturally dry up. After that, the earth will be naturally fertile, full of color and taste, and delicious to eat. At that time, we, Cao, etc. will be restored. Eat it.
其食多者,顏色麤醜,其食少者,顏色悅澤,眾生於是復懷是非,迭相憎嫉,是時地肥遂不復生。
Those who eat a lot will have a rough and ugly color, while those who eat a little will have a lustrous color. Then all living beings will start thinking about right and wrong, and will hate and envy each other. At this time, the earth and the earth will become fat and no longer be born.
其後復生麤厚地肥,亦香美可食,時,我曹等復取食之;
Later, the ground will grow thick and fertile, and it will also be delicious and edible. At that time, I, Cao and others will eat it again;
多食色麤,少食色悅,復生是非,共相憎嫉,是時地肥遂不復現。
If you eat more, you will be rich in color, and if you eat less, you will be happy with color. You will be reborn in right and wrong, and you will hate and envy each other. At this time, the fatness of the earth will no longer appear.
更生自然粳米,無有糠糩,時,我曹等復取食之,久住於世,其懈怠者,競共儲積,由是粳米荒穢,轉生糠糩,刈已不生,今當如何?』
When the natural Japonica rice is reborn, there is no chaff. At that time, we, Cao and others, eat it again and live in the world for a long time. Those who are lazy will compete to accumulate it. As a result, the Japonica rice is desolate and dirty, and it is reincarnated into chaff. It no longer grows after plowing it. What should we do now? 』
復自相謂言:
He said to himself again:
『當共分地,別立幖幟。』
"We should divide the land together and set up separate flags." 』
即尋分地,別立幖幟。
That is to say, find a separate place and set up a separate flag.
「婆悉吒!猶此因緣,始有田地名生。
"Po Xizha! Due to this reason, the name of the field came into being.
彼時眾生別封田地,各立疆畔,漸生盜心,竊他禾稼,其餘眾生見已,語言:
At that time, sentient beings had their own fields and set up their own frontiers. They gradually developed the desire to steal other people's crops. When the other sentient beings saw this, they said:
『汝所為非!汝所為非!自有田地,而取他物,自今已後,勿復爾也。』
"What you did is wrong!" What you did is wrong! If you have your own land and take something from others, you will never do it again from now on. 』
其彼眾生猶盜不已,其餘眾生復重呵責而猶不已,便以手加之,告諸人言:
Those sentient beings continued to steal, and the other sentient beings scolded them again and again, but they still couldn't stop, so they slapped them with their hands and told everyone:
『此人自有田稼,而盜他物。』
"This man owns crops, but steals other people's things." 』
其人復告:
The person replied:
『此人打我。』
"This man hit me. 』
時,彼眾人見二人諍已,愁憂不悅,懊惱而言:
At that time, when everyone saw that the two of them were quarreling with each other, they were sad and unhappy, and said in annoyance:
『眾生轉惡,世間乃有此不善,生穢惡不淨,此是生、老、病、死之原,煩惱苦報墮三惡道,由有田地致此諍訟。
"Sentient beings turn to evil. There is such evil in the world. The birth of filth and evil is impure. This is the cause of birth, old age, disease, and death. The suffering and retribution of suffering fall into the three evil paths. This lawsuit is caused by the land.
今者寧可立一人為主以治理之,可護者護,可責者責,眾共減米,以供給之,使理諍訟。』
Nowadays, it would be better to set up one person as the chief to manage it. Those who can protect it will protect it, and those who can be blamed will be held responsible. 』
「時,彼眾中自選一人,形體長大,顏貌端正,有威德者,而語之言:
"At that time, one of those people selected one of his own, who was tall in stature, good in appearance, and possessing majesty and virtue, and said:
『汝今為我等作平等主,應護者護,應責者責,應遣者遣,當共集米,以相供給。』
"You are now an equal master for us. You should protect those who should be protected, blame those who should be blamed, and dispatch those who should be dispatched. You should gather rice together to provide for each other. 』
時,彼一人聞眾人言,即與為主,斷理諍訟,眾人即共集米供給。
At that time, the man heard what everyone said, and he immediately agreed with the master to settle the disputes and lawsuits, and everyone gathered rice to provide supplies.
時,彼一人復以善言慰勞眾人,眾人聞已,皆大歡喜,皆共稱言:
At that time, the man once again comforted everyone with his kind words. When everyone heard this, they were all very happy and they all praised him:
『善哉!大王!善哉!大王!』於是,世間便有王名,以正法治民,故名剎利,於是世間始有剎利名生。
"How good!" King! How good! King! ’ Then, the name of the king came into being in the world, and he governed the people with righteous laws, so he was named Ksāriya. Then the name of Ksāriya began to exist in the world.
「時,彼眾中獨有一人作如是念:
"At that time, there was only one person in the group who thought like this:
『家為大患,家為毒刺,我今寧可捨此居家,獨在山林,閑靜修道。』
"My family is a big trouble and my family is a poisonous thorn. I would rather leave this home now and be alone in the mountains and forests to practice Taoism quietly." 』
即捨居家,入於山林,寂默思惟,至時持器入村乞食,眾人見已,皆樂供養,歡喜稱讚:
That is to say, he left his home and went into the mountains and forests, thinking silently. When the time came, he went to the village to beg for food. When everyone saw him, they were all happy to make offerings and praised him happily:
『善哉!此人能捨家居,獨處山林,靜默修道,捨離眾惡。』
"How good!" This person can leave his home, live alone in the mountains and forests, practice Taoism in silence, and renounce all evils. 』
於是,世間始有婆羅門名生。
Thus, Brahmins began to appear in the world.
彼婆羅門中有不樂閑靜坐禪思惟者,便入人間,誦習為業,又自稱言:
Among those Brahmins, there were those who were not happy to sit quietly and meditate, so they entered the human world, made chanting and practice it, and said to themselves:
『我是不禪人!』於是,世人稱不禪婆羅門。
"I am a Buddhist! ’ Therefore, people in the world call him the Brahman who is not Zen.
由入人間故,名為人間婆羅門,於是,世間有婆羅門種;
Since he entered the human world, he was called human Brahman. Therefore, there are Brahman species in the world;
彼眾生中有人好營居業,多積財寶,因是眾人名為居士;
Among those living beings there are those who are good at making a living and hoarding a lot of treasures, so they are called lay people;
彼眾生中有多機巧,多所造作,於是世間始有首陀羅工巧之名。
There are many ingenious things among those sentient beings, and many things are done, so the name of Sudra's craftsmanship began to exist in the world.
「婆悉吒!今此世間有四種名,第五有沙門眾名。
"Posita! There are four kinds of names in this world today, and the fifth is the name of the ascetics.
所以然者?
So?
婆悉吒!剎利眾中,或時有人自厭己法,剃除鬚髮,而披法服,於是始有沙門名生。
Po Xizha! Among the Ksāriyas, there may be people who despise their own Dharma, shave off their beards and hair, and wear Dharma robes, and then the name of the ascetics begins.
婆羅門種、居士種、首陀羅種,或時有人自厭己法,剃除鬚髮,法服修道,名為沙門。
Brahmins, lay people, and Sudras may sometimes feel disgusted with their Dharma, shave off their beards and hair, and practice the Dharma, and they are called ascetics.
婆悉吒!剎利種中,身行不善,口行不善,意行不善身壞命終,必受苦報。
Po Xizha! Among the Ksāriya seeds, if one does bad deeds with the body, with bad words, and with bad thoughts, the body will be destroyed and the person will be repaid with suffering.
婆羅門種、居士種、首陀羅種,身行不善,口行不善,意行不善,身壞命終,必受苦報。
Brahmans, lay people, and Sudras will suffer retribution if they do bad things with their bodies, words, and minds. If they die, they will die.
婆悉吒!剎利種中,有身行善,口、意行善,身壞命終,必受樂報。
Po Xizha! Among the Ksāriya seeds, if one performs good deeds with the body, performs good deeds with speech and mind, and if the body breaks down and dies, one will surely receive happy rewards.
婆羅門、居士、首陀羅種中,身行善,口、意行善,身壞命終,必受樂報。
Brahmins, lay people, and Sudras who perform good deeds with their bodies, words, and minds will surely receive happy rewards when their bodies are destroyed and their lives are destroyed.
婆悉吒!剎利眾中,身行二種,口、意行二種,身壞命終,受苦樂報。
Po Xizha! Among the Ksāriyas, there are two types of physical actions, and two types of verbal and mental actions. When the body is destroyed, life will end, and suffering and happiness will be rewarded.
婆羅門種、居士種、首陀羅種,身行二種,口、意行二種,身壞命終,受苦樂報。
The Brahmin race, the layman race, and the Shudra race have two types of bodily conduct, and two types of verbal and mental conduct. The body will be destroyed and will end in suffering and happiness.
「婆悉吒!剎利種中,有剃除鬚髮,法服修道,修七覺意,道成不久。
"Posita! Among the Ksriyas, there are those who shave off their beards and hair, obey the Dharma and practice the Tao, and cultivate the seven consciousnesses, and they will soon achieve Taoism.
所以者何?
So what?
彼族姓子法服出家,修無上梵行,於現法中自身作證:
The son of that clan became a monk in Dharma, practiced the supreme holy life, and testified in the present Dharma:
『生死已盡,梵行已立,所作已辦,不復受有。』
"Life and death are over, the holy life has been established, what has been done has been done, and there is no more suffering." 』
婆羅門、居士、首陀羅種中,有剃除鬚髮,法服修道,修七覺意,道成不久。
Among the Brahmins, laymen, and Shudras, there are those who shave off their beards and hair, obey the Dharma, practice the Tao, and cultivate the seven consciousnesses, and they will soon achieve Taoism.
所以者何?
So what?
彼族姓子法服出家,修無上梵行,於現法中自身作證:
The son of that clan became a monk in Dharma, practiced the supreme holy life, and testified in the present Dharma:
『生死已盡,梵行已立,所作已辦,不復受有。』
"Life and death are over, the holy life has been established, what has been done has been done, and there is no more suffering." 』
婆悉吒!此四種中皆出明行成就羅漢,於五種中為最第一。」
Po Xizha! Among these four kinds, all have clear conduct and become Arhats, and they are the first among the five. "
佛告婆悉吒:
The Buddha told Posita:
「梵天王頌曰:
"King Brahma said:
「『生中剎利勝,  能捨種姓去;
“‘The Ksāriya is victorious in life and can abandon caste;
明行成就者,  世間最第一。』
Those who achieve enlightenment are the best in the world. 』
」
佛告婆悉吒:
The Buddha told Posita:
「此梵善說,非不善說;
“This Brahma is a good saying, not an unwholesome saying;
此梵善受,非不善受。
This Brahman wholesome feeling is not unwholesome feeling.
我時即印可其言,所以者何?
I can immediately print it, so what is it?
今我如來、至真亦說是義:
Now, I, the Tathagata, truly say this:
「『生中剎利勝,  能捨種姓去;
“‘The Ksāriya is victorious in life and can abandon caste;
明行成就者,  世間最第一。』
Those who achieve enlightenment are the best in the world. 』
」
爾時,世尊說此法已,婆悉吒、婆羅墮無漏心解脫,聞佛所說,歡喜奉行。
At that time, the World-Honored One had spoken this Dharma, and Pasitra and Polo had liberated their minds without leaks. After hearing what the Buddha said, they rejoiced and followed it.

6 - DA 6 The Noble Wheel-Turning King’s Cultivation

(六)佛說長阿含第二分轉輪聖王修行經第二
(6) The second part of the Buddha's teachings on the training of the Holy King of the Wheel, the Second Chapter of Agama
如是我聞:
This is what I heard:
一時,佛在摩羅醯搜人間遊行,與千二百五十比丘漸至摩樓國。
For a time, the Buddha was wandering around the world of Moruo, and he and some two hundred and fifty bhikkhus gradually arrived at the country of Mora.
爾時,世尊告諸比丘:
At that time, the World-Honored One told the monks:
「汝等當自熾燃,熾燃於法,勿他熾燃;
"You should burn yourself, burn in the Dharma, and don't let others burn;
當自歸依,歸依於法,勿他歸依。
Take refuge yourself, take refuge in the Dharma, and don’t take refuge in others.
云何比丘當自熾燃,熾燃於法,勿他熾燃?
Why should a bhikkhu burn on his own and on the Dharma, rather than others?
當自歸依,歸依於法,勿他歸依?
Should you take refuge yourself, take refuge in the Dharma, and not others?
於是,比丘內身身觀,精勤無懈,憶念不忘,除世貪憂;
Therefore, the bhikkhu contemplates the inner body, diligently and diligently, never forgets, and eliminates the greed and worry of the world;
外身身觀、內外身身觀,精勤無懈,識念不忘,除世貪憂。
Contemplate the outer body and the inner and outer body, be diligent and unforgettable, and eliminate greed and worry about the world.
受、意、法觀,亦復如是,是為比丘自熾燃,熾燃於法,不他熾燃;
Feelings, thoughts, and conceptions of dharmas are also like this. They are blazing for the bhikkhu, blazing in dharma, and not others.
自歸依,歸依於法,不他歸依。
Take refuge in yourself, take refuge in the Dharma, and do not take refuge in others.
「如是行者,魔不能嬈,功德日增,所以者何?
"Those who practice this way will not be enchanted by demons, and their merits will increase day by day. So what?
乃往過去久遠世時,有王名堅固念,剎利水澆頭種,為轉輪聖王,領四天下。
But in the long past, there was a king whose name was firmly remembered, Ksakriya water poured on his head and planted, and he was the wheel-turning holy king, leading the four worlds.
時,王自在以法治化,人中殊特,七寶具足,一者金輪寶,二者白象寶,三者紺馬寶,四者神珠寶,五者玉女寶,六者居士寶,七者主兵寶。
At that time, King Zi Zi was governed by law, and he was very special among people. He was equipped with seven treasures: the golden wheel treasure, the white elephant treasure, the cyan horse treasure, the divine jewelry, the jade girl treasure, the layman treasure, and the Lord Lord. Weapon.
千子具足,勇健雄猛,能伏怨敵,不用兵杖,自然太平。
The Thousand Sons are well-equipped, strong and strong, capable of defeating hostile enemies, and do not need a military staff, so they will naturally be at peace.
堅固念王久治世已,時,金輪寶即於虛空忽離本處,時,典輪者速往白王:
The king of firm mind has been ruling the world for a long time. At that time, the golden wheel treasure suddenly left its place in the sky. At that time, the wheel guide quickly went to the white king:
『大王!當知今者輪寶離於本處。』
"Your Majesty! You should know that the wheel treasure is now away from its original place. 』
時,堅固王聞已念言:
At that time, King Jianzhen heard this and said:
『我曾於先宿耆舊所聞,若轉輪聖王輪寶移者,王壽未幾。
I once heard from my ancestors that if the wheel-turning holy king's wheel treasure is moved, the king's life will not be long.
我今已受人中福樂,宜更方便受天福樂,當立太子領四天下,別封一邑與下髮師,命下鬚髮,服三法衣,出家修道。』
Now that I have received the blessings among men, it is better for me to receive the blessings from heaven more conveniently. I should appoint a prince to lead the four kingdoms, grant a city and a hairdresser, order my beard and hair, wear three dharma robes, become a monk and practice Taoism. 』
「時,堅固念王即命太子而告之曰:
"At that time, King Jianjian Nian ordered the prince to tell him:
『卿為知不?
Do you know?
吾曾從先宿耆舊所聞,若轉輪聖王金輪離本處者,王壽未幾。
I have heard from my ancestors that if the golden wheel of the wheel-turning holy king leaves his home, his life span will not be long.
吾今已受人中福樂,當更方便遷受天福,今欲剃除鬚髮,服三法衣,出家為道,以四天下委付於汝,宜自勉力,存恤民物。』
Now that I have received the blessings among men, I should more easily receive the blessings from heaven. Now I want to shave off my beard and hair, wear the three dharma robes, become a monk, and become a Taoist. The four worlds have been entrusted to you. I should do my best to save things for the people. 』
是時,太子受王教已,時,堅固念王即剃除鬚髮,服三法衣,出家修道。
At that time, the prince had received the king's teachings. At that time, King Jianjian Nian shaved off his beard and hair, took the three dharma robes, and became a monk to practice Taoism.
「時,王出家過七日已,彼金輪寶忽然不現,其典輪者往白王言:
"At that time, seven days had passed since the king became a monk. The golden wheel treasure suddenly disappeared. The wheel-bearer went to the king and said:
『大王!當知今者輪寶忽然不現。』
"Your Majesty! You should know that the wheel treasure of today suddenly does not appear. 』
時王不悅,即往詣堅固念王所,到已白王:
The king was displeased at that time, so he went to the place where the king was studying in Yijian. When he arrived, he said to the king:
『父王!當知今者輪寶忽然不現。』
"Father!" You should know that the wheel treasure of today suddenly does not appear. 』
時,堅固念王報其子曰:
At that time, King Jianjian Nian reported to his son:
『汝勿懷憂以為不悅,此金輪寶者非汝父產,汝但勤行聖王正法,行正法已,於十五日月滿時,沐浴香湯,婇女圍遶,昇正法殿上,金輪神寶自然當現,輪有千輻,光色具足,天匠所造,非世所有。』
"You should not be worried or displeased. This golden wheel treasure is not your father's inheritance. As long as you diligently follow the righteous Dharma of the Holy King. After practicing the righteous Dharma, on the 15th day of the month, when the moon is full, take a bath in the fragrant soup, surrounded by maidens, and ascend to the Dharma Hall. The divine treasure of the golden wheel will naturally appear. The wheel has thousands of spokes and is full of light and color. It is made by a heavenly craftsman and is unique in this world. 』
「子白父王:
"Prince Zibai:
『轉輪聖王正法云何?
What is the rectification of the Dharma by the Wheel-turning Holy King?
當云何行?』
What's the point of being a cloud? 』
王告子曰:
Wang Gaozi said:
『當依於法,立法具法,恭敬尊重,觀察於法,以法為首,守護正法;
"We should rely on the law, legislate laws, respect the law, observe the law, put the law first, and protect the righteous law;
又當以法誨諸婇女,又當以法護視教誡諸王子、大臣、群寮、百官及諸人民、沙門、婆羅門,下至禽獸,皆當護視。』
You should also teach the maidens with the Dharma, and you should protect and instruct the princes, ministers, groups of servants, hundreds of officials, and all the people, ascetics, brahmins, and even animals, with the Dharma. 』
「又告子曰:
"And he told the Master:
『又汝土境所有沙門、婆羅門履行清真,功德具足,精進不懈,去離憍慢,忍辱仁愛,閑獨自修,獨自止息,獨到涅槃,自除貪欲,化彼除貪;
"Also, all the ascetics and brahmans in your land perform purity, are full of merits and virtues, are diligent and unremitting, abandon arrogance, endure humiliation and benevolence, practice alone in leisurely time, stop alone, reach Nirvana alone, eliminate greed for themselves, and eliminate greed by transforming others;
自除瞋恚,化彼除瞋;
Eliminate anger from oneself, and eliminate anger from others;
自除愚癡,化彼除癡。
Get rid of your own ignorance, and transform others to get rid of your ignorance.
於染不染,於惡不惡,於愚不愚,可著不著,可住不住,可居不居。
Not tainted by defilement, not evil by evil, not foolish by stupidity, but not attached to it, not abiding in it, not dwelling in it.
身行質直,口言質直,意念質直;
The conduct of the body is upright, the speech is upright, and the thoughts are upright;
身行清淨,口言清淨,意念清淨,正念清淨,仁慧無厭,衣食知足,持鉢乞食,以福眾生。
The body should be pure in conduct, the speech should be pure, the thoughts should be pure, the mindfulness should be pure, benevolence and wisdom insatiable, be content with food and clothing, hold an alms bowl and beg for food, in order to bless all sentient beings.
有如是人者,汝當數詣,隨時諮問,凡所修行,何善何惡?
If there is a person like this, you should count his attainments and ask at any time, what is good and what is bad about his practice?
云何為犯?
Why is it a crime?
云何非犯?
Why is this not a crime?
何者可親?
Who is amiable?
何者不可親?
Who is not approachable?
何者可作?
What can be done?
何者不可作?
What can't be done?
施行何法,長夜受樂?
What method can be used to enjoy the whole night?
汝諮問已,以意觀察,宜行則行,宜捨則捨。
You have consulted and observed with your mind. If you should do it, do it; if you should leave it, then leave it.
國有孤老,當拯給之;
The orphans and old people in the state should be rescued and given to them;
貧窮困劣,有來取者,慎勿違逆。
If you are poor and disadvantaged, if someone comes to take it, be careful not to disobey it.
國有舊法,汝勿改易,此是轉輪聖王所修行法,汝當奉行。』
You should not change the old laws of the state. This is the law practiced by the Holy Wheel-turning King, and you should abide by it. 』
」
佛告諸比丘:
The Buddha told the monks:
「時,轉輪聖王受父教已,如說修行,後於十五日月滿時,沐浴香湯,昇高殿上,婇女圍遶,自然輪寶忽然在前,輪有千輻,光色具足,天匠所造,非世所有,真金所成,輪徑丈四。
"At that time, the Holy Wheel-turning King had been taught by his father and practiced as mentioned above. Then on the fifteenth day when the moon was full, he took a bath in the fragrant soup, ascended to the hall, and was surrounded by servant girls. Naturally, the wheel-turning treasure suddenly appeared in front of him. The wheel had thousands of spokes and radiated light. It is full of color, made by a heavenly craftsman, and unique from this world. It is made of real gold, and its wheel is four feet in diameter.
時,轉輪王默自念言:
At that time, the Wheel-turning King silently said to himself:
『我曾從先宿耆舊所聞,若剎利王水澆頭種,以十五日月滿時,沐浴香湯,昇寶殿上,婇女圍遶,自然金輪忽現在前,輪有千輻,光色具足,天匠所造,非世所有,真金所成,輪徑丈四,是則名為轉輪聖王。
"I once heard from my ancestors that if you pour the water of King Ksriya on your head and plant it, on the 15th day of the month when the moon is full, you bathe in the fragrant water, go up to the palace, and be surrounded by servant girls, a golden wheel with thousands of spokes will suddenly appear in front of you. , full of light and color, made by a heavenly craftsman, unparalleled in this world, made of real gold, with a wheel diameter of four feet, so it is called the Holy King of Wheels.
今此輪現,將無是耶?
Isn’t it true that this cycle will appear now?
今我寧可試此輪寶。』
Now I would rather try this wheel treasure. 』
「時,轉輪王即召四兵,向金輪寶偏露右臂,右膝著地,復以右手摩捫金輪,語言:
"At that time, the Wheel-turning King summoned four soldiers, exposed his right arm towards the Golden Wheel Treasure, put his right knee on the ground, rubbed the Golden Wheel with his right hand, and said:
『汝向東方,如法而轉,勿違常則。』
"You turn toward the east, follow the law, and do not violate the rules." 』
輪即東轉。
The wheel turns eastward.
時,王即將四兵隨從其後,金輪寶前有四神導,輪所住處,王即止駕。
At that time, the king was about to follow him with four soldiers. There were four divine guides in front of the golden wheel. The king stopped driving at the place where the wheel resided.
爾時,東方諸小國王見大王至,以金鉢盛銀粟,銀鉢盛金粟,來趣王所,拜首白言:
At that time, when the small kings from the east saw the great king arriving, they filled gold bowls with silver grains and silver bowls with gold grains. They came to the king's residence, bowed their heads and said:
『善來,大王!今此東方土地豐樂,人民熾盛,志性仁和,慈孝忠順,唯願聖王於此治正,我等當給使左右,承受所當。』
"Come on, great king!" Today, the land in the east is prosperous and prosperous. The people are prosperous, kind-hearted, kind, filial and loyal. I only hope that the holy king will rule here and we will give him the right and left and accept the responsibility. 』
時,轉輪大王語小王言:
At that time, the wheel-turning king said to the little king:
『止!止!諸賢!汝等則為供養我已,但當以正法治,勿使偏枉,無令國內有非法行,此即名曰我之所治。』
"end! end! All sages! You are here to support me, but you must govern according to the correct law, do not go awry, and do not cause illegal behavior in the country. This is called my rule. 』
「時,諸小王聞此教已,即從大王巡行諸國,至東海表,次行南方、西方、北方,隨輪所至,其諸國王各獻國土,亦如東方諸小國比。
"At that time, when the small kings heard this teaching, they began to patrol the kingdoms from the big king to the surface of the East China Sea, and then to the south, west, and north. Wherever the wheel came, their kings each offered their territory, just like the small countries in the east.
時,轉輪王既隨金輪,周行四海,以道開化,安慰民庶,已還本國。
At that time, the Wheel-turning King followed the golden wheel, traveled around the world, enlightened the people with the Way, comforted the people, and returned to his own country.
時,金輪寶在宮門上虛空中住,時,轉輪王踊躍而言:
At that time, the Golden Wheel Treasure was dwelling in the void above the palace gate. At that time, the Wheel-turning King enthusiastically said:
『此金輪寶真為我瑞,我今真為轉輪聖王,是為金輪寶成就。』
"This golden wheel treasure is truly auspicious to me. I am truly the wheel-turning holy king now. This is because of the golden wheel treasure." 』
「其王久治世已,時,金輪寶即於虛空忽離本處,其典輪者速往白王:
"The king has been ruling the world for a long time. At that time, the golden wheel jewel suddenly left its place in the sky, and its wheel guide quickly went to the white king:
『大王!當知今者輪寶離於本處。』
"Your Majesty! You should know that the wheel treasure is now away from its original place. 』
時,王聞已即自念言:
At that time, the king heard this and said to himself:
『我曾於先宿耆舊所聞,若轉輪聖王輪寶移者,王壽未幾。
I once heard from my ancestors that if the wheel-turning holy king's wheel treasure is moved, the king's life will not be long.
我今已受人中福樂,宜更方便受天福樂,當立太子領四天下,別封一邑與下髮師,令下鬚髮,服三法衣,出家修道。』
Now that I have received blessings among men, it is better for me to receive blessings from heaven more conveniently. I should appoint a prince to lead the four kingdoms, grant a city and a hairdresser, order beards and hair, wear three dharma robes, and become a monk and practice Taoism. 』
「時,王即命太子而告之曰:
"At that time, the king immediately ordered the prince to tell him:
『卿為知不?
Do you know?
吾曾從先宿耆舊所聞,若轉輪聖王金輪寶離本處者,王壽未幾。
I once heard from my ancestors that if the golden wheel treasure of the wheel-turning holy king leaves his place, the king's life will not be long.
吾今已受人中福樂,當設方便遷受天樂,今欲剃除鬚髮,服三法衣,出家修道,以四天下委付於汝,宜自勉力,存恤民物。』
Now that I have received the blessings among men, I should use my convenience to receive the happiness in heaven. Now I want to shave off my beard and hair, wear the three dharma robes, become a monk and practice Taoism. The four worlds have been entrusted to you. I should do my best to save the things for the people. 』
爾時,太子受王教已,王即剃除鬚髮,服三法衣,出家修道。
At that time, the prince had received the king's teachings, and the king immediately shaved off his beard and hair, wore three dharma robes, and became a monk and practiced Taoism.
時,王出家過七日已,其金輪寶忽然不現,典金輪者往白王言:
At that time, seven days had passed since the king became a monk. His golden wheel treasure suddenly disappeared. The man who held the golden wheel went to the king and said:
『大王!當知今者輪寶忽然不現。』
"Your Majesty! You should know that the wheel treasure of today suddenly does not appear. 』
時王聞已,不以為憂,亦復不往問父王意。
When the king heard about it, he didn't feel worried, and he no longer asked his father about his wishes.
時,彼父王忽然命終。
At that time, his father died suddenly.
「自此以前,六轉輪王皆展轉相承,以正法治,唯此一王自用治國,不承舊法,其政不平,天下怨訴,國土損減,人民凋落。
"Since then, the six wheel-turning kings have all succeeded each other and governed by correct laws. However, this king governs the country by himself and does not inherit the old laws. His government is unfair, the world complains, the territory is lost, and the people are withered.
時,有一婆羅門大臣往白王言:
At that time, a Brahmin minister went to King Bai and said:
『大王!當知今者國土損減,人民凋落,轉不如常。
"Your Majesty! You should know that today the country is in decline, the people are declining, and things are not as good as before.
王今國內多有知識,聰慧博達,明於古今,備知先王治政之法,何不命集問其所知,彼自當答?』
There are many people in the country who are knowledgeable, intelligent and knowledgeable, and know the ancient and modern methods of government administration. Why don't you ask them to gather together and ask them what they know, and they should answer the questions themselves? 』
時,王即召群臣,問其先王治政之道。
At that time, the king summoned the ministers and asked them about the way of governance of the previous king.
時,諸智臣具以事答,王聞其言,即行舊政,以法護世,而由不能拯濟孤老,施及下窮。
At that time, all the wise ministers responded with their words. When the king heard what he said, he implemented the old government and protected the world with the law. However, he was unable to save the orphans and old people and gave to the poor.
「時,國人民轉至貧困,遂相侵奪,盜賊滋甚,伺察所得,將詣王所白言:
"At that time, the people of the country were reduced to poverty, so they invaded and robbed each other, and thieves became more and more common. After observing the gains, they went to the king and said:
『此人為賊,願王治之。』
"This man is a thief, and I hope the king will punish him." 』
王即問言:
The king immediately asked:
『汝實為賊耶?』
"Are you really a thief?" 』
答曰:
Answer:
『實爾!我貧窮飢餓,不能自存,故為賊耳。』
"Sure!" I am poor and hungry and cannot survive on my own, so I am a thief. 』
時,王即出庫物以供給之,而告之曰:
At that time, the king immediately brought out supplies from the treasury to provide for him, and told him:
『汝以此物供養父母,并恤親族,自今已後,勿復為賊。』
"You have used this gift to support your parents and show mercy to your relatives. From now on, do not become a thief again." 』
餘人轉聞有作賊者,王給財寶,於是復行劫盜他物,復為伺察所得,將詣王所白言:
The rest of the people heard that there was a thief and the king gave him treasure, so they went back to rob and steal other people's things, and then inspected what they got. They went to the king and said:
『此人為賊,願王治之。』
"This man is a thief, and I hope the king will punish him." 』
王復問言:
Wang Fu asked:
『汝實為賊耶?』
"Are you really a thief?" 』
答曰:
Answer:
『實爾!我貧窮飢餓,不能自存,故為賊耳。』
"Sure!" I am poor and hungry and cannot survive on my own, so I am a thief. 』
時,王復出庫財以供給之,復告之曰:
At that time, the king again took out the treasure from the treasury to provide for him, and told him again:
『汝以此物供養父母,并恤親族,自今已後,勿復為賊。』
"You have used this gift to support your parents and show mercy to your relatives. From now on, do not become a thief again." 』
「復有人聞有作賊者,王給財寶,於是復行劫盜他物,復為伺察所得,將詣王所白言:
"Another person heard that there was a thief and the king gave him treasure, so he went out again to steal other things, and then inspected what he got, and he said to the king:
『此人為賊,願王治之。』
"This man is a thief, and I hope the king will punish him." 』
王復問言:
Wang Fu asked:
『汝實為賊耶?』
"Are you really a thief?" 』
答曰:
Answer:
『實爾!我貧窮飢餓,不能自存,故為賊耳。』
"Sure!" I am poor and hungry and cannot survive on my own, so I am a thief. 』
時王念言:
The king of time said:
『先為賊者,吾見貧窮,給其財寶,謂當止息,而餘人聞,轉更相効,盜賊日滋,如是無已,我今寧可杻械其人,令於街巷,然後載之出城,刑於曠野,以誡後人耶!』
"Those who were thieves first saw poverty and gave them treasures, saying that they should stop. When others heard about it, they started to do the same thing. The number of thieves increased day by day. This situation is endless. Now I would rather kill him, order him to go to the streets, and then carry him away. He left the city and was tortured in the wilderness as a warning to future generations! 』
「時,王即勅左右:
"At that time, the king immediately issued an order:
『使收繫之,聲鼓唱令,遍諸街巷,訖已載之出城,刑於曠野。』
"The envoys gathered him up, sounded drums and sang orders, and carried them through the streets and alleys. After they were finished, they were carried out of the city and tortured in the wilderness. 』
國人盡知彼為賊者,王所收繫,令於街巷,刑之曠野。
The people of the country knew that he was a thief, so the king took him under his control and ordered him to be put in the streets and punished in the wilderness.
時,人展轉自相謂言:
At that time, people turned around and said to each other:
『我等設為賊者,亦當如是,與彼無異。』
"Those who we assume to be thieves should do the same, no different from him. 』
於是,國人為自防護,遂造兵杖、刀劍、弓矢,迭相殘害,攻劫掠奪。
Therefore, in order to protect themselves, the people of the country made weapons, swords, bows and arrows, and killed each other one after another, attacking and plundering.
自此王來始有貧窮,有貧窮已始有劫盜,有劫盜已始有兵杖,有兵杖已始有殺害,有殺害已則顏色憔悴,壽命短促。
From then on the king came to poverty, and when there was poverty there began to be robbers and robbers, and when there was robberies and robberies began there were soldiers, and when there were soldiers and weapons there were killings, and when there were killings, people became haggard and their lifespan was short.
時,人正壽四萬歲,其後轉少,壽二萬歲,然其眾生有壽、有夭、有苦、有樂。
At that time, a person's life span was forty thousand years, but later it became shorter and his life span was twenty thousand years. However, all living beings have longevity, death, suffering, and happiness.
彼有苦者,便生邪婬、貪取之心,多設方便,圖謀他物。
Those who are suffering will develop lustful and greedy minds, set up many conveniences, and seek other things.
是時,眾生貧窮劫盜,兵杖殺害,轉轉滋甚,人命轉減,壽一萬歲。
At that time, all living beings were impoverished, robbed, robbed, and killed with weapons and rods, and their life spans were reduced to ten thousand years.
「一萬歲時,眾生復相劫盜,為伺察所得,將詣王所白言:
"At the age of ten thousand years, sentient beings robbed and robbed each other again. In order to observe what they had gained, they came to the king and said in vain:
『此人為賊,願王治之。』
"This man is a thief, and I hope the king will punish him." 』
王問言:
Wang Wenyan:
『汝實作賊耶?』
"Are you really a thief?" 』
答曰:
Answer:
『我不作!』便於眾中故作妄語。
"I won't do it!" ” It is convenient for people to tell lies.
時,彼眾生以貧窮故便行劫盜,以劫盜故便有刀兵,以刀兵故便有殺害,以殺害故便有貪取、邪婬,以貪取、邪婬故便有妄語,有妄語故其壽轉減,至于千歲;
At that time, those living beings rob and steal because they are poor; they have weapons because of robbery; they kill because of weapons; they engage in greed and sexual immorality because of killing; they lie because of greed and sexual immorality; and they lie because they speak lies. Life span decreases to a thousand years old;
千歲之時,便有口三惡行始出于世,一者兩舌,二者惡口,三者綺語,此三惡業展轉熾盛,人壽稍減至五百歲;
At the age of a thousand years, three evil deeds of speech begin to appear in the world: one is double-tonguing, the other is harsh words, and the third is idle talk. These three evil deeds become more and more intense, and the life span is slightly reduced to 500 years.
五百歲時,眾生復有三惡行起,一者非法婬,二者非法貪,三者邪見,此三惡業展轉熾盛,人壽稍減,三百、二百,我今時人,乃至百歲,少出多減。
At the age of five hundred, living beings will have three evil deeds again, one is illegal sexual conduct, the other is illegal greed, and the third is wrong views. These three evil deeds will become more and more intense, and the life span will be slightly shortened to three hundred or two hundred. As a human being at this time, even If you are a hundred years old, the less you give, the more you lose.
「如是展轉,為惡不已,其壽稍減,當至十歲,十歲時人,女生五月便行嫁。
"As things go on like this, their evil deeds will continue, and their lifespan will be slightly shortened. When they are ten years old, they will be married in the fifth month.
是時世間酥油、石蜜、黑石蜜,諸甘美味不復聞名,粳粮、禾稻變成草莠,繒、絹、錦、綾、劫貝、白㲲,今世名服,時悉不現,織麤毛縷以為上衣。
At that time, butter, stone honey, and black stone honey, all the sweet and delicious foods in the world are no longer famous. Japonica grains and rice have become grasshoppers. Silk, silk, brocade, damask, robbery shells, and white oysters, all famous clothes in this world, have not appeared. , weave strands of coarse wool into a coat.
是時,此地多生荊棘,蚊、虻、蠅、虱、蛇、蚖、蜂、蛆,毒蟲眾多,金、銀、琉璃、珠璣、名寶,盡沒於地,遂有瓦石砂礫出於地上。
At that time, there were many thorns, mosquitoes, flies, flies, lice, snakes, crickets, bees, maggots, and poisonous insects in this place. Gold, silver, glass, pearls, and precious treasures were all covered with rubble and gravel. .
「當於爾時,眾生之類永不復聞十善之名,但有十惡充滿世間。
"At that time, sentient beings will never hear the names of the Ten Good Deeds, but the Ten Evils will fill the world.
是時,乃無善法之名,其人何由得修善行?
At that time, there was no name for good deeds. How could such people practice good deeds?
是時,眾生能為極惡,不孝父母,不敬師長,不忠不義,返逆無道者便得尊敬。
At that time, sentient beings can do extremely evil things, such as being unfilial to their parents, disrespectful to their teachers, unfaithful and unjust, and rebellious and unprincipled.
如今能修善行,孝養父母,敬順師長,忠信懷義,順道修行者便得尊敬。
Now those who can practice good deeds, be filial to their parents, respect their teachers, be loyal and righteous, and follow the path will be respected.
爾時,眾生多修十惡,多墮惡道,眾生相見,常欲相殺,猶如獵師見於群鹿。
At that time, sentient beings often practice the ten evils and fall into evil paths. When sentient beings see each other, they often want to kill each other, just like a hunter seeing a herd of deer.
時,此土地多有溝坑,溪㵎深谷,土曠人希,行來恐懼。
At that time, this land had many ditches, brooks and deep valleys, and the vast land made people anxious and fearful when walking.
爾時,當有刀兵劫起,手執草木,皆成戈鉾,於七日中,展轉相害。
At that time, there will be swordsmen and soldiers, holding grass and trees in their hands, all forming swords and weapons, and for seven days, they will attack each other.
「時,有智者遠逃叢林,依倚坑坎,於七日中懷怖畏心,發慈善言:
"At that time, a wise man fled far away from the jungle and relied on a pit. For seven days, he was filled with fear and made a kind speech:
『汝不害我,我不害汝。』
"If you don't harm me, I won't harm you." 』
食草木子以存性命,過七日已,從山林出。
He ate grass and trees to survive. After seven days, he came out of the forest.
時有存者,得共相見,歡喜慶賀言:
From time to time, those who survive can meet together and celebrate with joy and congratulations:
『汝不死耶?
You're not going to die?
汝不死耶?』
Are you going to die? 』
猶如父母唯有一子,久別相見,歡喜無量。
Just like parents who have only one son, they are filled with joy when they see each other after a long separation.
彼人如是各懷歡喜,迭相慶賀,然後推問其家,其家親屬死亡者眾,復於七日中悲泣號咷,啼哭相向。
The people were so happy and congratulated each other one after another, and then asked about their families. All the relatives of their families who had died continued to weep and howl for seven days, crying towards each other.
過七日已,復於七日中共相慶賀,娛樂歡喜,尋自念言:
After seven days, the Chinese Communist Party celebrated and entertained each other for the next seven days, and they recited to themselves:
『吾等積惡彌廣,故遭此難,親族死亡,家屬覆沒,今者宜當少共修善,宜修何善?
We have accumulated evil, so we have suffered this disaster. Our relatives have died, and our families have been wiped out. Now we should practice good deeds together. What kind of good deeds should we do?
當不殺生。』
Don't kill any living being. 』
「爾時,眾生盡懷慈心,不相殘害,於是眾生色壽轉增,其十歲者壽二十歲。
"At that time, all sentient beings will show compassion and refrain from harming each other, so the appearance and life span of all sentient beings will increase, and those who are ten years old will live to twenty years.
二十時人復作是念:
At twenty o'clock, people repeated this thought:
『我等由少修善行,不相殘害故,壽命延長至二十歲,今者寧可更增少善,當修何善?
Since we practiced little good deeds and did not harm each other, our life span has been extended to twenty years. Now we would rather do less good deeds. What kind of good should we practice?
已不殺生,當不竊盜。』
If you no longer kill, then you should no longer steal. 』
已修不盜,則壽命延長至四十歲。
If it has been repaired and cannot be stolen, the life span will be extended to forty years.
四十時人復作是念:
At forty o'clock, people repeated this thought:
『我等由少修善,壽命延長,今者寧可更增少善,何善可修?
We have practiced good deeds a little, and our lifespan has been extended. Now I would rather do more good deeds. What kind of good can be done?
當不邪婬。』
Don't be immoral. 』
於是,其人盡不邪婬,壽命延長至八十歲。
As a result, the person will never engage in sexual misconduct and his life span will be extended to eighty years.
「八十歲人復作是念:
"An eighty-year-old man repeats this:
『我等由少修善,壽命延長,今者寧可更增少善,何善可修?
We have practiced little good deeds and our lifespans have been extended. Now I would rather do even less good deeds. What kind of good deeds can be practiced?
當不妄語。』
Don't lie. 』
於是,其人盡不妄語,壽命延長至百六十。
As a result, the person stopped telling lies and his life span was extended to one hundred and sixty years.
百六十時人復作是念:
At the 160th hour, people repeated this thought:
『我等由少修善,壽命延長,我今寧可更增小善,何善可修?
We have practiced good deeds since a few times and our life span has been extended. Now I would rather do more small good deeds. What good can be done?
當不兩舌。』
Don't be two-tongued. 』
於是,其人盡不兩舌,壽命延長至三百二十歲。
As a result, the person no longer had two tongues and his life span was extended to 320 years.
三百二十歲時人復作是念:
At the age of three hundred and twenty, people repeat this thought:
『我等由少修善故,壽命延長,今者寧可更增少善,何善可修?
Since we have practiced few good deeds, our lifespan has been extended. Now I would rather increase the number of less good deeds. What kind of good can be done?
當不惡口。』
Be careful not to speak harshly. 』
於是,其人盡不惡口,壽命延長至六百四十。
As a result, the person stopped speaking harshly and his life span was extended to six hundred and forty.
「六百四十時人復作是念:
"At six hundred and forty people thought again:
『我等由修善故,壽命延長,今者寧可更增少善,何善可修?
As a result of practicing good deeds, our life span has been extended. Now I would rather increase the number of good deeds and do less good deeds. What kind of deeds can be practiced?
當不綺語。』
Don't talk nonsense. 』
於是,其人盡不綺語,壽命延長至二千歲。
As a result, he stopped talking nonsense and his life span was extended to 2,000 years.
二千歲時人復作是念:
At the age of two thousand years, people repeat this thought:
『我等由修善故,壽命延長,今者寧可更增少善,何善可修?
As a result of practicing good deeds, our life span has been extended. Now I would rather increase the number of good deeds and do less good deeds. What kind of deeds can be practiced?
當不慳貪。』
Don't be greedy. 』
於是,其人盡不慳貪而行布施,壽命延長至五千歲。
Therefore, he gave up all greed and practiced charity, and his life span was extended to 5,000 years.
五千歲時人復作是念:
At the age of five thousand years, people repeat this thought:
『我等由修善故,壽命延長,今者寧可更增少善,何善可修?
As a result of practicing good deeds, our life span has been extended. Now I would rather increase the number of good deeds and do less good deeds. What kind of deeds can be practiced?
當不嫉妬,慈心修善。』
Don't be jealous, be kind and cultivate kindness. 』
於是,其人盡不嫉妬,慈心修善,壽命延長至於萬歲。
Therefore, the person will not be jealous at all, practice kindness and be kind, and his life span will be extended to ten thousand years.
「萬歲時人復作是念:
"Long live, people will repeat this thought:
『我等由修善故,壽命延長,今者寧可更增少善,何善可修?
As a result of practicing good deeds, our life span has been extended. Now I would rather increase the number of good deeds and do less good deeds. What kind of deeds can be practiced?
當行正見,不生顛倒。』
You should practice right views and avoid confusion. 』
於是,其人盡行正見,不起顛倒,壽命延長至二萬歲。
As a result, the person practices the right view and does not suffer from confusion, and his life span is extended to 20,000 years.
二萬歲時人復作是念:
At the age of 20,000, people repeat this thought:
『我等由修善故,壽命延長,今者寧可更增少善,何善可修?
As a result of practicing good deeds, our life span has been extended. Now I would rather increase the number of good deeds and do less good deeds. What kind of deeds can be practiced?
當滅三不善法,一者非法婬,二者非法貪,三者邪見。』
Three unwholesome dharmas should be eradicated: the first is illegal sexual immorality, the second is illegal greed, and the third is wrong views. 』
於是,其人盡滅三不善法,壽命延長至四萬歲。
As a result, the person's three unwholesome dharmas are eliminated, and his life span is extended to forty thousand years.
四萬歲時人復作是念:
At the age of 40,000, people repeat this thought:
『我等由修善故,壽命延長,今者寧可更增少善,何善可修?
As a result of practicing good deeds, our life span has been extended. Now I would rather increase the number of good deeds and do less good deeds. What kind of deeds can be practiced?
當孝養父母,敬事師長。』
Be filial to your parents and respect your teachers. 』
於是,其人即孝養父母,敬事師長,壽命延長至八萬歲。
As a result, the person will be filial to his parents, respect his teachers, and his life span will be extended to 80,000 years.
「八萬歲時人,女年五百歲始出行嫁。
"A man is eighty thousand years old, and a woman starts getting married when she is five hundred years old.
時,人當有九種病,一者寒,二者熱,三者飢,四者渴,五者大便,六者小便,七者欲,八者饕餮,九者老。
At that time, people should have nine kinds of diseases, one is cold, the other is heat, the third is hunger, the fourth is thirst, the fifth is defecation, the sixth is urination, the seventh is lust, the eighth is gluttony, and the ninth is old age.
時,此大地坦然平整,無有溝坑、丘墟、荊棘,亦無蚊、虻、蛇、蚖、毒蟲,瓦石、沙礫變成琉璃,人民熾盛,五穀平賤,豐樂無極。
At that time, the land was calm and flat, with no ditches, hills, thorns, or mosquitoes, flies, snakes, clams, or poisonous insects. The rubble and gravel turned into colored glaze, the people prospered, the crops were mediocre, and the happiness was endless.
是時,當起八萬大城,村城隣比,雞鳴相聞。
At that time, there was a city of 80,000 people, with villages and cities next to each other, and cockcrows heard among each other.
當於爾時,有佛出世,名為彌勒如來、至真、等正覺,十號具足,如今如來十號具足,彼於諸天、釋、梵、魔、若魔、天、諸沙門、婆羅門、諸天、世人中,自身作證,亦如我今於諸天、釋、梵、魔、若魔、天、沙門、婆羅門、諸天、世人中,自身作證。
At that time, there was a Buddha born in the world named Maitreya Tathagata, the Supreme True Enlightenment, with the tenth name. Now the Tathagata has the tenth name. I bear witness to myself among the Brahmins, gods, and people in the world, just as I now bear witness to myself among the gods, Buddhas, Brahmas, demons, demons, gods, ascetics, Brahmins, gods, and people in the world.
彼當說法,初言亦善,中下亦善,義味具足,淨修梵行,如我今日說法,上中下言,皆悉真正,義味具足,梵行清淨。
When he preaches the Dharma, his first words are also good, his middle and lower words are also good, his meaning is full, and his holy life is pure. Just like I am preaching today, the upper, middle and lower words are all true, his meaning is full, and his holy life is pure.
彼眾弟子有無數千萬,如我今日弟子數百。
There are countless disciples there, just like I have hundreds of disciples today.
彼時,人民稱其弟子號曰慈子,如我弟子號曰釋子。
At that time, the people called their disciple Cizi, just like my disciple was called Shizi.
「彼時,有王名曰儴伽,剎利水澆頭種轉輪聖王,典四天下,以正法治,莫不靡伏,七寶具足,一金輪寶、二白象寶、三紺馬寶、四神珠寶,五玉女寶、六居士寶、七主兵寶。
"At that time, there was a king named Wanjia. The Holy King Chakravartin poured seeds on his head with the Ksāli water. He modeled the four worlds and governed them with righteous laws. He was equipped with seven treasures: a golden wheel treasure, two white elephant treasures, a three-cyanated horse treasure, and four gods. Jewelry, five jade women's treasures, six layman's treasures, and seven master's weapons treasures.
王有千子,勇猛雄烈,能却外敵,四方敬順,不加兵杖,自然太平。
The king has thousands of sons, who are brave and powerful, capable of defeating foreign enemies, respected and obeyed by all parties, and do not use military staff, so there will be peace.
爾時,聖王建大寶幢,圍十六尋,上高千尋,千種雜色嚴飾其幢;
At that time, the sage king built a large treasure tower, surrounded by sixteen fathoms and a thousand fathoms high, and decorated with thousands of variegated colors.
幢有百觚,觚有百枝,寶縷織成,眾寶間廁。
The building has hundreds of goblets, and the goblets have hundreds of branches. They are woven with threads of treasures, and there are toilets filled with treasures.
於是,聖王壞此幢已,以施沙門、婆羅門、國中貧者,然後剃除鬚髮,服三法衣,出家修道,修無上行,於現法中自身作證,生死已盡,梵行已立,所作已辦,不受後有。」
Therefore, the Holy King destroyed this building and gave it to ascetics, brahmins and the poor in the country. Then he shaved off his beard and hair, wore the three dharma robes, became a monk and practiced Taoism. Standing, what has been done has been done, and there will be no future consequences. "
佛告諸比丘:
The Buddha told the monks:
「汝等當勤修善行,以修善行,則壽命延長,顏色增益,安隱快樂,財寶豐饒,威力具足,猶如諸王順行轉輪聖王舊法,則壽命延長,顏色增益,安隱快樂,財寶豐饒,威力具足。
"You should diligently practice good deeds to cultivate good deeds, and your life span will be lengthened, your color will be increased, you will be peaceful and happy, your wealth will be abundant, and you will be powerful. Just like the kings who follow the old method of the wheel-turning holy king, your life will be lengthened, your color will be increased, your peace, happiness, and wealth will be Abundant and powerful.
比丘亦如是,當修善法,壽命延長,顏色增益,安隱快樂,財寶豐饒,威力具足。
The same is true for monks. If you practice good Dharma, your life span will be extended, your color will be enhanced, you will be peaceful and happy, your wealth will be abundant, and your power will be sufficient.
「云何比丘壽命延長?
"How can a bhikkhu live longer?
如是比丘修習欲定,精勤不懈,滅行成就,以修神足;
Such a bhikkhu practices desire concentration, diligently and tirelessly, achieves the elimination of negative actions, and cultivates spiritual perfection;
修精進定、意定、思惟定,精勤不懈,滅行成就,以修神足,是為壽命延長。
Practicing diligent concentration, mind concentration, and thought concentration, with unremitting diligence, and the achievement of cessation of conduct, in order to cultivate the spiritual foot, can prolong life.
何謂比丘顏色增益?
What is Bhikkhu Color Gain?
於是比丘戒律具足,成就威儀,見有小罪,生大怖畏,等學諸戒,周滿備悉,是為比丘顏色增益。
Then the bhikkhu has perfected the precepts, has accomplished the majesty, will be greatly frightened when he sees a small sin, and will learn all the precepts thoroughly and thoroughly, which will enhance the bhikkhu's appearance.
何謂比丘安隱快樂?
What does it mean for a monk to be peaceful and happy?
於是比丘斷除婬欲,去不善法,有覺、有觀,離生喜、樂,行第一禪;
Then the bhikkhu renounces sexual desires, gets rid of unwholesome dharmas, becomes aware, has insight, is free from joy and joy, and practices the first jhana;
除滅覺、觀,內信歡悅,撿心專一,無覺、無觀,定生喜、樂,行第二禪;
Eliminate awareness and contemplation, have inner faith and joy, pick up the concentration of mind, no awareness, no contemplation, concentration produces joy and happiness, and practice the second jhana;
捨喜守護,專心不亂,自知身樂,賢聖所求,護念、樂行,行第三禪;
Guard with renunciation and joy, stay focused and undisturbed, be aware of the joy of the body, seek for the sages, protect your thoughts, enjoy your actions, and practice the third jhana;
捨滅苦樂,先除憂喜,不苦不樂,護念清淨,行第四禪,是為比丘安隱快樂。
To put an end to pain and pleasure, first get rid of sorrow and joy, avoid pain and pleasure, protect the purity of thoughts, and practice the fourth jhana, this is for the bhikkhu to be peaceful and happy.
「何謂比丘財寶豐饒?
"What does it mean for a bhikkhu to have abundant wealth?
於是比丘修習慈心,遍滿一方,餘方亦爾,周遍廣普,無二無量,除眾結恨,心無嫉惡,靜默慈柔,以自娛樂,悲、喜、捨心亦復如是,是為比丘財寶豐饒。
Then the bhikkhu practices loving-kindness, which fills one area and the rest, spreads everywhere, is infinite, eliminates the hatred of others, has no jealousy or evil in his heart, remains silent and kind, and entertains himself. Compassion, joy, and equanimity are also the same. , is for the bhikkhu to have abundant wealth.
何謂比丘威力具足?
What does it mean for a bhikkhu to be powerful?
於是比丘如實知苦聖諦,習、盡、道諦亦如實知,是為比丘威力具足。」
Then the bhikkhu knows the noble truth of suffering as it really is, and also knows the truth of practice, cessation, and path as it really is. This is a bhikkhu who has great power. "
佛告比丘:
The Buddha told the bhikkhu:
「我今遍觀諸有力者無過魔力,然漏盡比丘力能勝彼。」
I am observing all the powerful people who have no fault of magic power. However, a bhikkhu who has exhausted all his power can defeat him.
爾時,諸比丘聞佛所說,歡喜奉行。
At that time, the monks heard what the Buddha said and followed it with joy.
佛說長阿含經卷第六
The Buddha Speaks of the Long Agama Sutra Volume 6
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#【經文資訊】大正新脩大藏經 第 1 冊 No.
#[Scripture Information] Taisho Newly Revised Tripitaka Volume 1 No.
1 長阿含經
1 Long Agama Sutra
#【版本記錄】發行日期:
#[Version Record] Release date:
2023-12,最後更新:
2023-12, last updated:
2023-10-03
2023-10-03
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會(CBETA)依「大正新脩大藏經」所編輯
#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供,張文明大德提供,北美某大德提供,法雨道場提供新式標點
#[Original data] Provided by Great Master Xiao Zhenguo, provided by Great Master Zhang Wenming, provided by a great Master in North America, and new punctuation points provided by Fayu Dojo
#【其他事項】本資料庫可自由免費流通,詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
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佛說長阿含經卷第七
The Buddha Speaks of the Long Agama Sutra Volume 7
後秦弘始年佛陀耶舍共竺佛念譯
Translation of Buddha Yashe Gongzhu Buddha's Recitation in the Hongshi Year of the Later Qin Dynasty

7 - DA 7 Padāśva

(七)第二分弊宿經第三
(7) The second part of the third part of the Sutra of Disadvantages
爾時,童女迦葉與五百比丘遊行拘薩羅國,漸詣斯波醯婆羅門村,時,童女迦葉在斯波醯村北尸舍婆林止。
At that time, the virgin Kassapa and five hundred bhikkhus were marching through the country of Kosala, and gradually arrived at the Brahmin village of Sipohen. At that time, the virgin Kassapa stopped at the shrine in the north of the village.
時,有婆羅門名曰弊宿,止斯波醯村。
At that time, there was a Brahmin named Chasu who lived in Siboxi Village.
此村豐樂,民人眾多,樹木繁茂,波斯匿王別封此村與婆羅門弊宿,以為梵分。
The village was prosperous, with a large number of people and luxuriant trees. King Pasanadi sealed the village with the Brahmans and regarded it as a branch of Brahma.
弊宿婆羅門常懷異見,為人說言:
Brahmans in bad places often have different opinions and speak to others:
「無有他世,亦無更生,無善惡報。」
There is no other life, no rebirth, no good or evil retribution.
時,斯波醯村人聞童女迦葉與五百比丘,從拘薩羅國漸至此尸舍婆林,自相謂言:
At that time, the people of Sibojing village heard that the virgin Kassapa and five hundred bhikkhus had come to this shrine at the shrine from Kosala, and they said to themselves:
「此童女迦葉有大名聞,已得羅漢,耆舊長宿,多聞廣博,聰明叡智,辯才應機,善於談論,今得見者,不亦善哉!」時,彼村人日日次第往詣迦葉。
"This virgin Kassapa is famous and well-known. She has become an Arhat. She has lived there for a long time. She is well-read and knowledgeable. She is intelligent and wise. She is eloquent and good at talking. It is so good to see her now!" At that time, people from that village came there one after another. Go to Kasyapa.
爾時,弊宿在高樓上,見其村人隊隊相隨,不知所趣,即問左右持蓋者言:
At that time, I was staying on a high building and saw people from the village following each other in groups. I didn't know what to expect, so I asked the people holding the covers on the left and right:
「彼人何故群隊相隨?」
Why are they following each other in groups?
侍者答曰:
The waiter replied:
「我聞童女迦葉將五百比丘遊拘薩羅國,至尸舍婆林,又聞其人有大名稱,已得羅漢,耆舊長宿,多聞廣博,聰明叡智,辯才應機,善於談論;
"I heard that the virgin Kassapa was traveling to the Kingdom of Kosala with five hundred bhikkhus to the shrine. I also heard that he had a great name, that he had become an Arhat, that he had lived for a long time, that he was well-informed, wise, and eloquent. good at talking;
彼諸人等,群隊相隨,欲詣迦葉共相見耳。」
Those people followed each other in groups, hoping to meet Kasyapa. "
時,弊宿婆羅門即勅侍者:
At that time, the Brahmin of the wrong place ordered the attendant:
「汝速往語諸人:
"You quickly say to everyone:
『且住!當共俱行,往與相見。』
"Stay here!" Let’s go together and meet each other. 』
所以者何?
So what?
彼人愚惑,欺誑世間,說有他世,言有更生,言有善惡報,而實無他世,亦無更生,無善惡報。」
Those people are foolish and deceive the world, saying that there is another world, that there is rebirth, and that there are good and evil rewards, but in fact there is no other world, no rebirth, and no good or evil rewards. "
時,使者受教已,即往語彼斯婆醯村人言:
At that time, the envoy had received the instruction and went to speak to the people of Bispoxi Village:
「婆羅門語:
"Brahmin language:
『汝等且住!當共俱詣,往與相見。』
"You wait and stay!" We should all achieve together and go and meet each other. 』
」
村人答曰「善哉!善哉!若能來者,當共俱行。」
The villagers replied, "That's good! That's good! If you can come, let's do it together."
使還尋白:
Envoy Huan Xunbai:
「彼人已住,可行者行。」
They have already settled there. If you can, do it.
時,婆羅門即下高樓,勅侍者嚴駕,與彼村人前後圍遶,詣舍婆林,到已下車,步進詣迦葉所,問訊訖,一面坐;
At that time, the Brahmin immediately went down from the high building, ordered his attendants to drive around him, and surrounded him with the villagers in front and back, and went to Seva Forest. When he got off the car, he stepped into Kassapa's place. After questioning him, he sat down.
其彼村人婆羅門、居士,有禮拜迦葉然後坐者,有問訊已而坐者,有自稱名已而坐者,有叉手已而坐者,有默而坐者。
Among the Brahmins and laymen in the village, some bowed to Kassapa and then sat down, some sat down after asking questions, some took their names and sat down, some crossed their hands and sat down, and some sat silently.
時,弊宿婆羅門語童女迦葉言:
At that time, the Brahmin-speaking virgin Kassapa said:
「今我欲有所問,寧有閑暇見聽許不?」
Now I want to ask something, would you rather have some time to listen?
迦葉報曰:
Kasyapa reported:
「隨汝所問,聞已當知。」
As you ask, you should know after hearing it.
婆羅門言:
Brahman says:
「今我論者,無有他世,亦無更生,無罪福報,汝論云何?」
Now I am arguing that there is no other life, no reincarnation, no sin and blessings, what do you think?
迦葉答曰:
Kasyapa replied:
「我今問汝,隨汝意答,今上日月,為此世耶?
"I ask you now, and I will answer as you wish. What is the sun and moon doing in this world today?
為他世耶?
For other people?
為人、為天耶?」
For people and for heaven? "
婆羅門答曰:
The Brahmin replied:
「日月是他世,非此世也。
"The sun and moon are from another world, not this world.
是天,非人。」
It is heaven, not human. "
迦葉答曰:
Kasyapa replied:
「以此可知,必有他世,亦有更生,有善惡報。」
From this we know that there must be another life, there must be rebirth, and there will be good and evil rewards.
婆羅門言:
Brahman says:
「汝雖云有他世,有更生及善惡報,如我意者,皆悉無有。」
Although you say that there is another life, there is reincarnation and good and evil retributions, but none of them are like what I want.
迦葉問曰:
Kasyapa asked:
「頗有因緣,可知無有他世,無有更生,無善惡報耶?」
There is a lot of cause and effect. Do you know that there is no other life, no rebirth, no good or evil rewards?
婆羅門答曰:
The Brahmin replied:
「有緣!」
Destined!
迦葉問曰:
Kasyapa asked:
「以何因緣,言無他世?」
Why do you say there is no other world?
婆羅門言:
Brahman says:
「迦葉!我有親族知識,遇患困病,我往問言:
"Kasyapa! I have knowledge among my relatives. When I am sick, I go and ask:
『諸沙門、婆羅門各懷異見,言諸有殺生、盜竊、邪婬、兩舌、惡口、妄言、綺語、貪取、嫉妬、邪見者,身壞命終,皆入地獄。
Those ascetics and brahmans who hold different views say that those who kill, steal, commit sexual misconduct, gossip, harsh words, lying, idle talk, greed, jealousy, and wrong views will end up in hell after their bodies are destroyed and their lives will be ruined.
我初不信,所以然者?
I didn't believe it at first, why?
初未曾見死已來還,說所墮處。
I haven't seen death since the beginning, and I'm talking about where I fell.
若有人來說所墮處,我必信受。
If someone tells me where I fell, I will believe it.
汝今是我所親,十惡亦備,若如沙門語者,汝死必入大地獄中,今我相信,從汝取定,若審有地獄者,汝當還來,語我使知,然後當信。』
You are my relative now, and you are prepared for the ten evils. If you die like the recluse said, you will go to the great hell. Now I believe that I will take samadhi from you. If there is a hell, you should come back, and I will let you know. , and then believe it. 』
迦葉!彼命終已,至今不來,彼是我親,不應欺我,許而不來,必無後世。」
Kasyapa! His life has expired and he has not come yet. He is my relative, so he should not deceive me. If he does not come if he promises, he will have no future life. "
迦葉報曰:
Kasyapa reported:
「諸有智者,以譬喻得解,今當為汝引喻解之。
"All wise men understand it through analogies, and now I will explain it to you through an analogy.
譬如盜賊,常懷姧詐,犯王禁法,伺察所得,將詣王所,白言:
For example, it is like a thief who always harbors deceit and violates the king's forbidden laws. When he observes what he has gained, he goes to the king's place and says in vain:
『此人為賊,願王治之。』
"This man is a thief, and I hope the king will punish him." 』
王即勅左右,收繫其人,遍令街巷,然後載之,出城付刑人者;
The king immediately ordered the people around him to collect them and march them through the streets and alleys, and then take them out of the city to pay their punishment;
時,左右人即將彼賊,付刑人者,彼賊以柔輭言,語守衛者:
At that time, the people on the left and right were about to punish the thief. The thief spoke softly and said to the guards:
『汝可放我,見諸親里,言語辭別,然後當還。』
"You can let me go, see my relatives, say goodbye, and then return." 』
云何,婆羅門!彼守衛者寧肯放不?」
Why, Brahmin! Would the guardian be willing to let him go? "
婆羅門答曰:
The Brahmin replied:
「不可!」
No!
迦葉又言:
Kasyapa further said:
「彼同人類,俱存現世,而猶不放,況汝所親,十惡備足,身死命終,必入地獄,獄鬼無慈,又非其類,死生異世,彼若以輭言求於獄鬼:
"They, like human beings, have been existing in this world, but they are not letting go. What's more, if your loved one is fully prepared for the ten evils, his body will die and his life will end, he will go to hell. The ghosts in hell have no mercy, and they are not of their kind. Death and life are different worlds. If he speaks with a rhinoceros Asking for help from the ghosts in prison:
『汝暫放我,還到世間,見親族言語辭別,然後當還。』
"You let me go for a while, and when I return to the world, I can see my relatives and say goodbye, and then I should return." 』
寧得放不?」
Would you rather let it go? "
婆羅門答曰:
The Brahmin replied:
「不可!」
No!
迦葉又言:
Kasyapa further said:
「以此相方,自足可知,何為守迷,自生邪見耶?」
From this perspective, we can know from our own sufficiency, what is it to stay in delusion and give rise to wrong views on our own?
婆羅門言:
Brahman says:
「汝雖引喻,謂有他世,我猶言無。」
Although you quote metaphors and say there is another world, I still say there is no such thing.
迦葉復言:
Kasyapa replied:
「汝頗更有餘緣,可知無他世耶?」
You have more chances to survive, but do you know that there is no other life?
婆羅門報言:
Brahman reported:
「我更有餘緣,知無他世。」
I have more chance to survive and know that there is no other life.
迦葉問曰:
Kasyapa asked:
「以何緣知?」
Why do you know?
答曰:
Answer:
「迦葉!我有親族,遇患篤重,我往語言:
"Kasyapa! I have relatives who are in serious trouble. I go and say:
『諸沙門、婆羅門各懷異見,說有他世,言不殺、不盜、不婬、不欺,不兩舌、惡口、妄言、綺語、貪取、嫉妬、邪見者,身壞命終,皆生天上;
"All ascetics and Brahmans have different opinions, saying that there is another world, and that they should not kill, steal, commit sexual misconduct, or deceive; they should not be divisive, harsh, lying, frivolous, greedy, jealous, or have wrong views." After a bad life, they will all be reborn in heaven;
我初不信,所以然者?
I didn't believe it at first, why?
初未曾見死已來還,說所墮處。
I haven't seen death since the beginning, and I'm talking about where I fell.
若有人來說所墮生,我必信耳;
If someone tells me about my fallen life, I will believe it;
今汝是我所親,十善亦備,若如沙門語者,汝今命終,必生天上,今我相信,從汝取定,若審有天報者,汝當必來語我使知,然後當信。』
Now you are my relative, and you have prepared the ten good deeds. If you are like the recluse, you will be reborn in heaven at the end of your life. Now I believe that I will take samadhi from you. If there is a heavenly reward, you will definitely come and tell me. Know it, then believe it. 』
迦葉!彼命終已,至今不來,彼是我親,不應欺我,許而不來,必無他世。」
Kasyapa! His life has ended and he has not come yet. He is my relative, so he should not deceive me. If he refuses to come, there will be no other life. "
迦葉又言:
Kasyapa further said:
「諸有智者,以譬喻得解,我今當復為汝說喻。
"You wise men understand things through metaphors. Now I will explain them to you again.
譬如有人,墮於深廁,身首沒溺,王勅左右:
For example, if someone fell into a deep toilet and drowned, the king would give the order:
『挽此人出,以竹為篦,三刮其身,澡豆淨灰,次如洗之,後以香湯,沐浴其體,細末眾香,坌其身上,勅除髮師,淨其鬚髮。』
"Pull this person out, use bamboo as a grate, scrape his body three times, use bath beans to remove the ashes, and then wash him, then use fragrant soup to bathe his body, put fine powder of various fragrances on his body, and order the hairdresser to cleanse him." Its beard and hair. 』
又勅左右,重將洗沐,如是至三,洗以香湯,坌以香末,名衣上服,莊嚴其身,百味甘饍,以恣其口,將詣高堂,五欲娛樂,其人復能還入廁不?」
He also ordered the left and right to wash and bathe again, and so on to the third day, wash with fragrant soup, sprinkle with fragrant powder, name the clothes and clothes, decorate the body, eat various kinds of sweet food to indulge in the mouth, go to the high hall, and entertain the five desires. Can people go to the toilet again? "
答曰:
Answer:
「不能!彼處臭惡,何可還入?」
No! That place stinks, how can I return?
迦葉言:
Kasyapa said:
「諸天亦爾。
"So are the gods.
此閻浮利地,臭穢不淨,諸天在上,去此百由旬,遙聞人臭,甚於廁溷。
This Jambuli land is stinky and filthy, and the heavens above, a hundred leagues away, you can smell the stench of people from afar, which is worse than the odor of toilets.
婆羅門!汝親族知識,十善具足,然必生天,五欲自娛,快樂無極,寧當復肯還來,入此閻浮廁不?」
Brahman! Your relatives have knowledge and are endowed with the ten good deeds, but they will surely be reborn in the heavens, where they will entertain themselves with their five desires and enjoy endless happiness. Would you rather come back and enter this Jambudur toilet? "
答曰:
Answer:
「不也!」
No!
迦葉又言:
Kasyapa further said:
「以此相方,自足可知,何為守迷,自生邪見?」
From this perspective, we can know from our own sufficiency, what is it to be obsessive and to have wrong views on our own?
婆羅門言:
Brahman says:
「汝雖引喻,言有他世,我猶言無。」
Although you quote metaphors and say there is another world, I still say there is none.
迦葉復言:
Kasyapa replied:
「汝頗更有餘緣,可知無他世耶?」
You have more chances to survive, but do you know that there is no other life?
婆羅門報言:
Brahman reported:
「我更有餘緣,知無他世。」
I have more chance to survive and know that there is no other life.
迦葉問曰:
Kasyapa asked:
「以何緣知?」
Why do you know?
答曰:
Answer:
「迦葉!我有親族,遇患篤重,我往語言:
"Kasyapa! I have relatives who are in serious trouble. I go and say:
『沙門、婆羅門各懷異見,說有後世,言不殺、不盜、不婬、不欺、不飲酒者,身壞命終,皆生忉利天上;
"Recluses and Brahmans all have different opinions, saying that there will be an afterlife, and those who do not kill, steal, commit adultery, cheat, or drink alcohol will die when their bodies are destroyed, and they will all be reborn in the heaven of vengeance;
我亦不信,所以然者?
I don’t believe it either, so why?
初未曾見死已來還,說所墮處;
I haven't seen death since the beginning, and I'm talking about the place where I fell;
若有人來說所墮生,我必信耳。
If someone tells me about my fallen life, I will believe it.
今汝是我所親,五戒具足,身壞命終,必生忉利天上,今我相信,從汝取定,若審有天福者,汝當還來,語我使知,然後當信。』
Now you are my relative. You have fulfilled the five precepts. If your body breaks down and your life ends, you will be reborn in the heaven of tribulation. Now I believe that I will take your determination from you. If you are judged to be blessed by heaven, you should come back and tell me to let me know, and then you should believe it. 』
迦葉!彼命終已,至今不來,彼是我親,不應有欺,許而不來,必無他世。」
Kasyapa! His life has ended and he has not come yet. He is my relative and should not be deceived. If he does not come if he promises, there will be no other life. "
迦葉答言:
Kasyapa replied:
「此間百歲,正當忉利天上一日一夜耳,如是亦三十日為一月,十二月為一歲,如是彼天壽千歲。
"A hundred years here is just like a day and a night in the Traitor Heaven. In this way, thirty days are one month, and twelve months are one year. In this way, the life span in that heaven is a thousand years.
云何,婆羅門!汝親族五戒具足,身壞命終,必生忉利天上。
Why, Brahmin! If your relatives have the five precepts, if your body breaks down and your life ends, you will surely be reborn in the heaven of vengeance.
彼生天已,作是念言:
After he was born in heaven, he recited these words:
『我初生此,當二三日中,娛樂遊戱,然後來下報汝言。』
"When I was first born here, I spent two or three days having fun and wandering around, and then I came to report to you." 』
者,寧得見不?」
Would you rather see me? "
答曰:
Answer:
「不也!我死久矣,何由相見?」
No! I've been dead for a long time, why should we meet again?
婆羅門言:
Brahman says:
「我不信也,誰來告汝有忉利天,壽命如是?」
I don't believe it. Who's going to tell you that you have a treacherous and beneficial deity with such a lifespan?
迦葉言:
Kasyapa said:
「諸有智者,以譬喻得解,我今更當為汝引喻。
"Wise men understand things through metaphors, and I will quote them for you now.
譬如有人,從生而盲,不識五色,青、黃、赤、白,麤、細、長、短,亦不見日、月、星象、丘陵、溝壑。
For example, someone is blind from birth and cannot recognize the five colors: green, yellow, red, and white, thick, thin, long, and short. He cannot see the sun, moon, stars, hills, or ravines.
有人問言:
Someone asked:
『青、黃、赤、白五色云何?』
"Where are the five colors of green, yellow, red and white?" 』
盲人答曰:
The blind man replied:
『無有五色。』
"There are no five colors." 』
如是麤、細、長、短、日、月、星象、山陵、溝壑,皆言無有。
Such things as thick and thin, long and short, sun, moon, stars, mountains, and ravines are all non-existent.
云何?
Why?
婆羅門!彼盲人言,是正答不?」
Brahman! Is the blind man's answer correct? "
答曰:
Answer:
「不也!」
No!
「所以者何?
"So what?
世間現有五色,青、黃、赤、白,麤、細、長、短,日、月、星象、山陵、溝壑,而彼言無。
There are five colors in the world, green, yellow, red, white, thick, thin, long, short, sun, moon, stars, mountains, ravines, but they say nothing.
婆羅門!汝亦如是。
Brahman! So are you.
忉利天壽,實有不虛,汝自不見,便言其無。」
The Tragedy Benefit Tianshou is real and true. You don’t see it, so you say it is non-existent. "
婆羅門言:
Brahman says:
「汝雖言有,我猶不信。」
Although you say so, I still don't believe it.
迦葉又言:
Kasyapa further said:
「汝復作何緣,而知其無?」
Why did you do it, knowing that it's not there?
答曰:
Answer:
「迦葉!我所封村人有作賊者,伺察所得,將詣我所,語我言:
"Kasyapa! There is a thief in the village I am entrusting. Watch out what he has found. He will come to my place and tell me:
『此人為賊,唯願治之。』
"This man is a thief, and I only wish to cure him." 』
我答言:
I replied:
『收縛此人,著大釜中,韋葢厚泥,使其牢密,勿令有泄,遣人圍遶,以火煮之。』
"Take this man into a large cauldron, cover him with thick mud and make sure he is tight, so that no leakage occurs. Send people to surround him and boil him in the fire." 』
我時欲觀知其精神所出之處,將諸侍從,遶釜而觀,都不見其神去來處,又發釜看,亦不見神有往來之處。
At that time, I wanted to observe where the spirit came from, so I took all the attendants around the cauldron and looked around, but they couldn't see where the spirit was coming from.
以此緣故,知無他世。」
For this reason, know that there is no other world. "
迦葉又言:
Kasyapa further said:
「我今問汝,若能答者隨意報之。
"I'm asking you now. If you can answer it, please report it as you please.
婆羅門!汝在高樓,息寢臥時,頗曾夢見山林、江河、園觀、浴池、國邑、街巷不?」
Brahman! Have you ever dreamed of mountains, forests, rivers, gardens, bathing pools, cities, and streets when you were sleeping in a high-rise building? "
答曰:
Answer:
「夢見!」
dream!
又問:
Asked again:
「婆羅門!汝當夢時,居家眷屬侍衛汝不?」
Brahmin! When you were dreaming, were your family members at home guarding you?
答曰:
Answer:
「侍衛!」
Guard!
又問:
Asked again:
「婆羅門!汝諸眷屬見汝識神有出入不?」
Brahmin! Do your relatives see that your consciousness is coming in and out?
答曰:
Answer:
「不見!」
not see!
迦葉又言:
Kasyapa further said:
「汝今生存,識神出入,尚不可見,況於死者乎?
"Now that you are alive and aware of the comings and goings of gods, you are still invisible. How about the dead?
汝不可以目前現事觀於眾生。
You cannot observe the current situation in front of all sentient beings.
婆羅門!有比丘初夜、後夜捐除睡眠,精勤不懈,專念道品,以三昧力,修淨天眼;
Brahman! There is a bhikkhu who spends the first and second nights sleeping, working diligently and concentrating on the Tao, and using the power of samadhi to cultivate and purify his celestial eye;
以天眼力,觀於眾生。
Observe all sentient beings with the power of heavenly eyes.
死此生彼,從彼生此,壽命長短,顏色好醜,隨行受報,善惡之趣,皆悉知見。
Death here gives rise to that, and from that comes the birth of this. Life span is long or short, color is good or ugly, retribution follows one's deeds, good and evil are all known and seen.
汝不可以穢濁肉眼,不能徹見眾生所趣,便言無也。
You can't make your physical eyes dirty and unable to see clearly the interests of sentient beings, so you can't say nothing.
婆羅門!以此可知,必有他世。」
Brahman! From this we know that there must be another life. "
婆羅門言:
Brahman says:
「汝雖引喻說有他世,如我所見,猶無有也。」
Although you use metaphors to say that there is another world, as I see it, it still does not exist.
迦葉又言:
Kasyapa further said:
「汝頗更有因緣,知無他世耶?」
You have more karma, do you know that there is no other world?
婆羅門言:
Brahman says:
「有!」
have!
迦葉言:
Kasyapa said:
「以何緣知?」
Why do you know?
婆羅門言:
Brahman says:
「我所封村人有作賊者,伺察所得,將詣我所,語我言:
"There is a thief in the village I am encircling. I will keep an eye on what I have found. He will come to my place and tell me:
『此人為賊,唯願治之。』
"This man is a thief, and I only wish to cure him." 』
我勅左右收縛此人,生剝其皮,求其識神,而都不見;
I ordered the left and right to restrain this man, skin him alive, and ask him to recognize his spirit, but he did not see it;
又勅左右臠割其肉,以求識神,又復不見;
He also ordered his left and right men to cut off his flesh in order to see the god, but he disappeared again.
又勅左右截其筋、脉、骨間求神,又復不見;
He also ordered his left and right sides to cut off his tendons, veins, and bones to pray for God, but he disappeared again.
又勅左右打骨出髓,髓中求神,又復不見。
He also ordered the left and right to break the bones to get out the marrow, and prayed to God in the marrow, but it disappeared again.
迦葉!我以此緣,知無他世。」
Kasyapa! With this connection, I know that there is no other world. "
迦葉復言:
Kasyapa replied:
「諸有智者,以譬喻得解,我今復當為汝引喻。
"You wise men understand things through analogies. Now I will introduce them to you again.
乃往過去久遠世時,有一國壞,荒毀未復,時,有商賈五百乘車經過其土,有一梵志奉事火神,常止一林。
But in the distant past, there was a country that was ruined and devastated. At that time, five hundred merchants passed through the land in their chariots. There was a Brahma who served the God of Fire and always stopped in a forest.
時,諸商人皆往投宿,清旦別去,時,事火梵志作是念言:
At that time, all the businessmen were going to stay for a night, and they would not leave on Qing Dynasty. At that time, Shi Huo Fanzhi said this:
『向諸商人宿此林中,今者已去,儻有遺漏可試往看。』
"The merchants who stayed in this forest have gone now. If there are any omissions, you can try to check them out." 』
尋詣彼所,都無所見,唯有一小兒始年一歲,獨在彼坐。
I searched there and found nothing, except for a little boy who was only one year old, sitting there alone.
梵志復念:
Fanzhi recited:
『我今何忍見此小兒於我前死?
How can I bear to see this child die in front of me?
今者寧可將此小兒至吾所止,養活之耶!』即抱小兒往所住處而養育之,其兒轉大,至十餘歲。
Now I would rather bring this child to my home and feed him! ’ That is to say, he takes the child to his residence and raises it. The child grows up to be more than ten years old.
「時,此梵志以少因緣欲遊人間,語小兒曰:
"At that time, this Brahma Zhi wanted to travel to the world for a few reasons, and he said to the child:
『我有少緣,欲暫出行,汝善守護此火,慎勿使滅。
I have a few opportunities and want to travel temporarily. You should guard this fire well and be careful not to extinguish it.
若火滅者,當以鑽鑽木,取火燃之。』
If the fire goes out, use a drill to drill into the wood and get the fire to burn it. 』
具誡勅已,出林遊行。
Having issued the command and edict, I went out to the forest for a procession.
梵志去後,小兒貪戲,不數視火,火遂便滅;
After Fanzhi left, the children were greedy for playing and did not look at the fire, so the fire went out;
小兒戲還,見火已滅,懊惱而言:
The child's play was over, but when the fire was extinguished, he said in annoyance:
『我所為非,我父去時,具約勅我,守護此火,慎勿令滅,而我貪戲,致使火滅,當如之何?』
"What I did was wrong. When my father passed away, he made a covenant with me to guard this fire and be careful not to let it go out. But I was greedy for fun and caused the fire to go out. What should I do?" 』
彼時,小兒吹灰求火,不能得已,便以斧劈薪求火,復不能得,又復斬薪置於臼中,搗以求火,又不能得。
At that time, the boy was blowing ashes to get fire, but he had no other choice, so he chopped firewood with an ax to get fire, but couldn't get it again. He also chopped firewood and put it in a mortar, pounding it to get fire, but couldn't get it.
「爾時,梵志於人間還,詣彼林所,問小兒曰:
"At that time, Brahma Zhi returned to the human world. He went to the forest and asked the child:
『吾先勅汝使守護火,火不滅耶?』
"I first ordered you to guard the fire. The fire will not be extinguished?" 』
小兒對曰:
The child said to him:
『我向出戲,不時護視,火今已滅。』
"I went out to play and watched over me from time to time. The fire has now been extinguished." 』
復問小兒:
Ask the child again:
『汝以何方便更求火耶?』
"How can you seek fire more conveniently?" 』
小兒報曰:
The child reported:
『火出於木,我以斧破木求火,不得火;
"Fire comes from wood. I used my ax to break the wood to seek fire, but there was no fire;
復斬之令碎,置於臼中,杵搗求火,復不能得。』
The order of re-cutting was broken into pieces, placed in a mortar, and pounded with a pestle to seek fire, but it could not be obtained again. 』
時,彼梵志以鑽鑽木出火,積薪而燃,告小兒曰:
At that time, Brahma Zhi drilled into the wood to create a fire, accumulated fuel and burned it, and told the child:
『夫欲求火,法應如此,不應破析杵碎而求。』
"If you want fire, the law should be like this. You should not break it into pieces and search for it." 』
「婆羅門!汝亦如是無有方便,皮剝死人而求識神,汝不可以目前現事觀於眾生。
"Brahmin! You also have no means to skin dead people and seek to know God. You cannot observe living beings at present.
婆羅門!有比丘初夜後夜捐除睡眠,精勤不懈,專念道品,以三昧力,修淨天眼,以天眼力,觀於眾生,死此生彼,從彼生此,壽命長短,顏色好醜,隨行受報,善惡之趣,皆悉知見;
Brahman! There is a bhikkhu who spends his first and second nights sleeping, working tirelessly, concentrating on the Taoism, using the power of samadhi to cultivate his celestial eye. With his celestial eye, he observes all living beings: death here and there, life here and there, life span, good and ugly color, and so on. The rewards of deeds, good and evil, are all known and seen;
汝不可以穢濁肉眼,不能徹見眾生所趣,便言無也。
You can't make your physical eyes dirty and unable to see clearly the interests of sentient beings, so you can't say nothing.
婆羅門!以此可知,必有他世。」
Brahman! From this we know that there must be another life. "
婆羅門言:
Brahman says:
「汝雖引喻說有他世,如我所見,猶無有也。」
Although you use metaphors to say that there is another world, as I see it, it still does not exist.
迦葉復言:
Kasyapa replied:
「汝頗更有因緣,知無他世耶?」
You have more karma, do you know that there is no other world?
婆羅門言:
Brahman says:
「有!」
have!
迦葉言:
Kasyapa said:
「以何緣知?」
Why do you know?
婆羅門言:
Brahman says:
「我所封村人有作賊者,伺察所得,將詣我所,語我言:
"There is a thief in the village I am encircling. I will keep an eye on what I have found. He will come to my place and tell me:
『此人為賊,唯願治之。』
"This man is a thief, and I only wish to cure him." 』
我勅左右:
I decree:
『將此人以稱稱之。』
"Call this person by name. 』
侍者受命,即以稱稱。
When a waiter is ordered, he is addressed by title.
又告侍者:
He also told the waiter:
『汝將此人安徐殺之,勿損皮肉。』
"Kill this man in peace and without damaging his skin or flesh." 』
即受我教,殺之無損。
Just accept my teachings and kill them without any harm.
我復勅左右:
I reply to the order:
『更重稱之。』
"We call it more important." 』
乃重於本。
It’s more important than the basics.
迦葉!生稱彼人,識神猶在,顏色悅豫,猶能言語,其身乃輕;
Kasyapa! When he was born, he still had consciousness, his color was pleasant, he could still speak, and his body was light;
死已重稱,識神已滅,無有顏色,不能語言,其身更重,我以此緣,知無他世。」
Death has been weighed again, consciousness has been extinguished, it has no color, cannot speak, and its body is heavier. With this condition, I know that there is no other world. "
迦葉語婆羅門:
Kasyapa Brahman:
「吾今問汝,隨意答我。
“I’m asking you now, answer me as you wish.
如人稱鐵,先冷稱已,然後熱稱,何有光色柔輭而輕?
Just like when people weigh iron, they first weigh it when it is cold and then when it is hot. How can the light, color, and lightness be soft and light?
何無光色堅䩕而重?」
Why is there no light, color, firmness and weight? "
婆羅門言:
Brahman says:
「熱鐵有色,柔輭而輕,冷鐵無色,剛強而重。」
Hot iron has color, is soft and light; cold iron is colorless, strong and heavy.
迦葉語言:
Kasyapa language:
「人亦如是,生有顏色,柔輭而輕;
"The same is true for human beings, born with colors, soft and light;
死無顏色,剛強而重。
Death is colorless, strong and heavy.
以此可知,必有他世。」
From this we know that there must be another life. "
婆羅門言:
Brahman says:
「汝雖引喻說有他世,如我所見,必無有也。」
Although you use metaphors to say that there is another world, as I see it, there is no such thing.
迦葉言:
Kasyapa said:
「汝復有何緣,知無他世?」
What is your destiny? Do you know that there is no other world?
婆羅門答言:
The Brahmin replied:
「我有親族,遇患篤重。
"I have relatives who are in great danger.
時,我到彼語言:
At that time, I went there and said:
『扶此病人,令右脇臥。』
"Hold the patient and make him lie down on his right side. 』
視瞻、屈伸、言語如常;
Vision, flexion and extension, and speech are normal;
又使左臥,反覆宛轉,屈伸、視瞻、言語如常,尋即命終。
He was also made to lie down on his left side, twisting and turning, bending and stretching, looking and speaking as normal, and then died.
吾復使人扶轉,左臥右臥,反覆諦觀,不復屈伸、視瞻、言語,吾以是知,必無他世。」
I asked people to help him turn around again, and he lay down on his left and right sides, and he meditated repeatedly. He no longer bent or stretched, looked, or spoke. From this I knew that there would be no other world. "
迦葉復言:
Kasyapa replied:
「諸有智者,以譬喻得解,今當為汝引喻。
"Wise men understand things through analogies, and now I will introduce them to you.
昔有一國不聞貝聲,時,有一人善能吹貝,往到彼國,入一村中,執貝三吹,然後置地。
Once upon a time, there was a country where the sound of shells was not heard. At that time, there was a man who was good at blowing shells. He went to that country and entered a village. He blew the shells three times and then bought land.
時,村人男女聞聲驚動,皆就往問:
At that time, the men and women in the village were startled when they heard the sound, and they all asked:
『此是何聲,哀和清徹乃如是耶?』
"What kind of sound is this? Is it such a mournful and clear sound?" 』
彼人指貝曰:
The man pointed to Bei and said:
『此物聲也。』
"This thing has a sound." 』
時,彼村人以手觸貝曰:
At that time, the people in that village touched the shells with their hands and said:
『汝可作聲!汝可作聲!』貝都不鳴,其主即取貝三吹置地。
"You can speak up!" You can make a sound! ’ When the shells didn’t chirp, the owner took three blows of the shells and laid them on the ground.
時,村人言:
At that time, the villagers said:
『向者,美聲非是貝力,有手有口,有氣吹之,然後乃鳴。』
"Xiang, the beautiful voice is not just a sound. It has hands and a mouth. It has air to blow it, and then it sings." 』
人亦如是,有壽有識,有息出入,則能屈伸、視瞻、語言;
The same is true for human beings. If they have longevity, knowledge, and breathing in and out, they can bend and stretch, see, and speak;
無壽無識,無出入息,則無屈伸、視瞻、語言。」
Without life and consciousness, without breathing in or out, there is no flexion, extension, vision, or speech. "
又語婆羅門:
Also speaking of Brahman:
「汝今宜捨此惡邪見,勿為長夜自增苦惱。」
You should give up these evil views now and don't add to your troubles over the long night.
婆羅門言:
Brahman says:
「我不能捨,所以然者?
"I can't let it go, why?
我自生來長夜諷誦,翫習堅固,何可捨耶?」
Since I was born, I have been reciting satirical songs all night long, and my training has been solid, so why should I give it up? "
迦葉復言:
Kasyapa replied:
「諸有智者,以譬喻得解,我今當更為汝引喻。
"You wise men understand things through metaphors, and I will give you more metaphors now.
乃往久遠有一國土,其土邊壃,人民荒壞。
A long time ago, there was a land whose borders were ruined and its people were desolate.
彼國有二人,一智一愚,自相謂言:
There were two people in that country, one wise and the other foolish. They said to each other:
『我是汝親,共汝出城,採侶求財。』
"I am your relative, and I went out of the city with you to pick up friends and seek wealth." 』
即尋相隨,詣一空聚,見地有麻即語愚者:
When they look for each other, they gather together in the sky. When they see the ground is numb, they say to the fool:
『共取持歸。』
"Together we take and hold together." 』
時,彼二人各取一擔,復過前村,見有麻縷,其一智者言:
At that time, the two men each took a load and went back to the previous village. They saw strands of hemp. One of the wise men said:
『麻縷成功,輕細可取。』
"The hemp thread is successful, light and thin is preferable." 』
其一人言:
One of them said:
『我已取麻,繫縛牢固,不能捨也。』
"I have taken the flax and tied it firmly, and I cannot part with it." 』
其一智者即取麻縷,重擔而去;
One of the wise men took the hemp strands and carried away the heavy burden;
復共前進,見有麻布,其一智者言:
As they advanced together, they saw sackcloth. One of the wise men said:
『麻布成功,輕細可取。』
"The success of linen is to be light and fine. 』
彼一人言:
One of them said:
『我已取麻,繫縛牢固,不能復捨。』
"I have taken the hemp and tied it tightly, and I cannot let it go again." 』
其一智者即捨麻縷取布自重;
A wise man abandons the linen threads and takes cloth to weigh himself;
復共前行,見有劫貝,其一智者言:
As we were walking forward together, we saw a calamity shell. One of the wise men said:
『劫貝價貴,輕細可取。』
"Jie shells are expensive, so it's better to buy them lightly." 』
彼一人言:
One of them said:
『我已取麻,繫縛牢固,齎來道遠,不能捨也。』
"I have taken the hemp and tied it firmly. It has been a long journey and I cannot part with it." 』
時,一智者即捨麻布而取劫貝。
At that time, a wise man abandoned the linen cloth and took the calamus shell.
「如是前行,見劫貝縷,次見白疊,次見白銅,次見白銀,次見黃金,其一智者言:
"Going forward in this way, you will see strands of calamity shells, then white stacks, next white copper, next silver, and next gold. One of the wise men said:
『若無金者,當取白銀,若無白銀,當取白銅,乃至麻縷,若無麻縷,當取麻耳。
If there is no gold, you should take silver. If there is no silver, you should take white copper or even hemp strands. If there are no hemp strands, you should get hemp ears.
今者此村大有黃金,眾寶之上,汝宜捨麻,我當捨銀,共取黃金,自重而歸。』
Now there is a lot of gold in this village. Among all the treasures, you should give up the hemp, and I should give up the silver. We will take the gold together and return home with dignity. 』
彼一人言:
One of them said:
『我取此麻,繫縛牢固,齎來道遠,不能捨也。
I took this hemp and tied it firmly. It has been a long journey and I can't part with it.
汝欲取者,自隨汝意。』
If you want to take it, you can do whatever you want. 』
其一智者捨銀取金,重擔而歸其家,親族遙見彼人大得金寶,歡喜奉迎。
One of the wise men gave up his silver and took gold, and returned home with a heavy burden. His relatives saw him from afar and received the gold treasure, and they welcomed him with joy.
時,得金者見親族迎,復大歡喜。
At that time, the person who got the gold was very happy when he saw his relatives welcoming him.
其無智人負麻而歸居家,親族見之,不悅亦不起迎,其負麻者倍增憂愧。
If an unwise person returns home carrying hemp, his relatives will be displeased when they see him, and they will not welcome him. The person carrying hemp will be doubly worried and ashamed.
婆羅門!汝今宜捨惡習邪見,勿為長夜自增苦惱,如負麻人執意堅固,不取金寶,負麻而歸,空自疲勞,親族不悅,長夜貧窮,自增憂苦也。」
Brahman! It is better for you to give up your bad habits and wrong views now, and do not increase your sufferings for a long night, just like a man carrying hemp who insists on being strong, does not take the gold and treasures, and returns home carrying hemp. He will be exhausted, his relatives will be displeased, and he will be poor for a long night, which will increase his sorrow and suffering. "
婆羅門言:
Brahman says:
「我終不能捨此見也,所以者何?
"I can't let go of this view, so why?
我以此見多所教授,多所饒益,四方諸王皆聞我名,亦盡知我是斷滅學者。」
I have seen many professors and benefited a lot from this. All the kings in the four directions have heard of my name and know that I am a scholar of annihilation. "
迦葉復言:
Kasyapa replied:
「諸有智者,以譬喻得解,我今當更為汝引喻。
"You wise men understand things through metaphors, and I will give you more metaphors now.
乃往久遠有一國土,其土邊壃,人民荒壞。
A long time ago, there was a land whose borders were ruined and its people were desolate.
時,有商人,有千乘車,經過其土,水穀、薪草不自供足,時商主念言:
At that time, there were merchants with thousands of chariots passing through the land. They could not provide enough water, grain, and firewood. At that time, the merchant's leader said:
『我等伴多,水穀、薪草不自供足,今者寧可分為二分,其一分者於前發引。』
"We have many companions and cannot provide enough water, grain, and firewood. Now we would rather divide it into two parts, and the first part will be sent forward." 』
其前發導師見有一人,身體麤大,目赤面黑,泥塗其身,遙見遠來,即問:
In front of him, the teacher saw a man with a thick body, red eyes and black face, and mud coating his body. He saw him coming from afar, and asked:
『汝從何來?』
"Where are you from?" 』
報言:
Report:
『我從前村來。』
"I'm from the former village. 』
又問彼言:
He asked him again:
『汝所來處,多有水穀、薪草不耶?』
"Wherever you come from, there is plenty of water, grain, and firewood, isn't it?" 』
其人報言:
He reported:
『我所來處,豐有水穀,薪草無乏,我於中路逢天暴雨,其處多水,亦豐薪草。』
"Where I came from, there was plenty of water and grain, and there was no shortage of firewood. But on the way there, I encountered a heavy rain. There was plenty of water there, and there was also plenty of firewood." 』
又語商主:
Also said to the business owner:
『汝曹車上若有穀草,盡可捐棄,彼自豐有,不須重車。』
"If you have any grain or grass in your cart, you can donate it. If you have plenty, you don't need to load the cart." 』
「時,彼商主語眾商言:
"At that time, the businessman spoke to all the businessmen:
『吾向前行,見有一人,目赤面黑,泥塗其身,我遙問言:
"As I walked forward, I saw a man with red eyes and black face, and mud coating his body. I asked him from a distance:
「汝從何來?」
Where are you from?
即答我言:
Then answer me:
「我從前村來。」
I'm from the former village.
我尋復問:
I asked again:
「汝所來處,豐有水穀、薪草不也?」
Where you come from, there is plenty of water, grain, and firewood, right?
答我言:
Answer me:
「彼大豐耳。」
That's great.
又語我言:
He also said to me:
「向於中路,逢天暴雨,此處多水,又豐薪草。」
Towards the middle road, it rains heavily. There is a lot of water here and there is an abundance of salary grass.
復語我言:
Repeat my words:
「君等車上若有穀草,盡可捐棄,彼自豐有,不須重車。」
If there is grain or grass in your cart, you can donate it. He will have plenty of it, so there is no need to load the cart again.
汝等宜各棄諸穀草,輕車速進。』
You should each abandon the grain and grass and drive forward quickly. 』
即如其言,各共捐棄穀草,輕車速進。
That is to say, as he said, everyone donated grain and grass and drove forward quickly.
「如是一日不見水草,二日、三日,乃至七日,又復不見。
"If you don't see any water or grass for one day, then for two, three, or even seven days, you won't see it again.
時,商人窮於曠澤,為鬼所食。
At that time, merchants were poor in the wilderness and were eaten by ghosts.
其後一部,次復進路,商主時前復見一人,目赤面黑,泥塗其身,遙見問言:
In the next part, on the road again, the business owner saw another person in front of him. His eyes were red and his face was black, and his body was smeared with mud. He saw him in the distance and asked:
『汝從何來?』
"Where are you from?" 』
彼人答言:
The man replied:
『從前村來。』
"Come from the former village. 』
又問:
Asked again:
『汝所來處,豐有水穀、薪草不耶?』
"Where you came from, there was plenty of water, grain, and firewood, right?" 』
彼人答曰:
The man replied:
『大豐有耳。』
"Dafeng has ears." 』
又語商主:
Also said to the business owner:
『吾於中路,逢天暴雨,其處多水,亦豐薪草。』
"I was on the middle road when it rained heavily. There was a lot of water and plenty of firewood. 』
又語商主:
Also said to the business owner:
『君等車上若有穀草,便可捐棄,彼自豐有,不須重車。』
"If you have grain or grass in your cart, you can donate it. You will have plenty of it, so you don't need to load the cart." 』
「時,商主還語諸商人言:
"At that time, the merchant owner also said to the merchants:
『吾向前行,見有一人,道如此事:
"As I walked forward, I saw a man who said this:
君等車上若有穀草,可盡捐棄,彼自豐有,不須重車。』
If there is any grain or grass in your cart, you can donate it all. He will have plenty of it, so there is no need to load the cart again. 』
時,商主言:
At that time, the merchant said:
『汝等穀草慎勿捐棄,須得新者然後當棄,所以者何?
You should be careful not to throw away the grain and grass. You must get new ones and then throw them away. So what?
新陳相接,然後當得度此曠野。』
Join the new with the old, and then you should cross this wilderness. 』
時,彼商人重車而行,如是一日不見水草,二日、三日至于七日,又亦不見。
At that time, the merchant was driving with his cart, but no water or grass was seen on one day, and on the second, third, and seventh days, no water or grass was seen again.
但見前人為鬼所食,骸骨狼藉。
But I saw that my predecessors had been eaten by ghosts and their bones were in a mess.
「婆羅門!彼赤眼黑面者,是羅剎鬼也。
"Brahmin! That one with red eyes and black face is a Rakshasa ghost.
諸有隨汝教者,長夜受苦,亦當如彼。
Those who follow your teachings and suffer long nights should be like that.
前部商人無智慧故,隨導師語,自沒其身。
The former businessman had no wisdom, so he followed the teacher's words and lost himself.
婆羅門!諸有沙門、婆羅門,精進智慧,有所言說,承用其教者,則長夜獲安,如彼後部商人有智慧故,得免危難。
Brahman! Those who have ascetics and brahmins who are diligent in their wisdom, have something to say, and follow their teachings will be safe for a long time, just like those merchants in the back who are wise and avoid danger.
婆羅門!汝今寧可捨此惡見,勿為長夜自增苦惱。」
Brahman! You would rather give up this evil view now than increase your own suffering for a long night. "
婆羅門言:
Brahman says:
「我終不能捨所見也,設有人來強諫我者,生我忿耳,終不捨見。」
I will never let go of what I see. If someone comes to forcefully admonish me, I will get angry and will never let go of what I see.
迦葉又言:
Kasyapa further said:
「諸有智者,以譬喻得解,我今當復為汝引喻。
"You wise men understand things through analogies. Now I will quote them to you again.
乃昔久遠有一國土,其土邊壃,人民荒壞。
In the past, there was a land whose borders were ruined and its people were desolate.
時,有一人好喜養猪,詣他空村,見有乾糞,尋自念言:
At that time, there was a man who liked to raise pigs. He went to his empty village and saw some dried dung. He looked for it and said to himself:
『此處饒糞,我猪豚飢,今當取草裹此乾糞,頭戴而歸。』
"There is no dung here. I, the pig, are hungry. Now I will wrap the dried dung in grass and wear it on my head before returning." 』
即尋取草,裹糞而戴,於其中路,逢天大雨,糞汁流下,至于足跟,眾人見已,皆言:
Then he found some grass, wrapped it in dung and wore it on his feet. On the way, it rained heavily and dung juice flowed down to his heels. When everyone saw it, they all said:
『狂人!糞除臭處,正使天晴,尚不應戴,況於雨中戴之而行!』其人方怒,逆罵詈言:
"mad Men! To deodorize feces, you should not wear it even if the weather is clear, let alone wearing it in the rain! ” The man became angry and cursed:
『汝等自癡,不知我家猪豚飢餓;
“You are so delusional that you don’t know that my pigs and dolphins are hungry;
汝若知者,不言我癡。』
If you know, don't say I'm crazy. 』
婆羅門!汝今寧可捨此惡見,勿守迷惑,長夜受苦。
Brahman! You would rather give up this evil view now than stay in delusion and suffer for a long night.
如彼癡子戴糞而行,眾人訶諫,逆更瞋罵,謂他不知。」
If that idiot walks around wearing dung, everyone will scold him, and even more angry and scolding him, saying he doesn't know. "
婆羅門語迦葉言:
Brahman Kassapa language:
「汝等若謂行善生天,死勝生者,汝等則當以刀自刎,飲毒而死,或五縛其身,自投高岸,而今貪生不能自殺者,則知死不勝生。」
If you say that doing good deeds leads to heaven and that death is better than life, then you should kill yourself with a knife, drink poison and die, or bind yourself five times and throw yourself into a high bank. If you are greedy for life and cannot commit suicide, then you know that death is not better than life.
迦葉復言:
Kasyapa replied:
「諸有智者,以譬喻得解,我今當更為汝引喻。
"You wise men understand things through metaphors, and I will give you more metaphors now.
昔者,此斯波醯村有一梵志,耆舊長宿,年百二十。
In the past, there was a Brahma Zhi in this Sibojin village who lived for a long time and was one hundred and twenty years old.
彼有二妻,一先有子,一始有娠。
He had two wives, one with a son and the other with a pregnancy.
時,彼梵志未久命終,其大母子語小母言:
At that time, when Brahma Zhi died soon, his elder mother and son spoke to his younger mother:
『所有財寶,盡應與我,汝無分也。』
"All the treasures shall be mine, and you shall have no share." 』
時小母言:
Shi Xiaomu said:
『汝為小待,須我分娠,若生男者,應有財分;
You are a little boy and I have to give birth to a child. If you give birth to a boy, you should be rich.
若生女者,汝自嫁娶,當得財物。』
If you give birth to a girl, you should get property if you marry. 』
彼子慇懃再三索財,小母答如初;
The son diligently asked for money again and again, and the young mother responded as before;
其子又逼不已,時,彼小母即以利刀自決其腹,知為男女。」
The son continued to push her hard, and at that moment, the little mother stabbed her belly with a sharp knife, and she found out that he was a man and a woman. "
語婆羅門言:
Brahman language:
「母今自殺,復害胎子,汝婆羅門,亦復如是;
“The mother has committed suicide now and harmed her fetus again, and you Brahmins will do the same again;
既自殺身,復欲殺人。
After committing suicide, he wants to kill again.
若沙門、婆羅門,精勤修善,戒德具足,久存世者,多所饒益,天人獲安。
If ascetics and brahmins practice good deeds diligently and have sufficient moral integrity, and remain in the world for a long time, they will benefit a lot and bring peace to gods and humans.
吾今末後為汝引喻,當使汝知惡見之殃。
I will give you metaphors now and in the future, so that you will know the consequences of evil views.
昔者,此斯波醯村有二伎人,善於弄丸,二人角伎,一人得勝。
In the past, there were two jugglers in Siboxi Village who were good at making pills. Two of them played the role, and one of them won.
時,不如者語勝者言:
At times, those who are inferior say the words of those who are victorious:
『今日且停,明當更共試。』
"Let's stop today and try again tomorrow." 』
其不如者即歸家中,取其戱丸,塗以毒藥,暴之使乾,明持此丸詣勝者所,語言:
Those who do not do well will return home, take their pills, apply poison on them, and violently make them dry. Holding these pills to achieve success, the words:
『更可角伎。』
"It's even better." 』
即前共戱,先以毒丸授彼勝者:
Let's fight together, first give the winner a poison pill:
『勝者即吞。』
"The winner will be swallowed." 』
其不如者復授毒丸,得已隨吞,其毒轉行,舉身戰動。
Those who are not as good as him will be given poisonous pills again, and if they get it, they will swallow it.
時,不如者以偈罵曰:
At that time, those who were not as good as him scolded him with verses:
「『吾以藥塗丸,  而汝吞不覺;
“‘I coated the pill with medicine, but you swallowed it without realizing it;
小伎汝為吞,  久後自當知。』
You've swallowed this little trick, you'll know after a while. 』
」
迦葉語婆羅門言:
Kasyapa Brahman language:
「汝今當速捨此惡見,勿為專迷,自增苦毒,如彼伎人,吞毒不覺。」
You should quickly give up this evil view. Don't become obsessed and increase your own bitterness, like that trickster who swallows poison without realizing it.
時,婆羅門白迦葉言:
At that time, the Brahmin said to Kassapa:
「尊者初設月喻,我時已解,所以往返,不時受者,欲見迦葉辯才智慧,生牢固信耳。
"The venerable Lord first set up the metaphor of the moon, and I have already interpreted it. Therefore, I go back and forth and receive it from time to time. I want to see Kassapa's eloquence and wisdom, and I will have a firm belief in it.
我今信受,歸依迦葉。」
I now believe and accept it and take refuge in Kasyapa. "
迦葉報言:
Kasyapa reported:
「汝勿歸我,如我所歸無上尊者,汝當歸依。」
Do not return to me, as I return to the Supreme Being, you should return to me.
婆羅門言:
Brahman says:
「不審所歸無上尊者,今為所在?」
Where is the Supreme Honorable One who is not judged now?
迦葉報言:
Kasyapa reported:
「今我師世尊,滅度未久。」
My master, the World-Honored One, will not be gone for long.
婆羅門言:
Brahman says:
「世尊若在,不避遠近,其當親見,歸依禮拜。
"If the World Honored One is here, he will not avoid being near or far, but he should see him personally, take refuge and worship him.
今聞迦葉言:
Now I heard Kasyapa say:
『如來滅度!』今即歸依滅度如來及法、眾僧。
"The Tathagata is destroyed!" ’ Now I take refuge in the Tathagata, the Dharma and the Sangha.
迦葉!聽我於正法中為優婆塞!自今已後,盡壽不殺、不盜、不婬、不欺、不飲酒,我今當為一切大施。」
Kasyapa! Listen to me perform Upasaka in the Dharma! From now on, I will not kill, steal, commit adultery, cheat, or drink alcohol until the end of my life. I will do all the great charity. "
迦葉語言:
Kasyapa language:
「若汝宰殺眾生,撾打僮僕,而為會者,此非淨福。
"If you slaughter sentient beings and beat servants for a meeting, this is not a pure blessing.
又如磽确薄地,多生荊棘,於中種植,必無所獲。
Another example is the thin ground, which is full of thorns. If you plant in it, you will get nothing.
汝若宰殺眾生,撾打僮僕,而為大會,施邪見眾,此非淨福。
If you slaughter sentient beings, beat children and servants, hold a meeting, and do evil in front of everyone, this is not a pure blessing.
若汝大施,不害眾生,不以杖楚加於僮僕,歡喜設會,施清淨眾,則獲大福。
If you give generously, do not harm sentient beings, do not inflict pain on children and servants with your stick, hold gatherings happily, and give to pure people, you will receive great blessings.
猶如良田,隨時種植,必獲果實」。
Just like a fertile field, if you plant it at any time, you will surely reap fruits.”
「迦葉!自今已後,常淨施眾僧,不令斷絕。」
Kasyapa! From now on, I will always give pure gifts to the monks and never let them be cut off.
時,有一年少梵志,名曰摩頭在弊宿後立,弊宿顧語曰:
At that time, there was a year-old Shao Fan Zhi, named Mo Tou, who stood behind Husu, and Husu Gu said:
「吾欲設一切大施,汝當為我經營處分。」
I want to set up all the great benevolence, and you should manage it for me.
時,年少梵志聞弊宿語已,即為經營,為大施已,而作是言:
At that time, the young Brahma Zhi heard the words of the bad people, and he said this for the sake of management and great charity:
「願使弊宿今世、後世不獲福報。」
I wish to prevent evil in this life and no blessings in the next life.
時,弊宿聞彼梵志經營施已,有如是言:
At that time, I heard that Brahma Zhi was engaged in charity and said this:
「願使弊宿今世、後世不獲果報。」
I hope that the evil will be done in this life and there will be no retribution in the next life.
即命梵志而告之曰:
Immediately he ordered Brahma to tell him:
「汝當有是言耶?」
Did you say that?
答曰:
Answer:
「如是!實有是言。
"That's right! That's true.
所以然者?
So?
今所設食,麤澁弊惡,以此施僧,若以示王,王尚不能以手暫向,况當食之?
The food provided today is crude and harmful, and it is used to serve the monks. If it is used to show the king, the king cannot even hold it with his hands, how can he eat it?
現在所設,不可喜樂,何由後世得淨果報?
If you are not happy now, how can you get pure results in the future?
王施僧衣純以麻布,若以示王,王尚不能以足暫向,况能自著?
If the king gives monks robes made of pure linen to show the king, the king will not be able to hold his feet for a moment, how can he hold on to himself?
現在所施,不可喜樂,何由後世得淨果報?」
If you don't feel happy about what you do now, how can you get pure results in the future? "
時,婆羅門又告梵志:
At that time, Brahmin told Brahman again:
「自今已後,汝以我所食、我所著衣以施眾僧。」
From now on, you use what I eat and what I wear to give to the monks.
時,梵志即承教旨,以王所食、王所著衣供養眾僧。
At that time, Brahma Zhi accepted the teaching and provided food and clothing provided by the king to the monks.
時,婆羅門設此淨施,身壞命終,生一下劣天中,梵志經營會者,身壞命終,生忉利天。
At that time, if a Brahmin sets up this pure gift, his body will break down and he will die, and he will be reborn in a bad heaven. If the Brahmin will manage the meeting, his body will break up and his life will die, and he will be born in a bad heaven.
爾時,弊宿婆羅門、年少梵志及斯婆醯婆羅門、居士等,聞童女迦葉所說,歡喜奉行。
At that time, the Brahmans of the bad place, the young Brahmins, the Brahmins of the Swahili, the lay people, etc., heard what the virgin Kassapa said and followed it with joy.
佛說長阿含經卷第七
The Buddha Speaks of the Long Agama Sutra Volume 7
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#------------------------------------------------ --------------------------
#【經文資訊】大正新脩大藏經 第 1 冊 No.
#[Scripture Information] Taisho Newly Revised Tripitaka Volume 1 No.
1 長阿含經
1 Long Agama Sutra
#【版本記錄】發行日期:
#[Version Record] Release date:
2023-12,最後更新:
2023-12, last updated:
2023-10-03
2023-10-03
#【編輯說明】本資料庫由 財團法人佛教電子佛典基金會(CBETA)依「大正新脩大藏經」所編輯
#【Editor's Note】This database is compiled by the Buddhist Electronic Buddhist Scriptures Foundation (CBETA) in accordance with the "Taishō New Revision of the Tripitaka"
#【原始資料】蕭鎮國大德提供,張文明大德提供,北美某大德提供,法雨道場提供新式標點
#[Original data] Provided by Great Master Xiao Zhenguo, provided by Great Master Zhang Wenming, provided by a great Master in North America, and new punctuation points provided by Fayu Dojo
#【其他事項】本資料庫可自由免費流通,詳細內容請參閱【財團法人佛教電子佛典基金會資料庫版權宣告】
#[Other matters] This database can be circulated freely and free of charge. For details, please refer to the [Copyright Statement of the Buddhist Electronic Buddhist Scripture Foundation Database]
#----------------------------------------------------------------------
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佛說長阿含經卷第八
The Buddha Speaks of the Long Agama Sutra Volume 8
後秦弘始年佛陀耶舍共竺佛念譯
Translation of Buddha Yashe Gongzhu Buddha's Recitation in the Hongshi Year of the Later Qin Dynasty

8 - DA 8 Sandhāna

(八)第二分散陀那經第四
(8) The Second Santhana Sutra, the Fourth
如是我聞:
This is what I heard:
一時,佛在羅閱祇毗訶羅山七葉樹窟,與大比丘眾千二百五十人俱。
At one time, the Buddha was in the Seven-leaf Tree Cave in Javihara Mountain, Luoyue, together with a group of 1,250 great bhikkhus.
時,王舍城有一居士,名散陀那,好行遊觀,日日出城,至世尊所。
At that time, there was a layman named Sandana in the city of Rajagaha. He was fond of traveling and observing. He would leave the city every day and go to the residence of the Blessed One.
時,彼居士仰觀日時,默自念言:
At that time, the layman looked up at the sun and silently said to himself:
「今往覲佛,非是時也,今者世尊必在靜室三昧思惟,諸比丘眾亦當禪靜,我今寧可往詣烏暫婆利梵志女林中,須日時到,當詣世尊,禮敬問訊,并詣諸比丘所,致敬問訊。」
It is not the right time to go to the Buddha now. The World Honored One must meditate on samadhi in a quiet room. All the monks should also meditate and be quiet. I would rather go to the forest of the women in Wujiupali Brahmazhi. I will arrive in due time. Go to the World Honored One, pay respects and inquire about him, and go to all the bhikkhus to pay tribute and inquire about him.
時,梵志女林中有一梵志,名尼俱陀,與五百梵志子俱止彼林。
At that time, there was a Brahma in the grove of Brahma girls, named Niguda, who was staying in the grove with five hundred Brahma girls.
時,諸梵志眾聚一處,高聲大論,俱說遮道濁亂之言,以此終日。
At that time, all the Brahma saints gathered together in one place and spoke loudly, all talking words that obscured the way, turbidity and chaos, and they stayed like this all day long.
或論國事,或論戰鬪兵杖之事,或論國家義和之事,或論大臣及庶民事,或論車馬遊園林事,或論坐席、衣服、飲食、婦女之事,或論山海龜鼈之事,但說如是遮道之論,以此終日。
It may be about state affairs, or about fighting with soldiers, or about the justice and peace of the country, or about ministers and common people, or about chariots and horses traveling in gardens, or about seats, clothes, food, women, or about mountains. Regarding the matter of turtles and turtles, I just say this to cover up the truth, and I will live with it for the rest of my life.
時,彼梵志遙見散陀那居士來,即勅其眾,令皆靜默:
At that time, Brahma Zhi saw layman Sandana coming from a distance, and immediately ordered everyone to be silent:
「所以然者?
"Why?
彼沙門瞿曇弟子今從外來,沙門瞿曇白衣弟子中,此為最上,彼必來此,汝宜靜默。」
That disciple of the recluse Qutan has come from outside. Among the disciples of the recluse Qutan in white, this one is the best. He will definitely come here. You should be silent. "
時,諸梵志各自默然。
At that time, all the Brahmas were silent.
散陀那居士至梵志所,問訊已,一面坐,語梵志曰:
Sandana layman came to Brahma Zhi's place and after questioning him, he sat down and said to Brahma Zhi:
「我師世尊常樂閑靜,不好憒閙,不如汝等與諸弟子處在人中,高聲大論,但說遮道無益之言。」
My Master, the World-Honored One, always enjoys leisure and quietness, and does not like to be in a state of disbelief. It would be better for you to be among other disciples and speak loudly, but only say useless words that obscure the truth.
梵志又語居士言:
Fanzhi also said to the layman:
「沙門瞿曇頗曾與人共言論不?
"Has the ascetic Qu Tanpo ever shared speeches with others?
眾人何由得知沙門有大智慧。
How did everyone know that Samana had great wisdom?
汝師常好獨處邊地,猶如瞎牛食草,偏逐所見,汝師瞿曇亦復如是,偏好獨見,樂無人處;
Your master often likes to be alone in the border areas, like a blind cow eating grass and following what he sees. Your master Qu Tan is also like this, he prefers to see alone and is happy to be around no one.
汝師若來,吾等當稱以為瞎牛。
If your master comes, we will be called blind cows.
彼常自言有大智慧,我以一言窮彼,能使默然如龜藏六,謂可無患,以一箭射,使無逃處。」
He often says that he has great wisdom, but I can silence him with one word, making him as silent as a tortoise hiding six, saying that he is safe from danger, and shooting him with an arrow, so that there is no place to escape. "
爾時,世尊在閑靜室,以天耳聞梵志居士有如是論,即出七葉樹窟,詣烏暫婆利梵志女林。
At that time, the World-Honored One was in the quiet room. Hearing with his celestial ears that the layman Brahma Zhi had said this, he left the seven-yeaf tree cave and went to the grove of the women of Ujupali Brahma Zhi.
時,彼梵志遙見佛來,勅諸弟子:
At that time, Brahma Zhi saw the Buddha coming from a distance and told his disciples:
「汝等皆默,瞿曇沙門欲來至此,汝等慎勿起迎、恭敬禮拜,亦勿請坐,取一別座,與之令坐;
"You all are silent. The Samana Qutan wants to come here. You should be careful not to stand up to greet him or to bow respectfully or to sit down. Please take a separate seat and ask him to sit down.
彼既坐已,卿等當問:
Now that he has sat down, the ministers should ask:
『沙門瞿曇!汝從本來,以何法教訓於弟子,得安隱定,淨修梵行?』
"Sramana Kutan!" From the beginning, how did you teach your disciples how to achieve tranquility and pure practice of the holy life? 』
」
爾時,世尊漸至彼園,時,彼梵志不覺自起,漸迎世尊,而作是言:
At that time, the World-Honored One gradually arrived at that garden. At that time, the Brahma-Zhi unconsciously arose, gradually greeted the World-Honored One, and said this:
「善來,瞿曇!善來,沙門!久不相見,今以何緣而來至此?
"Shan Lai, Qu Tan! Shan Lai, Samana! We haven't seen each other for a long time, why are we here now?
可前小坐。」
You can sit down in front. "
爾時,世尊即就其座,嬉怡而笑,默自念言:
At that time, the World-Honored One took his seat, smiled happily, and said to himself silently:
「此諸愚人不能自專,先立要令,竟不能全。
"These fools are unable to concentrate on themselves. They first set up important orders, but they fail to complete them.
所以然者?
So?
是佛神力令彼惡心自然敗壞。」
It is the divine power of the Buddha that causes his nausea to naturally become corrupted. "
時,散陀那居士禮世尊足,於一面坐。
At that time, layman Santana bowed to the feet of the World Honored One and sat on one side.
尼俱陀梵志問訊佛已,亦一面坐,而白佛言:
When Nikita Brahma asked the Buddha, he also sat down and said to the Buddha:
「沙門瞿曇!從本以來,以何法教訓誨弟子,得安隱定,淨修梵行?」
Recluse Qutan! From now on, how do you teach your disciples how to achieve tranquility and pure practice of the holy life?
世尊告曰:
The World Honored One said:
「且止!梵志!吾法深廣,從本以來,誨諸弟子,得安隱處,淨修梵行,非汝所及。」
Stop! Brahma Zhi! My Dharma is profound and vast. From now on, I have been teaching all my disciples to find a safe place to practice the pure Brahma life. It is beyond your reach.
又告梵志:
He also told Fanzhi:
「正使汝師及汝弟子所行道法,有淨不淨,我盡能說。」
As for whether the Taoism practiced by your master and your disciples is pure or unclean, I can tell you as best I can.
時,五百梵志弟子各各舉聲,自相謂言:
At that time, each of the five hundred Brahma disciples raised their voices and said to each other:
「瞿曇沙門有大威勢,有大神力,他問己義,乃開他義。」
Qutan Samana has great power and great spiritual power. When he asks for his own righteousness, he will give others righteousness.
時,尼俱陀梵志白佛言:
At that time, Brahma Nikita spoke to the Buddha and said:
「善哉!瞿曇!願分別之。」
Excellent! Qu Tan! I would like to separate them.
佛告梵志:
Buddha told Brahma:
「諦聽!諦聽!當為汝說。」
Listen carefully! Listen carefully! I will speak for you.
梵志答言:
Fanzhi replied:
「願樂欲聞!」
May you enjoy hearing it!
佛告梵志:
Buddha told Brahma:
「汝所行者皆為卑陋,離服裸形,以手障蔽,不受瓨食,不受盂食,不受兩壁中間食,不受二人中間食,不受兩刀中間食,不受兩盂中間食,不受共食家食,不受懷姙家食,見狗在門則不受其食,不受多蠅家食,不受請食,他言先識則不受其食;
"Everything you do is despicable. You are naked and covered with your hands. You are not allowed to eat with a bowl. You are not allowed to eat with a bowl. You are not allowed to eat between two walls. You are not allowed to eat between two people. You are not allowed to eat between two knives. You are not allowed to eat from the middle of the two bowls, you are not allowed to share family food, you are not allowed to eat from pregnant women, you are not allowed to eat when you see a dog at the door, you are not allowed to eat from a lot of flies, you are not allowed to be invited to eat, and you are not allowed to eat if you know it beforehand. Food;
不食魚,不食肉,不飲酒,不兩器食,一餐一咽,至七餐止,受人益食,不過七益;
Don’t eat fish, don’t eat meat, don’t drink alcohol, don’t eat with two utensils, eat one meal at a time, stop at seven meals, and receive food from others for no more than seven benefits;
或一日一食,或二日、三日、四日、五日、六日、七日一食;
Or one meal a day, or one meal on two, three, four, five, six or seven days;
或復食果,或復食莠,或食飯汁,或食麻米,或食稴稻,或食牛糞,或食鹿糞,或食樹根、枝葉、果實,或食自落果。
Some may eat fruits again, some may eat weeds again, some may eat rice juice, some may eat sesame rice, some may eat rice, some may eat cow dung, some may eat deer dung, some may eat tree roots, branches, leaves, fruits, or some may eat fallen fruits.
「或被衣,或披莎衣,或衣樹皮,或草襜身,或衣鹿皮,或留頭髮,或被毛編,或著塜間衣,或有常舉手者,或不坐牀席,或有常蹲者,或有剃髮留髦鬚者,或有臥荊棘者,或有臥果蓏上者,或有裸形臥牛糞上者;
"Someone is covered with quilts, some are draped with sandals, some are wearing bark, some are wearing grasshoppers, some are wearing deerskin, some are wearing hair, some are being braided, some are wearing robes, some are always raising their hands, some are not sitting On the mats, there may be people squatting all the time, or people having their heads shaved and growing beards, or people lying on thorns, or lying on fruit stalks, or naked people lying on cow dung;
或一日三浴,或有一夜三浴,以無數眾苦,苦役此身。
Maybe you take three baths a day, or you take three baths a night, and you have to toil this body through countless sufferings.
云何,尼俱陀!如此行者,可名淨法不?」
What the hell, Nikita! Can one who practices this way be called the pure Dharma? "
梵志答曰:
Fanzhi replied:
「此法淨,非不淨也。」
This method is pure, not impure.
佛告梵志:
Buddha told Brahma:
「汝謂為淨,吾當於汝淨法中說有垢穢。」
You call it pure, but I should say that there is dirt in your purification method.
梵志曰:
Fanzhi said:
「善哉!瞿曇!便可說之,願樂欲聞。」
Excellent! Qu Tan! You can tell it now. I hope you will be happy to hear it.
佛告梵志:
Buddha told Brahma:
「彼苦行者,常自計念:
"That ascetic always thinks to himself:
『我行如此,當得供養恭敬禮事。』
"If I do this, I should make offerings and show respect." 』
是即垢穢。
That is filth.
彼苦行者,得供養已,樂著堅固,愛染不捨,不曉遠離,不知出要,是為垢穢;
Those ascetics who have received offerings are filthy and filthy, and their happiness is strong and unyielding in love. They don’t know how to stay away and don’t know how to escape.
彼苦行者,遙見人來,盡共坐禪,若無人時,隨意坐臥,是為垢穢。
That ascetic sees people coming from a distance and sits in meditation together. If he sits or lies down casually when no one is around, this is filthy.
「彼苦行者,聞他正義,不肯印可,是為垢穢。
"The ascetic who hears his righteousness but refuses to approve it is filthy.
彼苦行者,他有正問,恡而不答,是為垢穢;
That ascetic who has a right question but refuses to answer it is guilty of filth;
彼苦行者,設見有人供養沙門、婆羅門,則訶止之,是為垢穢;
As an ascetic, if he sees someone making offerings to a recluse or a brahmin, he will stop doing so, for this is filth;
彼苦行者,若見沙門、婆羅門食更生物,就呵責之,是為垢穢;
If those ascetics see a recluse or a brahmin eating any living creature, he will scold them, saying that they are unclean;
彼苦行者,有不淨食,不肯施人,若有淨食,貪著自食,不見己過,不知出要,是為垢穢;
Those who are ascetic have impure food and are unwilling to give to others. If they have pure food and are greedy for their own food, do not see their own faults, and do not know how to take advantage of it, this is filth;
彼苦行者,自稱己善,毀訾他人,是為垢穢;
Those ascetics who claim to be good for themselves but harm others are filthy;
彼苦行者,為殺、盜、婬、兩舌、惡口、妄言、綺語、貪取、嫉妬、邪見、顛倒,是為垢穢。
Those who practice asceticism are guilty of killing, stealing, sexual intercourse, double-tonguing, harsh words, lying, idle talk, greed, jealousy, wrong views, and perversion, which are defilements.
「彼苦行者,懈墮憙忘,不習禪定,無有智慧,猶如禽獸,是為垢穢;
"Those who practice asceticism are forgetful, unaccustomed to meditation, and have no wisdom. They are like animals, and they are filthy.
彼苦行者,貴高,憍慢、增上慢,是為垢穢;
Those who are ascetic are noble, arrogant, and conceited, which is filth;
彼苦行者,無有信義,亦無反復,不持淨戒,不能精勤受人訓誨,常與惡人以為伴黨,為惡不已,是為垢穢;
Those who are ascetic have no faith, no repetition, do not keep the pure precepts, cannot diligently accept the instruction of others, often associate with evil people, do evil endlessly, and are filthy;
彼苦行者,多懷瞋恨,好為巧偽,自怙己見,求人長短,恒懷邪見,與邊見俱,是為垢穢。
Those who are ascetics harbor a lot of anger and resentment, like to be clever and deceitful, they only care about their own opinions, they seek the advice of others, they always harbor wrong views, and they follow other views. This is filth.
云何,尼俱陀!如此行者可言淨不邪?」
What the hell, Nikita! Can a person who practices this way be said to be pure and non-evil? "
答曰:
Answer:
「是不淨,非是淨也。」
It is unclean, but it is not pure.
佛言:
Buddha said:
「今當於汝垢穢法中,更說清淨無垢穢法。」
Now among your filthy Dharma, I will also teach you the pure and undefiled Dharma.
梵志言:
Brahma said:
「唯願說之!」
I just want to say it!
佛言:
Buddha said:
「彼苦行者,不自計念:
"The ascetic does not care about himself:
『我行如是,當得供養恭敬禮事。』
"If I do this, I should be paid with respect and respect." 』
是為苦行無垢法也。
This is the untainted method of asceticism.
彼苦行者,得供養已,心不貪著,曉了遠離,知出要法,是為苦行無垢法也。
Those who are ascetic have received offerings, their minds are not greedy, they know how to stay away, and they know the essential Dharma. This is the untainted Dharma of asceticism.
彼苦行者,禪有常法,有人、無人,不以為異,是為苦行無垢法也;
For those who are ascetic, there is a constant Dharma in Zen, whether there are people or no one, so they don’t think it is different. This is the untainted Dharma of asceticism;
彼苦行者,聞他正義,歡喜印可,是為苦行無垢法也;
That ascetic, when he hears his righteousness, is happy and applauds him, this is because he is practicing asceticism without stains;
彼苦行者,他有正問,歡喜解說,是為苦行離垢法也。
That ascetic has a right question and happily explains it. This is the method of asceticism and freedom from defilement.
「彼苦行者,設見有人供養沙門、婆羅門,代其歡喜而不呵止,是為苦行離垢法也;
"If an ascetic sees someone making an offering to a recluse or a brahmin, and then rejoices on their behalf without stopping, this is the method of asceticism and separation from defilement;
彼苦行者,若見沙門、婆羅門食更生之物,不呵責之,是為苦行離垢法也;
If those ascetics see ascetics and brahmans eating food that is reborn and do not scold them, this is a sign of asceticism and the method of removing impurities;
彼苦行者,有不淨食,心不恡惜,若有淨食,則不染著,能見己過,知出要法,是為苦行離垢法也;
Those who are ascetic have impure food and do not cherish it in their hearts. If they have pure food, they are not contaminated and can see their own faults and know the essential method. This is the method of asceticism and separation of defilements;
彼苦行者,不自稱譽,不毀他人,是為苦行離垢法也;
Those who practice asceticism do not praise themselves, nor do they destroy others. This is the way to practice asceticism and avoid defilement;
彼苦行者,不殺、盜、婬、兩舌、惡口、妄言、綺語、貪取、嫉妬、邪見,是為苦行離垢法也。
Those who practice asceticism refrain from killing, stealing, sexual intercourse, gossiping, harsh words, lying, idle talk, greed, jealousy, and wrong views. This is the method of asceticism to avoid defilement.
「彼苦行者,精勤不忘,好習禪行,多修智慧,不愚如獸,是為苦行離垢法也;
"The ascetic is diligent and never forgets, is good at practicing meditation, practices wisdom, and is not as stupid as an animal. This is the method of asceticism and freedom from defilement;
彼苦行者,不為高貴、憍慢、自大,是為苦行離垢法也;
Those who practice asceticism do not do it for the sake of being noble, arrogant, or arrogant, but for the purpose of practicing asceticism and freeing themselves from impurities;
彼苦行者,常懷信義,修反復行,能持淨戒,勤受訓誨,常與善人而為伴黨,積善不已,是為苦行離垢法也;
Those who are ascetic should always have faith, practice repeatedly, be able to keep the pure precepts, receive training diligently, always associate with good people, and accumulate good deeds endlessly. This is the method of asceticism and freedom from defilement;
彼苦行者,不懷瞋恨,不為巧偽,不恃己見,不求人短,不懷邪見,亦無邊見,是為苦行離垢法也。
Those who are ascetic do not harbor hatred, do not use tricks, do not rely on their own opinions, do not seek the shortcomings of others, do not harbor evil views, and have boundless views. This is the method of asceticism and freedom from defilements.
云何,梵志!如是苦行,為是清淨離垢法耶?」
Why, Brahma! Such ascetic practices are for the purpose of purifying and removing impurities? "
答曰:
Answer:
「如是!實是清淨離垢法也。」
That's right! It's really the method of purifying and removing impurities.
梵志白佛言:
Fanzhi said to the Buddha:
「齊有此苦行,名為第一堅固行耶?」
Having this ascetic practice together, is it called the first solid practice?
佛言:
Buddha said:
「未也!始是皮耳。」
Weiye! It's Pi Er.
梵志言:
Brahma said:
「願說樹節!」
Want to talk about tree festivals!
佛告梵志:
Buddha told Brahma:
「汝當善聽!吾今當說。」
You should listen well! I will speak now.
梵志言:
Brahma said:
「唯然!願樂欲聞。」
Wei Ran! May you enjoy hearing it.
「梵志!彼苦行者,自不殺生,不教人殺,自不偷盜,不教人盜,自不邪婬,不教人婬,自不妄語,亦不教人為;
"Brahma! That ascetic doesn't kill himself, he doesn't teach others to kill, he doesn't steal, he doesn't teach others to steal, he doesn't commit adultery, he doesn't teach others to commit adultery, he doesn't lie, and he doesn't teach others to do it.
彼以慈心遍滿一方,餘方亦爾,慈心廣大,無二無量,無有結恨,遍滿世間,悲、喜、捨心,亦復如是,齊此苦行,名為樹節。」
He fills one place with loving-kindness, and so does the rest. His loving-kindness is vast, infinite, and has no hatred. It fills the world. Compassion, joy, and equanimity are also like this. They perform ascetic practices together, and they are called tree knots. "
梵志白佛言:
Fanzhi said to the Buddha:
「願說苦行堅固之義!」
I would like to speak of the solid meaning of asceticism!
佛告梵志:
Buddha told Brahma:
「諦聽!諦聽!吾當說之。」
Listen carefully! Listen carefully! I will say it.
梵志曰:
Fanzhi said:
「唯然!世尊!願樂欲聞。」
Wei Ran! World Honored One! I wish you could hear the joy.
佛言:
Buddha said:
「彼苦行者,自不殺生,教人不殺,自不偷盜,教人不盜,自不邪婬,教人不婬,自不妄語,教人不妄語;
“The ascetic himself does not kill, he teaches others not to kill, he himself does not steal, he teaches others not to steal, he himself does not engage in sexual misconduct, he teaches others not to engage in sexual misconduct, he himself does not lie, he teaches others not to lie;
彼以慈心遍滿一方,餘方亦爾,慈心廣大,無二無量,無有結恨,遍滿世間,悲、喜、捨心,亦復如是。
He fills one place with loving-kindness, and so does the rest. His loving-kindness is vast, infinite, without any hatred, and fills the world. Compassion, joy, and equanimity are also like this.
彼苦行者,自識往昔無數劫事,一生、二生,至無數生,國土成敗,劫數終始,盡見盡知;
That ascetic knows the events of countless kalpas in the past, one, two, and countless lifetimes, the success or failure of his country, the end and beginning of the kalpas, and he knows them all;
又自見知,我曾生彼種姓,如是名字,如是飲食,如是壽命,如是所受苦樂,從彼生此,從此生彼,如是盡憶無數劫事。
I also see and know that I was born in that caste, with such a name, such a diet, such a life span, such suffering and joy, from that person to this, from this to that, and I can recall countless kalpas like this.
是為,梵志!彼苦行者牢固無壞。」
It’s for Brahma! That ascetic is firm and indestructible. "
梵志白佛言:
Fanzhi said to the Buddha:
「云何為第一?」
Why is Yun number one?
佛言:
Buddha said:
「梵志!諦聽!諦聽!吾當說之。」
Brahma! Listen carefully! Listen carefully! I will tell you.
梵志言:
Brahma said:
「唯然!世尊!願樂欲聞。」
Wei Ran! World Honored One! I wish you could hear the joy.
佛言:
Buddha said:
「彼苦行者,自不殺生,教人不殺,自不偷盜,教人不盜,自不邪婬,教人不婬,自不妄語,教人不欺;
“He who is an ascetic himself does not kill, teaches others not to kill, himself does not steal, teaches others not to steal, himself does not engage in sexual immorality, teaches others not to engage in sexual intercourse, teaches others not to lie, and teaches others not to deceive;
彼以慈心遍滿一方,餘方亦爾,慈心廣大,無二無量,無有結恨,遍滿世間,悲、喜、捨心,亦復如是。
He fills one place with loving-kindness, and so does the rest. His loving-kindness is vast, infinite, without any hatred, and fills the world. Compassion, joy, and equanimity are also like this.
彼苦行者,自識往昔無數劫事,一生、二生,至無數生,國土成敗,劫數終始,盡見盡知;
That ascetic knows the events of countless kalpas in the past, one, two, and countless lifetimes, the success or failure of his country, the end and beginning of the kalpas, and he knows them all;
又自知見,我曾生彼種姓,如是名字、飲食、壽命,如是所經苦樂,從彼生此,從此生彼,如是盡憶無數劫事;
I also know and see that I was born in that caste, with such a name, such a diet, such a life span, such joys and sorrows, from that, this, from this, that, and I can recall countless kalpas like this;
彼天眼淨觀眾生類,死此生彼,顏色好醜、善惡所趣,隨行所墮,盡見盡知。
That celestial eye is pure to see all living beings, death here and there, good and bad colors, good and evil desires, and all the fall and fall according to their actions.
又知眾生身行不善,口行不善,意行不善,誹謗賢聖,信邪倒見,身壞命終,墮三惡道。
We also know that sentient beings do bad things with their bodies, words, and minds. They slander saints and sages, believe in wrong ideas, and end up in the three evil paths.
或有眾生身行善,口、意亦善,不謗賢聖,見正信行,身壞命終,生天、人中。
Or there may be sentient beings who do good deeds, speak good words and think well, do not slander saints and saints, and practice righteous faith and conduct, but their bodies will be destroyed and they will be reborn in heaven or among humans.
行者天眼清淨,觀見眾生,乃至隨行所墮,無不見知,是為苦行第一勝也。」
The practitioner's heavenly eyes are pure and can see all living beings, even those who fall along the path, without fail to see and know them. This is the first victory of asceticism. "
佛告梵志:
Buddha told Brahma:
「於此法中復有勝者,我常以此法化諸聲聞,彼以此法得修梵行。」
There is a winner in this method. I always use this method to transform the voice-hearers, and they can cultivate the holy life through this method.
時,五百梵志弟子各大舉聲,自相謂言:
At that time, five hundred Brahma disciples raised their voices and said to each other:
「今觀世尊為最尊上,我師不及。」
Now I see the World-Honored One as the most revered one, and my teacher is not as good as him.
時,彼散陀那居士語梵志曰:
At that time, layman Bisandana spoke to the Brahma Chronicles and said:
「汝向自言:
"You said to yourself:
『瞿曇若來,吾等當稱以為瞎牛。』
"If Qu Tan comes, we shall be called blind cows." 』
世尊今來,汝何不稱?
Now that the World Honored One has come, why don't you greet him?
又汝向言:
And you said to me:
『當以一言窮彼瞿曇,能使默然,如龜藏六,謂可無患,以一箭射,使無逃處。』
"When you can silence Qu Tan with one word, he is like a turtle hiding six places, so that there is no danger; you can shoot it with an arrow so that there is no place to escape." 』
汝今何不以汝一言窮如來耶?」
Why don't you now think that your words have silenced the Tathagata? "
佛問梵志:
Buddha asked Brahma:
「汝憶先時有是言不?」
Did you remember that you said something earlier?
答曰:
Answer:
「實有!」
It's true!
佛告梵志:
Buddha told Brahma:
「汝豈不從先宿梵志聞諸佛、如來獨處山林,樂閑靜處,如我今日樂於閑居;
"Don't you hear from the Brahma Chronicles of the Predecessors that Buddhas and Tathagatas live alone in mountains and forests, enjoying themselves in quiet places, just as I enjoy living in leisure today?
不如汝法,樂於憒閙,說無益事,以終日耶?」
Isn't it better than your method, being happy to talk about useless things, and spending the whole day? "
梵志曰:
Fanzhi said:
「聞過去諸佛樂於閑靜,獨處山林,如今世尊;
"I have heard that in the past the Buddhas were happy to be quiet and live alone in the mountains and forests. Now, the World Honored One;
不如我法,樂於憒閙,說無益事,以終日耶!」
It's not as good as my method. I am happy to talk about useless things all day long! "
佛告梵志:
Buddha told Brahma:
「汝豈不念:
"Don't you think:
『瞿曇沙門能說菩提。
"The Samana Qutan can speak of Bodhi.
自能調伏,能調伏人;
If you can tame yourself, you can tame others;
自得止息,能止息人;
When you are able to calm yourself, you can calm others;
自度彼岸,能使人度;
To save yourself from the other side, you can help others to save you;
自得解脫,能解脫人;
Self-liberation can liberate others;
自得滅度,能滅度人?』
Can you achieve annihilation for yourself, and can you annihilate others? 』
」
時,彼梵志即從座起,頭面作禮,手捫佛足,自稱己名曰:
At that time, Brahma Zhi stood up from his seat, bowed his head and face, touched the Buddha's feet with his hands, and called himself:
「我是尼俱陀梵志!我是尼俱陀梵志!今者自歸,禮世尊足。」
I am Nikita Brahma! I am Nikita Brahma! Now I am returning home, paying homage to the Lord.
佛告梵志:
Buddha told Brahma:
「止!止!且住!使汝心解,便為禮敬。」
Stop! Stop! Stop! Let your mind be clear, and that will be a sign of respect.
時,彼梵志重禮佛足,在一面坐。
At that time, Brahma Zhi paid homage to the Buddha's feet and sat on one side.
佛告梵志:
Buddha told Brahma:
「汝將無謂佛為利養而說法耶?
"Are you going to say that the Buddha preaches the Dharma for the sake of benefit?
勿起是心!若有利養,盡以施汝。
Don’t be wrong! If it is beneficial, I will give it to you.
吾所說法,微妙第一,為滅不善,增益善法。」
The Dharma I teach is subtle first, in order to destroy the bad and enhance the good. "
又告梵志:
He also told Fanzhi:
「汝將無謂佛為名稱,為尊重故,為導首故,為眷屬故,為大眾故,而說法耶?
"You use the name "Buddha" to teach the Dharma out of respect, as a guide, for your followers, and for the sake of the public?
勿起此心!今汝眷屬盡屬於汝。
Don't have this intention! Now your family members all belong to you.
我所說法,為滅不善,增長善法。」
What I say is to eliminate bad deeds and increase good deeds. "
又告梵志:
He also told Fanzhi:
「汝將無謂佛以汝置不善聚、黑冥聚中耶?
"Have you placed the meaningless Buddha in the gathering of unwholesome things and the gathering of darkness?
勿生是心!諸不善聚及黑冥聚汝但捨去,吾自為汝說善淨法。」
Don’t give birth to bad intentions! Just let go of all the unwholesome and dark gatherings, and I will teach you the good and pure Dharma. "
又告梵志:
He also told Fanzhi:
「汝將無謂佛黜汝於善法聚、清白聚耶?
"You will depose the meaningless Buddha to the Dharma Gathering of Goodness and the Pure Purity Gathering?
勿起是心!汝但於善法聚、清白聚中精勤修行,吾自為汝說善淨法,滅不善行,增益善法。」
Don’t be wrong! As long as you practice diligently in the wholesome Dharma collection and the pure Dharma collection, I will explain to you the good and pure Dharma, eliminate the unwholesome deeds, and enhance the good Dharma. "
爾時,五百梵志弟子皆端心正意,聽佛所說。
At that time, the five hundred Brahma disciples all listened to the Buddha's words with their minds upright.
時,魔波旬作此念言:
At that time, Mobo Xun said this:
「此五百梵志弟子端心正意,從佛聽法,我今寧可往壞其意。」
These five hundred Brahma disciples have upright minds and listen to the Dharma from the Buddha. I would rather change their intentions now.
爾時,惡魔即以己力壞亂其意。
At that time, the devil uses his own power to disrupt his will.
爾時,世尊告散陀那曰:
At that time, the World-Honored One told Sandhana:
「此五百梵志子端心正意,從我聽法,天魔波旬壞亂其意,今吾欲還,汝可俱去。」
These five hundred Brahma disciples have upright minds and listen to the Dharma from me. However, the demon wave has disrupted their intentions. Now that I want to return them, you can all go.
爾時,世尊以右手接散陀那居士置掌中,乘虛而歸。
At that time, the World-Honored One took Sandana layman into his palm with his right hand, took advantage of it, and returned home.
時,散陀那居士、尼俱陀梵志及五百梵志子聞佛所說,歡喜奉行。
At that time, the layman Sandana, Nikita Brahma and five hundred Brahma disciples heard what the Buddha said and followed it with joy.

9 - DA 9 The Gathered Saṅgha

(九)佛說長阿含第二分眾集經第五
(9) The fifth chapter of the second chapter of the Buddha’s Discourse on Agama
如是我聞:
This is what I heard:
一時,佛於末羅遊行,與千二百五十比丘俱,漸至波婆城闍頭菴婆園。
At one time, the Buddha was parading in Moluo, together with 1,250 bhikkhus, and gradually arrived at the Chatou Anpo Park in Po Po City.
爾時,世尊以十五日月滿時,於露地坐,諸比丘僧前後圍繞。
At that time, the World-Honored One sat on the open ground on the fifteenth day of the month when the moon was full, surrounded by monks and monks.
世尊於夜多說法已,告舍利弗言:
The World-Honored One had finished preaching the Dharma in many nights and told Sariputra:
「今者四方諸比丘集,皆共精勤,捐除睡眠,吾患背痛,欲暫止息,汝今可為諸比丘說法。」
Now all the bhikkhus from the four directions have gathered together and are working diligently to give up sleep. I am suffering from back pain and want it to be relieved temporarily. You can now preach to all the bhikkhus.
對曰:
To say:
「唯然!當如聖教。」
Wei Ran! It should be like the holy religion.
爾時,世尊即四牒僧伽梨,偃右脇如師子,累足而臥。
At that time, the World-Honored One, with his hands bent on his right side like a master's son, lay down exhausted.
時,舍利弗告諸比丘:
At that time, Sariputra told the monks:
「今此波婆城有尼乾子命終未久,其後弟子分為二部,常共諍訟相求長短,迭相罵詈,各相是非:
"In the city of Bobo, there was a nigganzi who died not long ago. After that, his disciples were divided into two groups. They often argued and litigated against each other, scolded each other one after another, and each was right and wrong:
『我知此法,汝不知此;
“I know this method, you don’t know this;
汝在邪見,我在正法。
You are having wrong views, I am practicing righteousness.
言語錯亂,無有前後。』
The words are confused and have no context. 』
自稱己言,以為真正。
Claim your own words and think they are true.
『我所言勝,汝所言負,我今能為談論之主,汝有所問,可來問我。』
"What I say wins and what you say fails, I can now be the one to talk about it. If you have any questions, you can come and ask me." 』
「諸比丘!時,國人民奉尼乾者,厭患此輩鬪訟之聲,皆由其法不真正故;
"Bhikkhus, at that time, the people of the country who worshiped nuns were tired of the complaints and lawsuits of this generation, because their Dharma was not true.
法不真正無由出要,譬如朽塔不可復圬,此非三耶三佛所說。
There is no reason why the Dharma is not true, just like a decaying pagoda that cannot be restored. This is not what Sanye and the Three Buddhas said.
諸比丘!唯我釋迦無上尊法,最為真正可得出要,譬如新塔易可嚴飾,此是三耶三佛之所說也。
Monks! Only my supreme Dharma, Sakyamuni, can be most truly understood. For example, a new pagoda can be easily decorated. This is what the three Buddhas of Sanye said.
諸比丘!我等今者,宜集法、律,以防諍訟,使梵行久立,多所饒益,天、人獲安。
Monks! We, the current ones, should gather the Dharma and the laws to prevent disputes and lawsuits, so that the holy life can be established for a long time, benefit a lot, and bring peace to heaven and man.
諸比丘!如來說一正法,一切眾生皆仰食存。
Monks! The Tathagata teaches a righteous Dharma, and all sentient beings rely on food to survive.
如來所說復有一法,一切眾生皆由行往,是為一法如來所說,當共集之,以防諍訟,使梵行久立,多所饒益,天、人獲安。
The Tathagata has said that there is one Dharma, and all sentient beings can follow it. This is the one Dharma that the Tathagata has said. They should be gathered together to prevent disputes and lawsuits, so that the holy life can be established for a long time, and many benefits can be achieved, and gods and people can be at peace.
「諸比丘!如來說二正法:
"Bhikkhus! The Tathagata speaks of the two correct teachings:
一名,二色。
One color, two colors.
復有二法:
There are two ways:
一癡,二愛。
One obsession, two loves.
復有二法:
There are two ways:
有見、無見。
Seeing and not seeing.
復有二法:
There are two ways:
一無慚,二無愧。
Nothing to be ashamed of, nothing to be ashamed of.
復有二法:
There are two ways:
一有慚,二有愧。
One is ashamed, the other is guilty.
復有二法:
There are two ways:
一盡智,二無生智。
One is wisdom, the other is wisdom.
復有二法,二因二緣生於欲愛:
There are two more dharmas, two causes and two conditions arising from desire:
一者淨妙色,二者不思惟。
One is pure and wonderful color, the other is not thinking.
復有二法,二因二緣生於瞋恚:
There are two more dharmas, two causes and two conditions arising from anger:
一者怨憎,二者不思惟。
One is resentment, the other is not thinking.
復有二法,二因二緣生於邪見:
There are two more dharmas, two causes and two conditions arising from wrong views:
一者從他聞,二者邪思惟。
One is hearing it from others, the other is thinking wrongly.
復有二法,二因二緣生於正見:
There are two more dharmas, two causes and two conditions arising from right view:
一者從他聞,二者正思惟。
One is hearing it from him, the other is thinking about it.
復有二法,二因二緣:
There are two methods, two causes and two conditions:
一者學解脫,二者無學解脫。
One learns liberation, the other does not learn liberation.
復有二法,二因二緣:
There are two methods, two causes and two conditions:
一者有為界,二者無為界。
One has a conditioned boundary, the other has an unconditioned boundary.
諸比丘!是為如來所說,當共撰集以防諍訟,使梵行久立,多所饒益,天、人獲安。
Monks! This is what the Tathagata said, we should compile a collection together to prevent lawsuits, so that the holy life can be established for a long time, benefit a lot, and heaven and humans can be safe.
「諸比丘!如來說三正法,謂三不善根:
"Bhikkhus, the Tathagata has spoken of the three correct dharma and the three unwholesome roots:
一者貪欲,二者瞋恚,三者愚癡。
The first is greed, the second is anger, and the third is ignorance.
復有三法,謂三善根:
There are three more methods, which are called the three roots of goodness:
一者不貪,二者不恚,三者不癡。
One is not greedy, the other is not jealous, and the third is not crazy.
復有三法,謂三不善行:
There are three more dharmas, namely three unwholesome deeds:
一者不善身行,二者不善口行,三者不善意行。
One is not good in physical conduct, the second is not good in verbal conduct, and the third is not good in conduct.
復有三法,謂三不善行:
There are three more dharmas, namely three unwholesome deeds:
身不善行、口不善行、意不善行。
The body is not good in deeds, the speech is not good deeds, and the mind is not good deeds.
復有三法,謂三惡行:
There are three more dharma, which are called three evil deeds:
身惡行、口惡行、意惡行。
Evil deeds of the body, evil words, and evil thoughts.
復有三法,謂三善行:
There are three more methods, which are called three good deeds:
身善行、口善行、意善行。
Do good things with your body, good words with your mouth, and good thoughts with your mind.
復有三法,謂三不善想:
There are three more dharmas, namely three unwholesome thoughts:
欲想、瞋想、害想。
Thoughts of desire, anger, and harm.
復有三法,謂三善想:
There are three more methods, called three good thoughts:
無欲想、無瞋想、無害想。
No thoughts of desire, no thoughts of anger, no thoughts of harmlessness.
復有三法,謂三不善思:
There are three more methods, which are called three unkind thoughts:
欲思、恚思、害思。
Desire, jealousy, and harm.
復有三法,謂三善思:
There are three more methods, which are called three good thoughts:
無欲思、無恚思、無害思。
No thoughts of desire, no thoughts of anger, no thoughts of harmlessness.
「復有三法,謂三福業:
"There are three more dharma, which are called three blessings:
施業、平等業、思惟業。
Giving karma, equality karma, thinking karma.
復有三法,謂三受:
There are three more methods, which are called three feelings:
樂受、苦受、不苦不樂受。
Pleasant feeling, painful feeling, neither painful nor pleasant feeling.
復有三法,謂三愛:
There are three more methods, which are called three loves:
欲愛、有愛、無有愛。
Desire, love, and non-love.
復有三法,謂三有漏:
There are three more methods, which are said to have omissions:
欲漏、有漏、無明漏。
Desire for leakage, existence of leakage, and ignorance of leakage.
復有三法,謂三火:
There are three more methods, which are called three fires:
欲火、恚火、愚癡火。
Fire of desire, fire of hatred, fire of ignorance.
復有三法,謂三求:
There are three methods again, which are called three pursuits:
欲求、有求、梵行求。
Desire, desire, and pursuit of the holy life.
復有三法,謂三增盛:
There are three more methods, which are called three enhancements:
我增盛、世增盛、法增盛。
I increase in prosperity, the world increases in prosperity, and the Dharma increases in prosperity.
復有三法,謂三界:
There are three more dharmas, which are called the three realms:
欲界、恚界、害界。
The realm of desire, the realm of hatred, and the realm of harm.
復有三法,謂三界:
There are three more dharmas, which are called the three realms:
出離界、無恚界、無害界。
The realm of renunciation, the realm of no-hate, the realm of harmlessness.
復有三法,謂三界:
There are three more dharmas, which are called the three realms:
色界、無色界、盡界。
The form realm, the formless realm, and the ultimate realm.
復有三法,謂三聚:
There are three more methods, which are called three gatherings:
戒聚、定聚、慧聚。
Precepts gathering, concentration gathering, wisdom gathering.
復有三法,謂三戒:
There are three more dharma, which are called the three precepts:
增盛戒、增盛意、增盛慧。
Increase precepts, increase intention, and increase wisdom.
「復有三法,謂三三昧:
"There are three more dharmas, which are called samādhi:
空三昧、無願三昧、無相三昧。
The samadhi of emptiness, the samadhi of wishlessness, and the samadhi of formlessness.
復有三法,謂三相:
There are three more methods, which are called three phases:
止息相、精勤相、捨相。
The sign of cessation, the sign of diligence, and the sign of equanimity.
復有三法,謂三明:
There are three more methods, which are called Sanming:
自識宿命智明、天眼智明、漏盡智明。
Self-awareness of fate, wisdom of the heavenly eye, and wisdom of all taints.
復有三法,謂三變化:
There are three methods again, which are called three changes:
一者神足變化,二者知他心隨意說法,三者教誡。
The first one is divine enough to change, the second one is knowing other people’s minds and speaking freely, and the third one is giving instructions.
復有三法,謂三欲生本:
There are three more methods, which are called the origin of three desires:
一者由現欲生人天,二者由化欲生化自在天,三者由他化欲生他化自在天。
One is the desire to transform into the human world, the other is the desire to transform into the natural world, and the third is the desire to transform into the natural world to transform into others.
復有三法,謂三樂生:
There are three more methods, which are called three kinds of happiness:
一者眾生自然成辦,生歡樂心,如梵光音天初始生時。
First, all sentient beings naturally come into being and have a happy mind, just like when the Brahma Light Sound Heaven first emerged.
二者有眾生以念為樂,自唱善哉,如光音天。
In both cases, there are sentient beings who take pleasure in thoughts and sing to themselves, which is good, just like the heaven of light and sound.
三者得止息樂,如遍淨天。
The third one will find the joy of cessation, which is like the pure heaven.
「復有三法,謂三苦:
"There are three more dharmas, which are called three kinds of suffering:
行苦、苦苦、變易苦。
Action is suffering, change is suffering, and change is suffering.
復有三法,謂三根:
There are three methods again, which are called three roots:
未知欲知根、知根、知已根。
The root of unknown desire to know, the root of knowing, and the root of knowing oneself.
復有三法,謂三堂:
There are three more methods, which are called three halls:
賢聖堂、天堂、梵堂。
Xianshengtang, heaven, Brahma hall.
復有三法,謂三發:
There are three methods again, which are called three hairs:
見發、聞發、疑發。
See it, smell it, suspect it.
復有三法,謂三論:
There are three methods again, which are called three theories:
過去有如此事,有如是論;
In the past, there were such things and such discussions;
未來有如此事,有如是論;
There will be such things in the future, and there will be such discussions;
現在有如此事,有如是論。
Now there are such things and such discussions.
復有三法,謂三聚:
There are three more methods, which are called three gatherings:
正定聚、邪定聚、不定聚。
Positive concentration gathering, wrong concentration gathering, and irregular concentration gathering.
復有三法,謂三憂:
There are three more methods, which are called three worries:
身憂、口憂、意憂。
Worry about body, mouth, and mind.
復有三法,謂三長老:
There are three more methods, called the three elders:
年耆長老、法長老、作長老。
Nianqi elders, Dharma elders, and Zuo elders.
復有三法,謂三眼:
There are three more methods, called the three eyes:
肉眼、天眼、慧眼。
The physical eye, the celestial eye, and the wise eye.
諸比丘!是為如來所說正法,當共撰集,以防諍訟,使梵行久立,多所饒益,天、人獲安。
Monks! This is the true Dharma taught by the Tathagata. We should compile it together to prevent disputes and lawsuits, so that the holy life can be established for a long time, bring many benefits, and bring peace to heaven and humans.
「諸比丘!如來說四正法,謂口四惡行:
"Bhikkhus, the Tathagata speaks of the four righteous dharma and the four evil deeds of speech:
一者妄語,二者兩舌,三者惡口,四者綺語。
The first is lying, the second is double-talk, the third is harsh words, and the fourth is idle talk.
復有四法,謂口四善行:
There are four more dharma, namely the four good deeds of speech:
一者實語,二者軟語,三者不綺語,四者不兩舌。
The first is true speech, the second is soft speech, the third is non-frivolous speech, and the fourth is non-tongued.
「復有四法,謂四不聖語:
"There are four more dharma, which are called four unholy words:
不見言見,不聞言聞,不覺言覺,不知言知。
See without words, hear without words, hear without words, know without words, know without words.
復有四法,謂四聖語:
There are four more dharma, which are called the four holy words:
見則言見,聞則言聞,覺則言覺,知則言知。
Seeing means seeing, hearing means hearing, feeling means knowing, and knowing means knowing.
復有四法,謂四種食:
There are four more methods, which are called four kinds of food:
摶食、觸食、念食、識食。
Push food, touch food, think about food, recognize food.
復有四法,謂四受:
There are four more dharmas, which are called four feelings:
有現作苦行後受苦報;
There is the reward of suffering after performing ascetic practices;
有現作苦行後受樂報;
There are people who experience joyful rewards after performing ascetic practices;
有現作樂行後受苦報;
There is the reward of suffering after doing happy things now;
有現作樂行後受樂報。
If you perform happy deeds now, you will receive happy rewards.
復有四法,謂四受:
There are four more dharmas, which are called four feelings:
欲受、我受、戒受、見受。
Desire to feel, self to feel, precepts to feel, and seeing to feel.
復有四法,謂四縛:
There are four more dharmas, which are called the four fetters:
貪欲身縛、瞋恚身縛、戒盜身縛、我見身縛。
The body is bound by greed, the body by hatred, the body by abstinence and theft, and the body by self-consciousness.
「復有四法,謂四刺:
"There are four more methods, which are called four thorns:
欲刺、恚刺、見刺、慢刺。
Stab with desire, sting with hatred, sting with sight, sting with slowness.
復有四法,謂四生:
There are four more dharmas, which are called four lives:
卵生、胎生、濕生、化生。
Oviparous, viviparous, wet-born, transformed.
復有四法,謂四念處;
There are four more dharmas, which are called the four bases of mindfulness;
於是,比丘內身身觀,精勤不懈,憶念不忘,捨世貪憂;
Therefore, the bhikkhu contemplates the inner body, works diligently, never forgets, and gives up the worldly greed and worries;
外身身觀,精勤不懈,憶念不忘,捨世貪憂;
Contemplate the external body, be diligent, never forget, and give up the greed and worries of the world;
內外身身觀,精勤不懈,憶念不忘,捨世貪憂。
Contemplate the inner and outer body, be diligent and unremitting, never forget, and give up the worldly greed and worries.
受、意、法觀,亦復如是。
Feelings, thoughts, and concepts of Dharma are also like this.
復有四法,謂四意斷;
There are four more methods, which are called four thoughts;
於是,比丘未起惡法,方便使不起;
Therefore, the bhikkhu has not brought up the evil method and cannot use the expedient method;
已起惡法,方便使滅;
Evil laws have arisen and are conveniently destroyed;
未起善法,方便使起;
Before good deeds have arisen, expedient means have arisen;
已起善法,方便思惟,使其增廣。
The good dharma has arisen, and it is convenient to think about it so that it can be expanded.
「復有四法,謂四神足;
"There are four more dharmas, which are called the four divine feet;
於是,比丘思惟欲定滅行成就;
Then the bhikkhu contemplates the cessation of desire and the attainment of action;
精進定、意定、思惟定,亦復如是。
The same is true for concentration of effort, concentration of mind, and concentration of contemplation.
復有四法,謂四禪;
There are four more methods, which are called the four Zen;
於是,比丘除欲、惡不善法,有覺、有觀,離生喜、樂,入於初禪。
Then, the bhikkhu eliminates desires, evil and unwholesome dharmas, has awareness and insight, is freed from joy and happiness, and enters the first jhāna.
滅有覺、觀,內信、一心,無覺、無觀,定生喜、樂,入第二禪。
There is cessation of awareness and contemplation, inner faith, and single-mindedness. Without awareness and contemplation, joy and happiness arise from concentration and enter the second jhana.
離喜修捨、念、進,自知身樂,諸聖所求,憶念、捨、樂,入第三禪。
Leave joy and cultivate equanimity, mindfulness, and progress, knowing that the body is happy and what all saints seek. Remember mindfulness, equanimity, and happiness, and enter the third jhana.
離苦、樂行,先滅憂、喜、不苦不樂、捨、念、清淨,入第四禪。
To avoid suffering and practice happiness, first eliminate worry, joy, neither pain nor happiness, equanimity, mindfulness, and purity, and then enter the fourth jhana.
復有四法,謂四梵堂:
There are four more dharma, which are called the Four Brahma Halls:
一慈、二悲、三喜、四捨。
One is kindness, two is compassion, three is joy, and four is equanimity.
復有四法,謂四無色定;
There are four more dharmas, which are called the four formless concentration;
於是,比丘越一切色想,先盡瞋恚想,不念異想,思惟無量空處,捨空處已入識處,捨識處已入不用處,捨不用處已入有想無想處。
Therefore, the bhikkhu transcends all thoughts of color, first eliminates the thoughts of anger, does not think of strange thoughts, and thinks about the infinite space.
「復有四法,謂四法足:
"There are four more dharmas, which are said to be the basis of the four dharmas:
不貪法足、不瞋法足、正念法足、正定法足。
The Dharma is not greedy, the Dharma is not angry, the Dharma is full of mindfulness, and the Dharma is correct.
復有四法,謂四賢聖族;
There are four more dharma, which are called the Four Sages and Saints;
於是,比丘衣服知足,得好不喜,遇惡不憂,不染不著,知所禁忌,知出要路,於此法中精勤不懈,成辦其事,無闕無減,亦能教人成辦此事,是為第一知足住賢聖族。
Therefore, a bhikkhu is content with his clothes, does not rejoice when he gets good, is not worried when encountering evil, is not stained, knows the taboos, knows the key points, works diligently and unremittingly in this Dharma, does his job successfully, and can teach others to achieve success. Doing this is for the sake of the first contented and virtuous saint clan.
從本至今,未常惱亂;
From the beginning to the present, I have never been troubled;
諸天、魔、梵、沙門、婆羅門、天及世間人,無能毀罵;
The deities, demons, Brahmans, ascetics, brahmins, gods and humans in the world are unable to criticize or criticize;
飯食、牀臥具、病瘦醫藥,皆悉知足,亦復如是。
Meals, beds, bedding, medicine for the sick and thin are all provided with contentment, and this is also the case.
復有四法,謂四攝法:
There are four more methods, which are called the four photographic methods:
惠施、愛語、利人、等利。
Benevolence, loving words, benefiting others, and other benefits.
復有四法,謂四須陀洹支:
There are four more dharmas, which are called the four sotapanna branches:
比丘於佛得無壞信,於法、於僧、於戒得無壞信。
A bhikkhu has unimpeachable faith in the Buddha, in the Dharma, in the Sangha, and in the precepts.
復有四法,謂四受證:
There are four more methods, which are called four realizations:
見色受證、身受滅證、念宿命證、知漏盡證。
The evidence of seeing form and experiencing it, the evidence of annihilation of body experience, the evidence of thinking about fate, and the evidence of knowing the cessation of outflows.
復有四法,謂四道:
There are four more dharmas, which are called the four ways:
苦遲得、苦速得、樂遲得、樂速得。
Suffering is obtained late, suffering is obtained quickly, happiness is obtained late, and joy is obtained quickly.
「復有四法,謂四聖諦:
"There are four more dharmas, called the Four Noble Truths:
苦聖諦、苦集聖諦、苦滅聖諦、苦出要聖諦。
The Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Elimination of Suffering.
復有四法,謂四沙門果:
There are four more dharmas, which are called the four fruits of asceticism:
須陀洹果、斯陀含果、阿那含果、阿羅漢果。
The fruit of Sotapanna, the fruit of Sotagami, the fruit of Anagami, and the fruit of Arahat.
復有四法,謂四處:
There are four more methods, which are called the four places:
實處、施處、智處、止息處。
The place of practice, the place of giving, the place of wisdom, and the place of cessation.
復有四法,謂四智:
There are four more methods, which are called four wisdoms:
法智、未知智、等智、知他人心智。
Dharma wisdom, unknown wisdom, equal wisdom, knowing other people’s minds.
復有四法,謂四辯才:
There are four methods again, which are called the four eloquence skills:
法辯、義辯、詞辯、應辯。
Legal defense, righteous defense, word defense, response defense.
復有四法,謂四識住處:
There are four more dharmas, which are called the abodes of the four consciousnesses:
色識住、緣色、住色,與愛俱增長,受、想、行識中亦如是住。
The abiding of form consciousness, the abiding form, the abiding form, and the growth of love, and the same abide in feelings, thoughts, and formation consciousness.
復有四法,謂四扼:
There are four more methods, which are called four knots:
欲扼、有扼、見扼、無明扼。
Desire is clear, there is no clear meaning, view is clear, and there is no clear meaning.
復有四法,謂四無扼:
There are four more dharmas, which are called the four without restraint:
無欲扼、無有扼、無見扼、無無明扼。
No desire to restrain, no restraint, no view to restrain, no lack of clarity.
「復有四法,謂四淨:
"There are four more dharmas, which are called the four purifications:
戒淨、心淨、見淨、度疑淨。
The precepts are pure, the mind is pure, the views are pure, and the resolution of doubts is pure.
復有四法,謂四知:
There are four more methods, which are called four kinds of knowledge:
可受知受、可行知行、可樂知樂、可捨知捨。
You can know how to receive, you can know how to do, you can know how to enjoy, and you can know how to give up.
復有四法,謂四威儀:
There are four more methods, which are called the four majesties:
可行知行、可住知住、可坐知坐、可臥知臥。
You know how to walk, you know how to live, you know how to sit when you can sit, and you know how to lie down when you can lie down.
復有四法,謂四思惟:
There are four more methods, which are called four thoughts:
少思惟、廣思惟、無量思惟、無所有思惟。
Think little, think widely, think immeasurably, think nothing.
復有四法,謂四記論:
There are four more methods, which are called the Four Records:
決定記論,分別記論、詰問記論、止住記論。
Deciding to record the discussion, distinguishing the discussion, interrogating the discussion, and stopping to record the discussion.
復有四法,謂佛四不護法;
There are four more Dharmas, which are called the Buddha’s four unprotected Dharmas;
如來身行清淨,無有闕漏,可自防護;
The Tathagata's body is pure and has no leaks, so he can protect himself;
口行清淨、意行清淨、命行清淨,亦復如是。
The conduct of the mouth is pure, the conduct of the mind is pure, the conduct of the life is pure, it is also like this.
是為如來所說正法,當共撰集,以防諍訟,使梵行久立,多所饒益,天、人獲安。
This is the true Dharma taught by the Tathagata. We should compile it together to prevent disputes and lawsuits, so that the holy life can be established for a long time, bring many benefits, and bring peace to heaven and humans.
「又,諸比丘!如來說五正法,謂五入:
"Again, bhikkhus! The Tathagata spoke of the five true dharma, which are called the five entrances:
眼色、耳聲、鼻香、舌味、身觸。
Eye color, ear sound, nose aroma, tongue taste, body touch.
復有五法,謂五受陰:
There are five more dharmas, which are called five kinds of Yin:
色受陰,受、想、行、識受陰。
Form is affected by Yin, and feelings, thoughts, actions, and consciousness are affected by Yin.
復有五法,謂五蓋:
There are five more dharmas, which are called the five hindrances:
貪欲蓋、瞋恚蓋、睡眠蓋、掉戲蓋、疑蓋。
The covering of greed, the covering of anger, the covering of sleep, the covering of drama, and the covering of doubt.
復有五法,謂五下結:
There are five more methods, which are called five lower knots:
身見結、戒盜結、疑結、貪欲結、瞋恚結。
The knot of body and view, the knot of abstinence and stealing, the knot of doubt, the knot of greed, and the knot of hatred.
復有五法,謂五上結:
There are five more methods, which are called five superior knots:
色愛、無色愛、無明、慢、掉。
Colorful love, colorless love, ignorance, conceit, and loss.
復有五法,謂五根:
There are five more dharmas, which are called five roots:
信根、精進根、念根、定根、慧根。
The root of faith, the root of energy, the root of mindfulness, the root of concentration, and the root of wisdom.
復有五法,謂五力:
There are five methods again, which are called five powers:
信力、精進力、念力、定力、慧力。
Faith, energy, mindfulness, concentration, and wisdom.
「復有五法,謂滅盡枝:
"There are five more methods, which are called the destruction of dead branches:
一者比丘信佛、如來、至真、等正覺,十號具足。
First, a bhikkhu believes in the Buddha, the Tathagata, the Supreme Realm, and other enlightened beings, and possesses the tenth number.
二者比丘無病,身常安隱。
The two bhikkhus have no disease and are always in peace.
三者質直無有諛諂,能如是者,如來則示涅槃徑路。
The three of them are upright and free of flattery. If they can do this, the Tathagata will show the path to Nirvana.
四者自專其心,使不錯亂,昔所諷誦,憶持不忘。
The fourth is to concentrate one's mind on it, so that it will not be confused, and it will never be forgotten when it was satirized in the past.
五者善於觀察法之起滅,以賢聖行,盡於苦本。
The fifth is to be good at observing the rise and fall of the Dharma, and to practice virtuous and sage conduct to eliminate the source of suffering.
復有五法,謂五發:
There are five methods again, which are called five hairs:
非時發、虛發、非義發、虛言發、無慈發。
Out-of-time, false, unjust, false, and unkind.
復有五法,謂五善發:
There are five more methods, which are called five good deeds:
時發、實發、義發、和言發、慈心發。
Be timely, be true, be righteous, speak harmoniously, and be compassionate.
復有五法,謂五憎嫉:
There are five more dharmas, namely the five hatreds and jealousies:
住處憎嫉、檀越憎嫉、利養憎嫉、色憎嫉、法憎嫉。
Jealousy for residence, jealousy for Tan Yue, jealousy for profit, jealousy for sex, and jealousy for Dharma.
「復有五法,謂五趣解脫:
"There are five more dharmas, which are called liberation of the five realms:
一者身不淨想,二者食不淨想,三者一切行無常想,四者一切世間不可樂想,五者死想。
The first is the thought that the body is impure, the second is the thought that food is impure, the third is the thought that all actions are impermanent, the fourth is the thought that everything in the world is not pleasant, and the fifth is the thought of death.
復有五法,謂五出要界:
There are five more methods, which are called five important realms:
一者比丘於欲不樂、不動,亦不親近,但念出要,樂於遠離,親近不怠,其心調柔,出要離欲,彼所因欲起諸漏纏,亦盡捨滅而得解脫,是為欲出要。
First, a bhikkhu is not happy with desires, does not move, and does not get close to them, but he thinks of the essentials, is willing to stay away, and is not lazy to get close. To gain liberation is to get out of desire.
瞋恚出要、嫉妬出要、色出要、身見出要,亦復如是。
The same goes for anger and jealousy, lust and self-consciousness.
「復有五法,謂五喜解脫入。
"There are five more dharmas, which are called the five joys of liberation.
若比丘精勤不懈,樂閑靜處,專念一心,未解得解,未盡得盡,未安得安。
If a bhikkhu is diligent and unremitting, enjoys a quiet place, and is single-minded, he will not be able to understand the problem, will not fully understand it, and will not be at peace.
何謂五?
What is five?
於是,比丘聞如來說法,或聞梵行者說,或聞師長說法,思惟觀察,分別法義,心得歡喜,得歡喜已,得法愛,得法愛已,身心安隱,身心安隱已,則得禪定,得禪定已,得實知見,是為初解脫入。
Then, when a bhikkhu hears the Tathagata's teachings, or hears the teachings of the Brahmacharya, or hears his teachers' teachings, he ponders and observes, and distinguishes the meaning of the Dharma. His heart is happy, he has gained joy, he has gained the love of the Dharma, he has gained the love of the Dharma, and his body and mind are at peace. Meditation, once you have attained it, and gained true knowledge, it is the first stage of liberation.
於是,比丘聞法喜已,受持諷誦,亦復歡喜,為他人說,亦復歡喜,思惟分別,亦復歡喜,於法得定,亦復如是。
Then, when a bhikkhu listens to the Dharma and is happy, he accepts, upholds and recites it, he is also happy again, he explains it to others, he is also happy again, he thinks about the difference, he is also happy again, he attains concentration in the Dharma, and it is the same again.
復有五法,謂五人:
There are five methods again, which are called five people:
中般涅槃、生般涅槃、無行般涅槃、有行般涅槃、上流阿迦尼吒。
The intermediate parinirvana, the arising parinirvana, the non-conducting parinirvana, the having-conducting parinirvana, and the superior Acharnita.
諸比丘!是為如來所說正法,當共撰集,以防諍訟,使梵行久立,多所饒益,天、人獲安。
Monks! This is the true Dharma taught by the Tathagata. We should compile it together to prevent disputes and lawsuits, so that the holy life can be established for a long time, bring many benefits, and bring peace to heaven and humans.
「又,諸比丘!如來說六正法,謂內六入:
"Again, bhikkhus! The Tathagata spoke of the six true dharma, which are the six internal entrances:
眼入、耳入、鼻入、舌入、身入、意入。
Eyes enter, ears enter, nose enters, tongue enters, body enters, and mind enters.
復有六法,謂外六入:
There are six more methods, which are called the six external entrances:
色入、聲入、香入、味入、觸入、法入。
The form enters, the sound enters, the fragrance enters, the taste enters, the touch enters, and the law enters.
復有六法,謂六識身:
There are six more dharmas, called the six-consciousness body:
眼識身,耳、鼻、舌、身、意識身。
The eyes recognize the body, the ears, the nose, the tongue, the body, and the consciousness body.
復有六法,謂六觸身:
There are six more dharmas, called the six-touch body:
眼觸身,耳、鼻、舌、身、意觸身。
The eyes touch the body, the ears, nose, tongue, body, and mind touch the body.
復有六法,謂六受身:
There are six more dharmas, called the six receiving bodies:
眼受身,耳、鼻、舌、身、意受身。
The eyes receive the body, the ears, nose, tongue, body, and mind receive the body.
復有六法,謂六想身:
There are six more dharmas, called the six thoughts of the body:
色想、聲想、香想、味想、觸想、法想。
Thoughts of color, sound, smell, taste, touch, and thoughts.
復有六法,謂六思身:
There are six more dharmas, which are called the six thoughts of the body:
色思、聲思、香思、味思、觸思、法思。
Thinking of color, sound, fragrance, taste, touch, and Dharma.
復有六法,謂六愛身:
There are six more dharmas, called the Six Loves of the Body:
色愛身,聲、香、味、觸、法愛身。
Form loves the body; sound, smell, taste, touch, and dharmas love the body.
復有六法,謂六諍本:
There are six more methods, which are called the Liuzhengben:
若比丘好瞋不捨,不敬如來,亦不敬法,亦不敬眾,於戒穿漏,染汙不淨;
If a bhikkhu is very angry and has no respect for the Tathagata, the Dharma, or the people, he will be defiled and impure because of the breach of precepts;
好於眾中多生諍訟,人所憎惡,嬈亂淨眾,天、人不安。
It is better than having many quarrels and lawsuits among the people, which are hated by people, causing chaos and chaos to the people, and making heaven and people uneasy.
諸比丘!汝等當自內觀,設有瞋恨,如彼嬈亂者,當集和合眾,廣設方便,拔此諍本;
Monks! You should look within and see if there is any anger or resentment like that of those who are causing trouble. You should gather together and make common use of means to eradicate the source of such hostility;
汝等又當專念自觀,若結恨已滅,當更方便,遮止其心,勿復使起。
You should also concentrate on self-contemplation. If the hatred has been eliminated, you should use more methods to cover the mind and not let it arise again.
諸比丘!佷戾不諦、慳恡嫉妬、巧偽虛妄、自因己見、謬受不捨、迷於邪見、與邊見俱,亦復如是。
Monks! The same goes for being ruthless and ignorant, being jealous and cunning, being cunning and deceitful, accepting wrong opinions because of one's own views, being obsessed with wrong views, and following other views.
復有六法,謂六界:
There are six more dharmas, which are called the six realms:
地界、火界、水界、風界、空界、識界。
The realm of earth, the realm of fire, the realm of water, the realm of wind, the realm of space, and the realm of consciousness.
復有六法,謂六察行:
There are six more methods, which are called the six inspection practices:
眼察色,耳聲、鼻香、舌味、身觸、意察法。
The eyes detect color, the ears sound, the nose smells, the tongue tastes, the body touches, and the mind detects phenomena.
「復有六法,謂六出要界。
"There are six more dharmas, which are called six important realms.
若比丘作是言:
If a bhikkhu says this:
『我修慈心,更生瞋恚。』
"I cultivate loving-kindness and regenerate hatred." 』
餘比丘語言:
Bhikkhu Yu’s language:
『汝勿作此言,勿謗如來,如來不作是說:
"Don't say this, don't slander the Tathagata. The Tathagata doesn't say this:
欲使修慈解脫,更生瞋恚想,無有是處。
In order to be liberated by practicing loving-kindness, there is no point in regenerating thoughts of anger and anger.
佛言:
Buddha said:
除瞋恚已,然後得慈。』
Get rid of anger, and then gain compassion. 』
若比丘言:
If a bhikkhu says:
『我行悲解脫,生憎嫉心;
"I practice compassion and liberation, and develop hatred and jealousy;
行喜解脫,生憂惱心;
Happiness and liberation lead to worry and worry;
行捨解脫,生憎愛心;
Liberation from equanimity creates hatred and love;
行無我行,生狐疑心;
Doing things without self leads to suspicion;
行無想行,生眾亂想。』
If you act without thinking, all living beings will have random thoughts. 』
亦復如是。
The same is true again.
復有六法,謂六無上:
There are six more dharmas, which are called six supremes:
見無上、聞無上、利養無上、戒無上、恭敬無上、憶念無上。
Seeing is supreme, hearing is supreme, profit is supreme, discipline is supreme, respect is supreme, and remembering is supreme.
復有六法,謂六思念:
There are six more dharmas, which are called six thoughts:
佛念、法念、僧念、戒念、施念、天念。
Mindfulness of Buddha, Mindfulness of Dharma, Mindfulness of Sangha, Mindfulness of Precepts, Mindfulness of Giving, and Mindfulness of Heaven.
是為如來所說正法,當共撰集,以防諍訟,使梵行久立,多所饒益,天、人獲安。
This is the true Dharma taught by the Tathagata. We should compile it together to prevent disputes and lawsuits, so that the holy life can be established for a long time, bring many benefits, and bring peace to heaven and humans.
「諸比丘!如來說七正法,謂七非法:
"Bhikkhus, the Tathagata speaks of seven righteous dharma and seven dharma-dharma:
無信、無慙、無愧、少聞、懈怠、多忘、無智。
No faith, no shame, no shame, little knowledge, laziness, much forgetfulness, and no wisdom.
復有七法,謂七正法:
There are seven more dharma, which are called the seven righteous dharma:
有信、有慚、有愧、多聞、精進、總持、多智。
Have faith, be ashamed, be ashamed, be knowledgeable, be diligent, be persistent, and be wise.
復有七法,謂七識住:
There are seven more dharmas, which are called the seven consciousnesses:
或有眾生,若干種身,若干種想,天及人是,是初識住;
There may be sentient beings with several kinds of bodies and certain kinds of thoughts, such as heaven and humans, and this is the first state of consciousness;
或有眾生,若干種身而一想者,梵光音天最初生時是,是二識住;
There may be sentient beings with several kinds of bodies but one thought. When the Brahma Light Sound Heaven was first born, they had two consciousnesses;
或有眾生,一身若干種想,光音天是,是三識住;
There may be sentient beings who have several kinds of thoughts in one body, and the light, sound, and heaven are the three consciousnesses;
或有眾生,一身一想,遍淨天是,是四識住;
Perhaps there are sentient beings with one body and one thought, all over the pure heaven, and these are the four consciousnesses;
或有眾生,空處住、識處住、不用處住。
There may be sentient beings who live in a place of emptiness, a place of consciousness, and a place of no use.
「復有七法,謂七勤法:
"There are seven more methods, which are called the Seven Diligence Methods:
一者比丘勤於戒行,二者勤滅貪欲,三者勤破邪見,四者勤於多聞,五者勤於精進,六者勤於正念,七者勤於禪定。
First, a bhikkhu is diligent in moral conduct; second, he is diligent in annihilating greed; third, he is diligent in destroying wrong views; fourth, he is diligent in learning; fifth, he is diligent in diligence; sixth, he is diligent in mindfulness; seventh, he is diligent in meditation.
復有七法,謂七想:
There are seven more dharmas, called seven thoughts:
不淨想、食不淨想、一切世間不可樂想,無想、無常想、無常苦想、苦無我想。
The thoughts of impure thoughts, the thoughts of impure eating, the thoughts of all the pleasures in the world, the thoughts of no thoughts, the thoughts of impermanence, the thoughts of impermanence and suffering, and the thoughts of suffering without self.
復有七法,謂七三昧具:
There are seven more dharmas, which are called the seven samādhis:
正見、正思、正語、正業、正命、正方便、正念。
Right view, right thought, right speech, right action, right livelihood, right skill, and right mindfulness.
復有七法,謂七覺意:
There are seven more dharmas, which are called seven enlightened thoughts:
念覺意、法覺意、精進覺意、喜覺意、猗覺意、定覺意、護覺意。
Mindfulness awareness, Dharma awareness, energy awareness, joy awareness, Yi awareness, concentration awareness, and protection awareness.
是為如來所說正法,當共撰集,以防諍訟,使梵行久立,多所饒益,天、人獲安。
This is the true Dharma taught by the Tathagata. We should compile it together to prevent disputes and lawsuits, so that the holy life can be established for a long time, bring many benefits, and bring peace to heaven and humans.
「諸比丘!如來說八正法,謂世八法:
"Bhikkhus! The Tathagata speaks of the Eightfold Dharma, the Eightfold Dharma of the world:
利、衰、毀、譽、稱、譏、苦、樂。
Benefit, loss, destruction, reputation, praise, ridicule, suffering, and happiness.
復有八法,謂八解脫:
There are eight more dharmas, called the eight liberations:
色觀色,一解脫;
Seeing color, one is liberated;
內無色想觀外色,二解脫;
There is no color within, and when you look at the color outside, you are free;
淨解脫,三解脫;
Pure liberation, three liberations;