4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → 🏛️ → DA‍ Dīrgh'-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]
#----------------------------------------------------------------------
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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
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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]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
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;
度色想滅瞋恚想住空處解脫，四解脫；
 Thinking about color, annihilating anger, wanting to live in an empty place, being liberated, the four liberations;
度空處住識處，五解脫；
 The place of abiding in the place of emptiness, the place of consciousness, the five liberations;
度識處住不用處，六解脫；
 The place where awareness resides is not used, the six liberations;
度不用處住有想無想處，七解脫；
 The place where there is no need to dwell in the place where there is thought but no thought, the seven liberations;
度有想無想處住想知滅，八解脫。
 The eight liberations are to live in the place where there are thoughts but no thoughts, and to know the cessation of thoughts.
復有八法，謂八聖道：
 There are eight more dharmas, called the Eightfold Noble Path:
正見、正志、正語、正業、正命、正方便、正念、正定。
 Right view, right intention, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration.
復有八法，謂八人：
 There are eight more methods, which are called eight people:
須陀洹向、須陀洹、斯陀含向、斯陀含、阿那含向、阿那含、阿羅漢向、阿羅漢。
 Sotapanna, Sotapanna, Situagam, Situagam, Anagami, Anagami, Arahant, Arahant.
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！如來說九正法，所謂九眾生居：
 "Bhikkhus! The Tathagata speaks of the Nine True Dharmas, which are called the Nine Homes of Living Beings:
或有眾生，若干種身，若干種想，天及人是，是初眾生居；
 There may be sentient beings with several kinds of bodies and certain kinds of thoughts. Heaven and humans are the first living beings to live there;
復有眾生，若干種身而一想者，梵光音天最初生時是，是二眾生居；
 Again, there are sentient beings with several kinds of bodies but one thought. When the Brahma Light Sound Heaven was first born, it was the residence of two sentient beings;
復有眾生，一身若干種想，光音天是，是三眾生居；
 There are sentient beings who have several kinds of thoughts in one body. The Light and Sound Heaven is where the three sentient beings reside;
復有眾生，一身一想，遍淨天是，是四眾生居；
 Again there are living beings, one body and one thought, all over the pure heaven, where the four living beings reside;
復有眾生，無想無所覺知，無想天是，是五眾生居；
 Again there are sentient beings who have no thoughts and no awareness. The world without thoughts is where the five sentient beings live;
復有眾生，空處住，是六眾生居；
 Again there are sentient beings, living in the empty place, where the six sentient beings live;
復有眾生，識處住，是七眾生居；
 Again, there are sentient beings who live in the place of consciousness, and these seven living beings abide;
復有眾生，不用處住，是八眾生居；
 Again, there are living beings who have no place to live, but these eight living beings live there;
復有眾生，住有想無想處，是九眾生居。
 Again, there are sentient beings who live in the place where there are thoughts but no thoughts. This is where the nine sentient beings live.
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！如來說十正法，所謂十無學法，無學正見、正思、正語、正業、正命、正念、正方便、正定、正智、正解脫。
 "Bhikkhus! The Tathagata has spoken of the Ten Right Dharmas, the so-called Ten Unlearned Dharmas, which include Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Mindfulness, Right Skill, Right Concentration, Right Wisdom, and Right Liberation.
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. "
爾時，世尊印可舍利弗所說。
 At that time, the World Honored One sealed what Sariputta said.
時，諸比丘聞舍利弗所說，歡喜奉行。
 At that time, the bhikkhus heard what Sariputta said and followed it with joy.
佛說長阿含經卷第八
 The Buddha Speaks of the Long Agama Sutra Volume 8
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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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佛說長阿含經卷第九
 The Buddha Speaks of the Long Agama Sutra Volume 9
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

10 - DA 10 Going Up to Ten

（一〇）第二分十上經第六
 (10) Second sub-ten, Sutra 6
如是我聞：
 This is what I heard:
一時，佛遊鴦伽國，與大比丘眾千二百五十人俱。
 At one time, the Buddha was traveling to the country of Yangjia, together with a group of 1,250 great bhikkhus.
詣瞻婆城，止宿伽伽池側。
 Go to Zhanpo City and stop next to Jiajia Pond.
以十五日月滿時，世尊在露地坐，大眾圍遶，竟夜說法，告舍利弗：
 On the fifteenth day when the moon was full, the World-Honored One sat in the open ground, surrounded by a large crowd, and preached the Dharma at night, telling Sariputta:
「今者四方諸比丘集，皆各精勤，捐除眠睡，欲聞說法，吾患背痛，欲小止息，卿今可為諸比丘說法。」
 Now, all the bhikkhus from the four directions have gathered together. They are all working hard and giving up their sleep. They want to hear the sermon. I am suffering from back pain and I want to stop it. You can now preach the sermon to all the bhikkhus.
時，舍利弗受佛教已，爾時世尊即四牒僧伽梨，偃右脅臥如師子，累足而臥。
 At that time, Shariputra had accepted the Buddha's teachings. At that time, the World-Honored One, the Four Sangha Sangha Li, lay down on his right side with his head bent like a master's son, lying down after being exhausted.
爾時，耆年舍利弗告諸比丘：
 At that time, the elderly Shariputra told the monks:
「今我說法，上中下言，皆悉真正，義味具足，梵行清淨，汝等諦聽！善思念之，當為汝說。」
 Now I am teaching the Dharma. The upper, middle and lower words are all true, full of meaning, and pure in the holy life. Listen carefully! I will speak it to you carefully and meditate on it.
時，諸比丘受教而聽。
 At that time, the monks were taught and listened.
舍利弗告諸比丘：
 Shariputra told the monks:
「有十上法，除眾結縛，得至泥洹，盡於苦際，又能具足五百五十法，今當分別，汝等善聽。
 "There are ten superior dharmas that can eliminate all fetters, reach the mud, and end suffering. They can also possess five hundred and fifty dharmas. Now let's distinguish them. You listen well.
諸比丘！有一成法、一修法、一覺法、一滅法、一退法、一增法、一難解法、一生法、一知法、一證法。
 Monks! There is one perfect method, one cultivation method, one enlightenment method, one cessation method, one retreat method, one increasing method, one difficult method, one life-long method, one knowledge method, and one realization method.
云何一成法？
 Why is it a law?
謂於諸善法能不放逸。
 It is said that all good dharma can not be let go.
云何一修法？
 Why should I practice law?
謂常自念身。
 It means always thinking about yourself.
云何一覺法？
 How can I realize the Dharma?
謂有漏觸。
 It is said that there is leakage.
云何一滅法？
 Why is it possible to destroy the law?
謂是我慢。
 It is said that I am slow.
云何一退法？
 How can I retreat?
謂不惡露觀。
 It is said to be non-revealing.
云何一增法？
 Why is there a way to increase it?
謂惡露觀。
 It's called lochia view.
云何一難解法？
 Why is it so difficult to solve this problem?
謂無間定。
 It is called infinite concentration.
云何一生法？
 How can I live my life?
謂有漏解脫。
 It is called liberation from leakage.
云何一知法？
 How can I know the Dharma?
謂諸眾生皆仰食存。
 It is said that all living beings rely on food to survive.
云何一證法？
 How can I prove the Dharma?
謂無礙心解脫。
 It is said to be free from hindrance.
「又有二成法、二修法、二覺法、二滅法、二退法、二增法、二難解法、二生法、二知法、二證法。
 “There are also two methods of perfection, two methods of cultivation, two methods of enlightenment, two methods of cessation, two methods of retreat, two methods of increase, two methods of solving difficulties, two methods of birth, two methods of knowledge, and two methods of realization.
云何二成法？
 How can there be two perfect methods?
謂知慙、知愧。
 It's called knowing shame and knowing shame.
云何二修法？
 Why do you want to practice Dharma?
謂止與觀。
 It’s called stopping and observing.
云何二覺法？
 Why is there two enlightenment methods?
謂名與色。
 Name and form.
云何二滅法？
 Why are there two methods of destruction?
謂無明、愛。
 It is called ignorance and love.
云何二退法？
 What's the second way to retreat?
謂毀戒、破見。
 It is said to break the precepts and break the views.
云何二增法？
 Why is there two ways to increase the number?
戒具、見具。
 Ring tools, sight tools.
云何二難解法？
 What is the solution to this dilemma?
有因有緣，眾生生垢；
 There are causes and predestined relationships, and all living beings become defiled;
有因有緣，眾生得淨。
 There is a cause and a predestined relationship, and all living beings can be purified.
云何二生法？
 What is the method of rebirth?
盡智、無生智。
 All wisdom, no wisdom.
云何二知法？
 Why do you know the Dharma twice?
謂是處、非處。
 It is called right place and wrong place.
云何二證法？
 What are the two methods of proof?
謂明與解脫。
 It means enlightenment and liberation.
「又有三成法、三修法、三覺法、三滅法、三退法、三增法、三難解法、三生法、三知法、三證法。
 “There are also the three methods of perfection, the three methods of cultivation, the three methods of awakening, the three methods of annihilation, the three methods of retreat, the three methods of increase, the three methods of solving difficulties, the three methods of birth, the three methods of knowledge, and the three methods of realization.
云何三成法？
 Why is there a three-part method?
一者親近善友，二者耳聞法音，三者法法成就。
 The first is to be close to good friends, the second is to hear the sound of the Dharma, and the third is to achieve the Dharma.
云何三修法？
 Why do you practice three methods?
謂三三昧：
 It is called Samsamadhi:
空三昧、無相三昧、無作三昧。
 The samadhi of emptiness, the samadhi of formlessness, and the samadhi of non-action.
云何三覺法？
 What is the three enlightenment methods?
謂三受：
 It is said that there are three feelings:
苦受、樂受、不苦不樂受。
 Painful feeling, pleasant feeling, neither painful nor pleasant feeling.
云何三滅法？
 Why are there three methods of destruction?
謂三愛：
 The three loves:
欲愛、有愛、無有愛。
 Desire, love, and non-love.
云何三退法？
 What is the three withdrawal methods?
謂三不善根：
 The three unwholesome roots are:
貪不善根、恚不善根、癡不善根。
 The root of greed is unwholesome, the root of hatred is unwholesome, and the root of ignorance is unwholesome.
云何三增法？
 What are the three methods of increasing?
謂三善根：
 The three roots of good deeds:
無貪善根、無恚善根、無癡善根。
 There are no good roots of greed, no good roots of hatred, and no good roots of delusion.
云何三難解法？
 What is the solution to the three difficult problems?
謂三難解：
 It is said that there are three difficult solutions:
賢聖難解、聞法難解、如來難解。
 It is difficult to understand the sages, it is difficult to understand the Dharma, and it is difficult to understand the Tathagata.
云何三生法？
 What is the Three Ways of Life?
謂三相：
 Called three phases:
息止相、精進相、捨離相。
 The sign of rest, the sign of energy, and the sign of equanimity.
云何三知法？
 Why are there three ways to know the Dharma?
謂三出要界：
 It is said that there are three important realms:
欲出要至色界，色界出要至無色界；
 To exit from the form realm, you have to go to the form realm; to exit from the form realm, you have to go to the formless realm;
捨離一切諸有為法，彼名為盡。
 To abandon all conditioned dharmas is called cessation.
云何三證法？
 What are the three methods of proof?
謂三明：
 It’s called Sanming:
宿命智、天眼智、漏盡智。
 Fateful wisdom, celestial eye wisdom, and drain-out wisdom.
諸比丘！是為三十法，如實無虛，如來知已，平等說法。
 Monks! These are the thirty Dharmas, which are truthful and true. The Tathagata knows oneself and speaks the Dharma equally.
「復有四成法、四修法、四覺法、四滅法、四退法、四增法、四難解法、四生法、四知法、四證法。
 "There are again the four methods of perfection, the four methods of cultivation, the four methods of awakening, the four methods of cessation, the four methods of retreat, the four methods of increase, the four methods of solving difficulties, the four methods of birth, the four methods of knowledge, and the four methods of realization.
云何四成法？
 What is the Four Perfect Methods?
謂四輪法：
 The four-wheel method:
一者住中國，二者近善友，三者自謹慎，四者宿植善本。
 One is living in China, the other is close to good friends, the third is cautious, and the fourth is planting rare books.
云何四修法？
 What are the four methods of cultivation?
謂四念處：
 The four foundations of mindfulness:
比丘內身身觀，精勤不懈，憶念不忘，捨世貪憂；
 A bhikkhu contemplates the inner body, works diligently, never forgets, and gives up the greed and worries of the world;
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.
云何四覺法？
 What is the meaning of the Four Awareness Dharma?
謂四食：
 The four foods are:
摶食、觸食、念食、識食。
 Push food, touch food, think about food, recognize food.
云何四滅法？
 Why are there four methods of destruction?
謂四受：
 The four feelings:
欲受、我受、戒受、見受。
 Desire to feel, self to feel, precepts to feel, and seeing to feel.
「云何四退法？
 "Why are there four ways to retreat?
謂四扼：
 It means 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.
云何四增法？
 What are the four methods of increasing?
謂四無扼：
 It is said that there are four insecurities:
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.
云何四難解法？
 What are the solutions to the four difficult problems?
謂有四聖諦：
 It is said that there are four noble truths:
苦諦、集諦、滅諦、道諦。
 The truth of suffering, the truth of gathering, the truth of cessation, and the truth of path.
云何四生法？
 What are the Four Methods of Life?
謂四智：
 The four wisdoms:
法智、未知智、等智、知他心智。
 Dharma wisdom, unknown wisdom, equal wisdom, knowing other minds.
云何四知法？
 Why are there four ways to know the Dharma?
謂四辯才：
 The four eloquence skills:
法辯、義辯、辭辯、應辯。
 Legal defense, righteous defense, rhetorical defense, and response defense.
云何四證法？
 What are the Four Evidences?
謂四沙門果：
 It is called the Four Samana Fruits:
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.
諸比丘！是為四十法，如實無虛，如來知已，平等說法。
 Monks! These are the forty Dharmas, which are true and true. The Tathagata knows oneself and speaks the Dharma equally.
「復有五成法、五修法、五覺法、五滅法、五退法、五增法、五難解法、五生法、五知法、五證法。
 “There are also the five methods of perfection, the five methods of cultivation, the five methods of awakening, the five methods of annihilation, the five methods of retreat, the five methods of increase, the five methods of solving difficulties, the five methods of birth, the five methods of knowledge, and the five methods of realization.
云何五成法？
 Why the five percent method?
謂五滅盡枝：
 It is said that the five annihilating branches are:
一者信佛、如來、至真，十號具足；
 One believes in the Buddha, the Tathagata, and the Supreme Truth, and possesses the tenth number;
二者無病，身常安隱；
 Both of them are disease-free and their bodies are always at peace;
三者質直無有諛諂，直趣如來涅槃徑路；
 The three are straight, without flattery, and follow the Tathagata's path to Nirvana;
四者專心不亂，諷誦不忘；
 The fourth is to be attentive and not distracted, and not to forget when reciting;
五者善於觀察法之起滅，以賢聖行盡於苦本。
 The fifth one is good at observing the rise and fall of the Dharma, and uses the virtuous and sage conduct to end the suffering.
云何五修法？
 What are the five cultivation methods?
謂五根：
 The 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.
云何五覺法？
 What is the Five Awareness Dharma?
謂五受陰：
 It is said that the five kinds of Yin are:
色受陰，受、想、行、識受陰。
 Form is affected by Yin, and feelings, thoughts, actions, and consciousness are affected by Yin.
「云何五滅法？
 "Why are there five methods of destruction?
謂五蓋：
 The five hindrances:
貪欲蓋、瞋恚蓋、眠睡蓋、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.
云何五退法？
 Why are there five retreat methods?
謂五心礙結：
 It is said that the five mental obstacles are:
一者比丘疑佛，疑佛已，則不親近，不親近已，則不恭敬，是為初心礙結；
 First, if a bhikkhu doubts the Buddha or himself, he will not get close to him; if he does not get close to himself, he will not be respectful; this is the obstruction of the original intention;
又比丘於法、於眾、於戒，有穿漏行、不真正行、為汙染行，不親近戒，亦不恭敬，是為四心礙結；
 Furthermore, if a bhikkhu conducts erroneous conduct in the Dharma, in the community, and in the precepts, he does not practice true conduct, he conducts tainted conduct, he is not close to the precepts, and he is not respectful, these are the four mental obstructions;
又復比丘於梵行人生惡向心，心不喜樂，以麁惡言而毀罵之，是為五心礙結。
 Furthermore, in the holy life, a bhikkhu has a bad intention, his heart is not happy, and he insults and scolds him with evil words. This is the result of the five obstacles of the mind.
云何五增法？
 What are the five methods of increasing?
謂五喜本：
 It’s called Five Joys:
一悅、二念、三猗、四樂、五定。
 One joy, two thoughts, three joys, four joys, and five concentration.
「云何五難解法？
 "What are the solutions to the five difficult problems?
謂五解脫入：
 The five liberations are:
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?
若比丘聞佛說法，或聞梵行者說，或聞師長說，思惟觀察，分別法義，心得歡喜，得歡喜已，便得法愛，得法愛已，身心安隱，身心安隱已，則得禪定，得禪定已，得如實智，是為初解脫入。
 If a bhikkhu listens to the Buddha's teachings, or hears the teachings of the Brahmacharya, or hears the teachings of his teachers, he ponders and observes, and distinguishes the meaning of the Dharma, and his heart feels happy. Once he feels happy, he has gained the love of the Dharma. When he has gained the love of the Dharma, his body and mind are at peace, and his body and mind are at peace, then he has achieved it. Meditation, once you have achieved it, you have gained the wisdom of reality, which is the initial liberation.
於是，比丘聞法歡喜，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 the bhikkhu rejoices when he hears the Dharma, accepts it, upholds it, recites it, rejoices again, explains it to others, rejoices again, contemplates and differentiates, rejoices again, attains concentration in the Dharma, and so on.
「云何五生法？
 "What is the Five Life Methods?
謂賢聖五智定：
 It is said that the Five Wisdoms of the Sages are as follows:
一者修三昧現樂後樂，生內外智。
 One is to practice samadhi and enjoy happiness later, which will give rise to internal and external wisdom.
二者賢聖無愛，生內外智。
 The two are sages without love, born with internal and external wisdom.
三者諸佛賢聖之所修行，生內外智。
 Third, where the Buddhas, sages, and saints practice, they will develop internal and external wisdom.
四者猗寂滅相，獨而無侶，而生內外智。
 The fourth is the phase of silence and extinction, alone without a partner, giving rise to internal and external wisdom.
五者於三昧一心入、一心起，生內外智。
 Fifth, in samadhi, one mind enters and one mind arises, giving rise to internal and external wisdom.
云何五知法？
 What are the five knowledges of Dharma?
謂五出要界：
 It is said that the five important realms are:
一者比丘於欲不樂、不念，亦不親近，但念出要，樂於遠離，親近不怠，其心調柔，出要離欲，因欲起漏亦盡捨滅，而得解脫，是為欲出要，瞋恚出要、嫉妬出要、色出要、身見出要，亦復如是。
 First, a bhikkhu does not take pleasure in desires, does not think about them, and does not get close to them. But when he thinks of the essentials, he is willing to stay away, and is not lazy to get close. The same is true for desire, anger, jealousy, lust, and body view.
云何五證法？
 What are the five evidences?
謂五無學聚：
 It is called the Five Wuxue Gathering:
無學戒聚、定聚、慧聚、解脫聚、解脫知見聚，是為五十法。
 The unlearned precepts cluster, the concentration cluster, the wisdom cluster, the liberation cluster, and the liberation knowledge and view cluster are the fifty dharmas.
如實無虛，如來知已，平等說法。
 The Tathagata knows oneself and speaks the truth equally.
「復有六成法、六修法、六覺法、六滅法、六退法、六增法、六難解法、六生法、六知法、六證法。
 “There are again the Six Perfection Dharma, the Six Cultivation Dharma, the Six Enlightenment Dharma, the Six Cessation Dharma, the Six Regression Dharma, the Six Increase Dharma, the Six Difficulty Solving Dharma, the Six Origination Dharma, the Six Knowledge Dharma, and the Six Realization Dharma.
云何六成法？
 What is the sixty-percent method?
謂六重法：
 The six-fold method:
若有比丘修六重法，可敬可重，和合於眾，無有諍訟，獨行無雜。
 If a bhikkhu practices the Sixfold Dharma, he should be respected and respectable, he should be harmonious with others, there will be no disputes and lawsuits, and he should practice alone without any confusion.
云何六？
 Yun He Liu?
於是，比丘身常行慈，敬梵行者，住仁愛心，名曰重法，可敬可重，和合於眾，無有諍訟，獨行無雜。
 Therefore, a bhikkhu who always behaves kindly, respects the Brahma, lives in benevolent love, is called respecting the Dharma, is respectful and reverent, is harmonious with others, does not have any disputes, and walks alone without any confusion.
復次，比丘口慈、意慈，以法得養及鉢中餘，與人共之，不懷彼此。
 Again, a bhikkhu has a kind mouth and a kind mind, is nourished by the Dharma and remains in his alms bowl, and shares this with others without harboring any concern for one another.
復次，比丘聖所行戒，不犯不毀，無有染汙，智者所稱，善具足持，成就定意。
 Again, if a bhikkhu practices the precepts in his holy place, he will neither break nor destroy them, and there will be no defilement. This is what the wise call him, and he will be good and uphold his determination.
復次，比丘成就賢聖出要，平等盡苦，正見及諸梵行，是名重法，可敬可重，和合於眾，無有諍訟，獨行不雜。
 Again, a bhikkhu becomes a sage and rises to the throne, is equal in all sufferings, and has a right view in all Brahma lives. This is called respecting the Dharma, respectable and respectable, harmonious with others, without any disputes, and practicing alone without any confusion.
「云何六修法？
 "What are the Six Cultivation Methods?
謂六念：
 Said six thoughts:
念佛、念法、念僧、念戒、念施、念天。
 Recite Buddha, Dharma, Sangha, Precepts, Giving, and Heaven.
云何六覺法？
 What is the Six Awareness Dharma?
謂六內入，眼入、耳入、鼻入、舌入、身入、意入。
 It refers to the six internal entrances: eye entrance, ear entrance, nose entrance, tongue entrance, body entrance and mind entrance.
云何六滅法？
 Why are there six methods of destruction?
謂六愛：
 The six loves:
色愛、聲愛、香、味、觸、法愛。
 Love of form, love of sound, love of smell, taste, touch, and dharma.
云何六退法？
 Why are there six ways to retreat?
謂六不敬法：
 The six disrespectful laws:
不敬佛、不敬法、不敬僧、不敬戒、不敬定、不敬父母。
 No respect for Buddha, no respect for Dharma, no respect for Sangha, no respect for precepts, no respect for concentration, no respect for parents.
云何六增法？
 What are the six methods of increasing?
謂六敬法：
 The six methods of respect:
敬佛、敬法、敬僧、敬戒、敬定、敬父母。
 Respect the Buddha, the Dharma, the Sangha, the precepts, concentration, and parents.
云何六難解法？
 What are the solutions to the six difficult problems?
謂六無上：
 It is said that the six are supreme:
見無上、聞無上、利養無上、戒無上、恭敬無上、念無上。
 Seeing is supreme, hearing is supreme, benefit is supreme, precepts are supreme, respect is supreme, and thoughts are supreme.
云何六生法？
 What is the law of six lives?
謂六等法：
 It is said that the six kinds of methods are:
於是，比丘眼見色無憂無喜，住捨專念，耳聲、鼻香、舌味、身觸、意法，不喜不憂，住捨專念。
 Therefore, the bhikkhu sees the form with his eyes and has no worries or joy. He dwells in equanimity and concentrates on the sound of the ears, the smell of the nose, the taste of the tongue, the touch of the body, and the thoughts of the mind.
「云何六知法？
 "What are the Six Knowledges of Dharma?
謂六出要界：
 It is said that the six key realms are:
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." 』
餘比丘言：
 Bhikkhu Yu said:
『汝勿作此言，勿謗如來，如來不作是說，欲使修慈解脫更生瞋恚者，無有是處。
 Don't say this, don't slander the Tathagata. If the Tathagata doesn't say this, there's no point in trying to free yourself from the rebirth of hatred through practicing kindness.
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.
云何六證法？
 What are the Six Evidences?
謂六神通：
 The six supernatural powers:
一者神足通證，二者天耳通證，三者知他心通證，四者宿命通證，五者天眼通證，六者漏盡通證。
 The first is the wisdom of the foot, the second is the ear of heaven, the third is the knowledge of other minds, the fourth is destiny, the fifth is the eye of heaven, and the sixth is the knowledge of all leaks.
是為六十法。
 It is the Sixty Dharma.
諸比丘！如實無虛，如來知已，平等說法。
 Monks! The Tathagata knows oneself and speaks the truth equally.
「復有七成法、七修法、七覺法、七滅法、七退法、七增法、七難解法、七生法、七知法、七證法。
 “There are also seven methods of perfection, seven methods of cultivation, seven methods of awakening, seven methods of annihilation, seven methods of retreat, seven methods of increase, seven methods of solving difficulties, seven methods of birth, seven methods of knowledge, and seven methods of realization.
云何七成法？
 Why is it called Qicheng Dharma?
謂七財：
 The seven wealth:
信財、戒財、慙財、愧財、聞財、施財、慧財，為七財。
 Faith wealth, abstention wealth, shame wealth, shame wealth, hearing wealth, giving wealth, and wisdom wealth are the seven wealth.
云何七修法？
 What are the seven practices?
謂七覺意。
 It is called seven consciousnesses.
於是，比丘修念覺意，依無欲、依寂滅、依遠離；
 Therefore, the bhikkhu practices mindfulness, relying on non-desire, relying on cessation, and relying on distance;
修法、修精進、修喜、修猗、修定、修捨，依無欲、依寂滅、依遠離。
 Practice Dharma, practice diligence, practice joy, practice Yi, practice concentration, practice equanimity, rely on non-desire, rely on stillness, and rely on distance.
「云何七覺法？
 "Why the Seven Enlightenment Dharma?
謂七識住處：
 The abode of the seven consciousnesses:
若有眾生，若干種身，若干種想，天及人是，是初識住。
 If there are sentient beings, several kinds of bodies, several kinds of thoughts, heaven and human beings, this is the first state of consciousness.
復有眾生，若干種身而一想者，梵光音天最初生時是，是二識住。
 There are sentient beings with several kinds of bodies and one thought. When the Brahma Light Sound Heaven was first born, it was with two consciousnesses.
復有眾生，一身若干種想，光音天是，是三識住。
 There are sentient beings who have several kinds of thoughts in one body. The light, sound and heaven are the three consciousnesses.
復有眾生，一身一想，徧淨天是，是四識住。
 Again there are living beings, one body and one thought, all over the pure heaven, these are the four consciousnesses.
或有眾生，空處住，是五識住，或識處住，是六識住。
 There may be sentient beings who live in the empty place, which means the five consciousnesses live, or there are living beings who live in the place of consciousness, which means the six consciousnesses live.
或不用處住，是七識住。
 Or there is no place to live, it is the seven consciousnesses.
云何七滅法？
 Why are there seven methods of destruction?
謂七使法：
 It is said that the seven methods are:
欲愛使、有愛使、見使、慢使、瞋恚使、無明使、疑使。
 It is caused by desire, love, ignorance, arrogance, anger, ignorance, and doubt.
「云何七退法？
 "Why do you want to retreat from the seven methods?
謂七非法：
 It is said that seven are illegal:
是比丘無信、無慙、無愧、少聞、懈墮、多忘、無智。
 This bhikkhu has no faith, no hesitation, no shame, little knowledge, laziness, much forgetfulness, and no wisdom.
云何七增法？
 Why are there seven ways to increase the number?
謂七正法：
 It is called the Seven Right Dharmas:
於是，比丘有信、有慚、有愧、多聞、不懈墮、強記、有智。
 Therefore, a bhikkhu has faith, is ashamed, has regrets, is well-informed, is persistent in falling, has strong memory, and is wise.
云何七難解法？
 What are the solutions to the seven difficult problems?
謂七正善法：
 The seven right and good laws are:
於是，比丘好義、好法、好知時、好知足、好自攝、好集眾、好分別人。
 Therefore, a bhikkhu loves righteousness, loves Dharma, loves to know the right time, loves to be content, loves to take care of himself, loves to gather people, and loves to distinguish between people.
云何七生法？
 What is the Seven Ways of Life?
謂七想：
 The seven thoughts:
不淨想、食不淨想、一切世間不可樂想、死想、無常想、無常苦想、苦無我想。
 Thoughts of impurity, thoughts of impurity of food, thoughts of all worldly pleasures, thoughts of death, thoughts of impermanence, thoughts of impermanence and suffering, and thoughts of suffering without self.
「云何七知法？
 "How can I know the Dharma seven times?
謂七勤：
 It is called Qiqin:
勤於戒行、勤滅貪欲、勤破邪見、勤於多聞、勤於精進、勤於正念、勤於禪定。
 Be diligent in moral conduct, diligent in annihilating greed, diligent in destroying wrong views, diligent in learning, diligent in diligence, diligent in mindfulness, diligent in meditation.
云何七證法？
 What are the seven proofs of law?
謂七漏盡力：
 It is said that the seven omissions are exhausted:
於是，漏盡比丘於一切諸苦、集、滅、味、過、出要，如實知見。
 Then, the bhikkhu Kṛṣṭhāna knows and sees the key points of all suffering, their origin, their cessation, their taste, their passing, and their origin.
觀欲如火坑，亦如刀劍，知欲見欲，不貪於欲，心不住欲。
 Observe that desire is like a pit of fire and like a sword, know that desire is like seeing desire, do not be greedy for desire, and the mind does not dwell on desire.
漏盡比丘逆順觀察，如實覺知，如實見已，世間貪嫉、惡不善法不漏不起，修四念處，多修多行，五根、五力、七覺意、賢聖八道，多修多行。
 Bhikkhu, who is obedient to observation, is aware of things as they really are, and sees things as they really are. Greed, jealousy, evil and unwholesome dharmas in the world are not allowed to escape. He cultivates the four foundations of mindfulness, practices more, the five faculties, the five powers, the seven consciousnesses, and the Eight Paths of the Sage. , practice more and practice more.
諸比丘！是為七十法，如實不虛，如來知已，平等說法。
 Monks! These are the seventy dharma, which are truthful and not false. The Tathagata knows oneself and speaks equally.
「復有八成法、八修法、八覺法、八滅法、八退法、八增法、八難解法、八生法、八知法、八證法。
 "There are eight percent method, eight methods of cultivation, eight methods of awakening, eight methods of annihilation, eight methods of retreat, eight methods of increase, eight methods of solving difficulties, eight methods of birth, eight methods of knowledge, and eight methods of realization.
云何八成法？
 Why is it eighty-percent method?
謂八因緣：
 The eight causes and conditions:
不得梵行而得智，得梵行已智增多。
 Without attaining the holy life, one will gain wisdom; if one attains the holy life, his wisdom will increase.
云何為八？
 Why is the cloud eight?
於是，比丘依世尊住，或依師長，或依智慧梵行者住，生慙愧心，有愛有敬，是謂初因緣，未得梵行而得智，得梵行已智增多。
 Therefore, a bhikkhu lives with the Blessed One, or with a teacher, or with a wise person who lives the holy life. He will feel ashamed, have love and respect. This is called the initial cause and condition, and he will gain wisdom before he has achieved the holy life. After he has achieved the holy life, his wisdom will increase.
復次，依世尊住，隨時請問，此法云何？
 Again, as the World-Honored One abides, I may ask you at any time, what is this Dharma?
義何所趣？
 What's the point of justice?
時，諸尊長即為開演甚深義理，是為二因緣。
 At that time, the elders began to expound the profound principles, which are two causes and conditions.
既聞法已，身心樂靜，是為三因緣。
 After listening to the Dharma, the body and mind are happy and peaceful. This is due to the three causes and conditions.
既樂靜已，不為遮道無益雜論，彼到眾中，或自說法，或請他說，猶復不捨賢聖默然，是為四因緣。
 Now that he is enjoying the tranquility and not trying to cover up the way with useless nonsense, when he comes to the crowd, he may preach to himself or invite others to speak, but he still does not abandon the sages and remains silent. This is due to the four causes and conditions.
多聞廣博，守持不忘，諸法深奧，上中下善，義味諦誠，梵行具足，聞已入心，見不流動，是為五因緣。
 He has learned a lot and is broad, he has not forgotten it, all dharma is profound, he is good in the upper, middle and lower levels, he has sincere meaning and taste, he is well-equipped in the holy practice, his hearing has penetrated into his heart, and his seeing does not flow, these are the five causes and conditions.
修習精勤，滅惡增善，勉力堪任，不捨斯法，是為六因緣。
 Practice diligently, eliminate evil and increase good, work hard enough, and never give up on the Dharma. These are the six causes and conditions.
有以智慧知起滅法，賢聖所趣，能盡苦際，是為七因緣。
 There are seven causes and conditions for knowing the origin and destruction of the Dharma with wisdom, the interest of sages and sages, and being able to eliminate suffering.
觀五受陰，生相、滅相，此色、色集、色滅，此受、想、行、識，識集、識滅，是為八因緣。
 Observe the five yin feelings, the signs of birth and cessation, the color, the collection of color, and the cessation of color, the feelings, thoughts, actions, and consciousness, the collection of consciousness, and the cessation of consciousness. These are the eight causes and conditions.
未得梵行而有智，得梵行已智增多。
 One has wisdom before attaining the holy life, but one has increased wisdom after attaining the holy life.
「云何八修法？
 "Why the eight practices?
謂賢聖八道：
 The eight paths of sages:
正見、正志、正語、正業、正命、正方便、正念、正定。
 Right view, right intention, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration.
云何八覺法？
 What is the Eight Enlightenment Dharma?
謂世八法：
 Eight ways to describe the world:
利、衰、毀、譽、稱、譏、苦、樂。
 Benefit, loss, destruction, reputation, praise, ridicule, suffering, and happiness.
云何八滅法？
 Why are there eight methods of destruction?
謂八邪：
 The eight evils:
邪見、邪思、邪語、邪業、邪命、邪方便、邪念、邪定。
 Wrong views, wrong thoughts, wrong speech, wrong karma, wrong destiny, wrong convenience, wrong thoughts, and wrong concentration.
云何八退法？
 Why are there eight ways to retreat?
謂八懈怠法，何謂八懈怠？
 What are the eight laches?
比丘乞食不得食，便作是念：
 The bhikkhu was begging for food but could not get any food, so he thought as follows:
『我於今日下村乞食不得，身體疲極，不能堪任坐禪、經行，今宜臥息。』
 "I couldn't go to the village to beg for food today. My body is so exhausted that I can't sit in meditation or walk. It's better to lie down and rest now." 』
懈怠比丘即便臥息，不肯精勤未得欲得、未獲欲獲、未證欲證，是為初懈怠。
 A lazy bhikkhu, even if he lies down and is unwilling to work diligently, has not achieved what he desires, has not obtained what he desires, and has not realized what he desires, this is the beginning of laziness.
懈怠比丘得食既足，復作是念：
 When the lazy bhikkhu had enough to eat, he repeated these thoughts:
『我朝入村乞食，得食過足，身體沈重，不能堪任坐禪、經行，今宜寢息。』
 "I went to the village to beg for food, but I had too much to eat. My body is heavy and I cannot sit in meditation or walk. It is better for me to sleep now." 』
懈怠比丘即便寢息，不能精勤未得欲得、未獲欲獲、未證欲證。
 A lazy bhikkhu, even if he is sleeping, cannot work diligently and does not achieve what he desires, he does not achieve what he desires, and he does not realize what he desires.
懈怠比丘設少執事，便作是念：
 The lazy bhikkhu appointed a young deacon and thought as follows:
『我今日執事，身體疲極，不能堪任坐禪、經行，今宜寢息。』
 "I have been working as a deacon today. My body is very tired and I cannot sit in meditation or walk. It is better for me to sleep now." 』
懈怠比丘即便寢息。
 A lazy bhikkhu will sleep.
懈怠比丘設欲執事，便作是念：
 The lazy bhikkhu thought as follows:
『明當執事，必有疲極，今者不得坐禪、經行，當豫臥息。』
 "It is clear that when you are a deacon, you will be extremely tired. Now you are not allowed to sit in meditation or walk in meditation. You should lie down and rest." 』
懈怠比丘即便臥息。
 A lazy bhikkhu lies down and rests.
懈怠比丘設少行來，便作是念：
 When the lazy bhikkhu came to visit, he thought as follows:
『我朝行來，身體疲極，不能堪任坐禪、經行，我今宜當臥息。』
 "I came to the pilgrimage, and my body is very tired. I can't sit in meditation or walk in meditation. It's better for me to lie down and rest now." 』
懈怠比丘即便臥息。
 A lazy bhikkhu lies down and rests.
懈怠比丘設欲少行，便作是念：
 If the lazy bhikkhu wants to do less, he will think like this:
『我明當行，必有疲極，今者不得坐禪、經行，當豫寢息。』
 "I know that when I have to walk, I will be extremely tired. Now I am not allowed to sit in meditation or walk, and I should sleep in hesitation." 』
懈怠比丘即尋寢息，不能精勤未得欲得、未獲欲獲、未證欲證，是為六懈怠比丘。
 A lazy bhikkhu is looking for sleep. He cannot work hard and has not achieved what he wants, has not achieved what he wants, and has not realized what he wants. He is one of the six lazy bhikkhus.
設遇小患，便作是念：
 If you encounter a minor trouble, just think like this:
『我得重病，困篤羸瘦，不能堪任坐禪、經行，當須寢息。』
 "I am seriously ill. I am sleepy, weak and thin. I cannot sit in meditation or walk. I must sleep." 』
懈怠比丘即尋寢息，不能精勤未得欲得、未獲欲獲、未證欲證。
 A lazy bhikkhu is looking for sleep, unable to work diligently without achieving what he desires, achieving what he desires, and realizing what he desires.
懈怠比丘所患已差，復作是念：
 The trouble for the lazy bhikkhu is gone, so he thinks again:
『我病差未久，身體羸瘦，不能堪任坐禪、經行，宜自寢息。』
 "I have not been ill for a long time, and my body is thin and thin. I cannot sit in meditation or walk, so I should sleep alone." 』
懈怠比丘即尋寢息，不能精勤未得欲得、未獲欲獲、未證欲證。
 A lazy bhikkhu is looking for sleep, unable to work diligently without achieving what he desires, achieving what he desires, and realizing what he desires.
云何八增法？
 What are the eight methods of increasing?
謂八不怠。
 It is said that eight are not lazy.
「云何八精進？
 "Why are you so diligent?
比丘入村乞食，不得食還，即作是念：
 A bhikkhu went to the village to beg for food but could not get any food in return, so he thought as follows:
『我身體輕便，少於睡眠，宜可精進坐禪、經行。』
 "My body is light and I don't sleep much. I should be diligent in sitting meditation and walking meditation." 』
未得者得，未獲者獲，未證者證，於是，比丘即便精進，是為初精進比丘。
 Those who have not achieved it will gain it, those who have not achieved it will achieve it, and those who have not achieved it will achieve it. Therefore, even if a bhikkhu is diligent, he is a bhikkhu who is diligent in the beginning.
乞食得足，便作是念：
 After begging for food and having enough, he thought as follows:
『我今入村，乞食飽滿，氣力充足，宜勤精進坐禪、經行。』
 "Now that I have entered the village, I am full from begging for food and have sufficient energy. I should diligently practice sitting meditation and walking meditation." 』
未得者得，未獲者獲，未證者證，於是，比丘即尋精進。
 Those who have not gained gain it, those who have not gained it gain it, and those who have not gained it gain it, and those who have not gained it gain it. Then the bhikkhu strives for diligence.
精進比丘設有執事，便作是念：
 Bhikkhu Jingjin had a deacon, so he thought as follows:
『我向執事，廢我行道，今宜精進坐禪、經行。』
 "I would like to ask the deacon to stop me from practicing the Way. Now I should practice sitting meditation and walking meditation diligently." 』
未得者得，未獲者獲，未證者證，於是，比丘即尋精進。
 Those who have not gained gain it, those who have not gained it gain it, and those who have not gained it gain it, and those who have not gained it gain it. Then the bhikkhu strives for diligence.
精進比丘設欲執事，便作是念：
 Bhikkhu Jingjin thought as follows:
『明當執事，廢我行道，今宜精進坐禪、經行。』
 "I am clearly a deacon and have abandoned my practice. Now it is better to practice sitting meditation and walking meditation." 』
未得者得，未獲者獲，未證者證，於是，比丘即便精進。
 Those who have not achieved gain, those who have not achieved gain, and those who have not achieved achieve, then the bhikkhu is diligent.
精進比丘設有行來，便作是念：
 When the diligent bhikkhu comes to practice, he thinks as follows:
『我朝行來，廢我行道，今宜精進坐禪、經行。』
 "I have come to the pilgrimage and have abandoned my practice. Now it is better to practice sitting meditation and walking meditation." 』
未得者得，未獲者獲，未證者證，於是，比丘即尋精進。
 Those who have not gained gain it, those who have not gained it gain it, and those who have not gained it gain it, and those who have not gained it gain it. Then the bhikkhu strives for diligence.
精進比丘設欲行來，便作是念：
 Bhikkhu Jingjin thought as follows:
『我明當行，廢我行道，今宜精進坐禪、經行。』
 "I know what I should do, but instead of practicing the way, I should practice sitting meditation and walking meditation diligently." 』
未得者得，未獲者獲，未證者證，於是比丘即便精進。
 Those who have not achieved it will gain it, those who have not achieved it will achieve it, and those who have not achieved it will achieve it, so the bhikkhu is diligent.
精進比丘設遇患時，便作是念：
 When a diligent bhikkhu is in trouble, he will think like this:
『我得重病或能命終，今宜精進。』
 "I am seriously ill and may die, so I should be diligent now." 』
未得者得，未獲者獲，未證者證，於是比丘即便精進。
 Those who have not achieved it will gain it, those who have not achieved it will achieve it, and those who have not achieved it will achieve it, so the bhikkhu is diligent.
精進比丘患得小差，復作是念：
 Bhikkhu Jingjin was suffering from a slight deficiency, so he repeated these thoughts:
『我病初差，或更增動，廢我行道，今宜精進坐禪、經行。』
 "My illness has worsened for the first time, or has become more severe, which makes me unable to walk. Now I should practice sitting meditation and walking meditation diligently." 』
未得者得，未獲者獲，未證者證，於是，比丘即便精進坐禪、經行，是為八。
 Those who have not achieved it will gain it, those who have not achieved it will achieve it, and those who have not achieved it will achieve it. Therefore, the bhikkhu will diligently sit in meditation and walk in meditation, which is eight.
「云何八難解法？
 "What are the solutions to the eight difficult problems?
謂八不閑妨修梵行。
 It is said that the eight things are not hindered from cultivating the holy life.
云何八？
 Yunheba?
如來、至真出現於世，說微妙法，寂滅無為，向菩提道，有人生地獄中，是為不閑處，不得修梵行。
 The Tathagata, the Supreme Being, appears in the world and speaks the subtle Dharma. It is peaceful and inactive, leading to the path of Bodhi. Some people are born in hell, which is a place of no leisure and cannot practice the holy life.
如來、至真出現於世，說微妙法，寂滅無為，向菩提道，而有眾生在畜生中、餓鬼中、長壽天中、邊地無識、無佛法處，是為不閑處，不得修梵行。
 The Tathagata, the Supreme Realm, appears in the world, preaches the subtle Dharma, dies inaction, and leads to the path to Bodhi. However, there are living beings among animals, hungry ghosts, long-lived heavens, and borderlands without knowledge or Buddha Dharma. This is a place where there is no leisure. Do not practice the holy life.
如來、至真、等正覺出現於世，說微妙法，寂滅無為，向菩提道，或有眾生生於中國，而有邪見，懷顛倒心，惡行成就，必入地獄，是為不閑處，不得修梵行。
 The Tathagata, the Supreme Realm, and others who are fully enlightened appear in the world and preach the subtle Dharma, the cessation of inaction, and the path to Bodhi. If there are sentient beings born in China who have wrong views, have perverted minds, and perform evil deeds, they will surely go to hell. This is why If you have no leisure time, you cannot practice the holy life.
如來、至真、等正覺出現於世，說微妙法，寂滅無為，向菩提道，或有眾生生於中國，聾、盲、瘖瘂，不得聞法、修行梵行，是為不閑。
 The Tathagata, the Supreme Realm, and others who are fully enlightened appear in the world, preach the subtle Dharma, become silent and do nothing, and lead the way to Bodhi. There may be sentient beings born in China who are deaf, blind, and disabled, and cannot hear the Dharma or practice the holy life. This is not idle. .
如來、至真、等正覺不出世間，無有能說微妙法，寂滅無為，向菩提道，而有眾生生於中國，彼諸根具足，堪受聖教，而不值佛，不得修行梵行，是為八不閑。
 The Tathagata, the Supreme True Enlightenment, etc. have not emerged from the world, and no one can speak the subtle Dharma. They are silent and inactive, leading to the path to Bodhi. However, there are living beings born in China who have sufficient faculties and are worthy of receiving the holy teachings. However, they are not worthy of the Buddha and cannot Practicing the holy life is the eight things to do without idleness.
「云何八生法？
 "Why are there eight methods of birth?
謂八大人覺：
 It is said that the eight great people are aware of:
道當少欲，多欲非道；
 The Tao is to have few desires, having too many desires is not the Tao;
道當知足，無厭非道；
 The Tao is to be content, not to be dissatisfied is not the Tao;
道當閑靜，樂眾非道；
 The Tao should be quiet and quiet, and enjoying others is not the Tao;
道當自守，戱笑非道；
 The Tao should be guarded by oneself, and being ruthless and laughing is not the Tao;
道當精進，懈怠非道；
 The way is to be diligent, being lazy is not the way;
道當專念，多忘非道；
 You should focus on the Tao and forget too much about the Tao;
道當定意，亂意非道；
 The Tao should be determined, and chaotic intentions are not the Tao;
道當智慧，愚癡非道。
 The Tao is wisdom, ignorance is not the Tao.
云何八知法？
 What are the Eight Knowledges of Dharma?
謂八除入：
 Say eight divides into:
內有色想，觀外色少，若好若醜，常觀常念，是為初除入。
 There are thoughts of color inside, and few external colors, whether they are good or ugly, and they should be constantly observed and thought about. This is the first step to eliminate it.
內有色想，觀外色無量，若好若醜，常觀常念，是為二除入。
 There is a thought of color inside, and the color outside is immeasurable, whether it is good or ugly, and you should always observe and think about it. This is the elimination of the two.
內無色想，外觀色少，若好若醜，常觀常念，是為三除入。
 There is no thought of color inside, and few colors on the outside, whether good or ugly. Constant observation and constant thought are the three eliminations.
內無色想，外觀色無量，若好若醜，常觀常念，是為四除入。
 There is no thought of color inside, and the color outside is immeasurable, whether it is good or ugly. Constant contemplation and constant thought are the four eliminations.
內無色想，外觀色青，青色、青光、青見，譬如青蓮華，亦如青波羅㮈衣，純一青色、青光、青見，作如是想，常觀常念，是為五除入。
 There is no thought of color inside, but the external color is blue, green, green light, and green vision, such as a green lotus flower, and a green Polo robe, pure blue color, green light, and green vision. Thinking like this, constantly contemplating and thinking, this is Five is divided into.
內無色想，外觀色黃，黃色、黃光、黃見，譬如黃華、黃波羅㮈衣，黃色、黃光、黃見，常念常觀，作如是想，是為六除入。
 There is no color thought inside, but the outer color is yellow, yellow, yellow light, and yellow vision, such as yellow flower, yellow Polo's clothes, yellow color, yellow light, and yellow vision. Constantly think about it and think like this, which is the six elimination factors.
內無色想，觀外色赤，赤色、赤光、赤見，譬如赤華、赤波羅㮈衣，純一赤色、赤光、赤見，常觀常念，作如是想，是為七除入。
 There is no thought of color inside, and the external color is red, red color, red light, and red sight, such as red flowers and red polo clothes, pure red color, red light, and red sight. Constantly observe and think like this, this is the seven Divide.
內無色想，外觀色白，白色、白光、白見，譬如白華、白波羅㮈衣，純一白色、白光、白見，常觀常念，作如是想，是為八除入。
 There is no thought of color inside, but the appearance is white, white, white light, and white vision, such as white flowers and white Polo clothes, pure white, white light, and white vision. Constantly contemplate and think like this, which is the eighth entry.
「云何八證法？
 "What are the eight evidences?
謂八解脫：
 The eight liberations:
色觀色，一解脫。
 Look at the color, and you will be liberated.
內無色想，觀外色，二解脫。
 There is no inner thought of color, and the second liberation is to observe the outer color.
淨解脫，三解脫。
 Pure liberation, three liberations.
度色想，滅瞋恚想，住空處，四解脫。
 Reduce the thoughts of color, eliminate the thoughts of anger and hatred, dwell in the empty place, and achieve the four liberations.
度空處，住識處，五解脫。
 The place of emptiness, the place of abiding consciousness, the five liberations.
度識處，住不用處，六解脫。
 The place of awareness, the place where there is no use, the six liberations.
度不用處，住有想無想處，七解脫。
 The place where there is no need to live, the place where there is thought but no thought, the seven liberations.
度有想無想處，住想知滅，八解脫。
 To save the place where there are thoughts but no thoughts, to know the cessation of thoughts, the eight liberations.
諸比丘！是為八十法，如實無虛，如來知已，平等說法。
 Monks! These are the Eighty Dharmas, which are truthful and true. The Tathagata knows oneself and speaks the Dharma equally.
「復有九成法、九修法、九覺法、九滅法、九退法、九增法、九難解法、九生法、九知法、九證法。
 "There are again the Nine Percent Method, the Nine Cultivation Method, the Nine Awakening Method, the Nine Cessation Method, the Nine Reduction Method, the Nine Increased Method, the Nine Difficulty Solution Method, the Nine Generation Method, the Nine Knowledge Method, and the Nine Realization Method.
云何九成法？
 Why is there a ninety-percent method?
謂九淨滅枝法：
 It is called the nine-purity method of destroying branches:
戒淨滅枝、心淨滅枝、見淨滅枝、度疑淨滅枝、分別淨滅枝、道淨滅枝、除淨滅枝、無欲淨滅枝、解脫淨滅枝。
 The pure cessation branch of morality, the pure cessation of mind, the pure cessation of view, the pure cessation of doubt, the pure cessation of discrimination, the pure cessation of path, the pure cessation of elimination, the pure cessation of desire, and the pure cessation of liberation.
云何九修法？
 Why do you practice nine methods?
謂九喜本：
 It’s called Nine Joys:
一喜，二愛，三悅，四樂，五定，六如實知，七除捨，八無欲，九解脫。
 The first is joy, the second is love, the third is joy, the fourth is joy, the fifth is concentration, the sixth is knowledge of truth, the seventh is equanimity, the eighth is desirelessness, and the ninth is liberation.
「云何九覺法？
 "Why the Nine Enlightenment Dharma?
謂九眾生居：
 It is said that nine sentient beings live in:
或有眾生，若干種身若干種想，天及人是，是初眾生居。
 There may be sentient beings with several kinds of bodies and several kinds of thoughts. Heaven and humans are the first living beings to live there.
或有眾生，若干種身而一想者，梵光音天最初生時是，是二眾生居。
 Perhaps there are sentient beings with several bodies and one thought. When the Brahma Light Sound Heaven was first born, it was where two sentient beings lived.
或有眾生，一身若干種想，光音天是，是三眾生居。
 There may be sentient beings who have several thoughts in one body. The light and sound heaven is where the three sentient beings reside.
或有眾生，一身一想，遍淨天是，是四眾生居。
 Perhaps there are sentient beings, one body and one thought, all over the pure heaven, where the four sentient beings reside.
或有眾生，無想無所覺知，無想天是，是五眾生居。
 There may be sentient beings who have no thoughts and no awareness, and the world without thoughts is where the five sentient beings reside.
復有眾生，空處住，是六眾生居。
 Again there are sentient beings, living in the empty place, where the six sentient beings live.
復有眾生，識處住，是七眾生居。
 Again there are sentient beings who live in the place of consciousness, and these seven living beings live there.
復有眾生，不用處住，是八眾生居。
 Again, there are living beings who don’t need to live anywhere, but these eight living beings live there.
復有眾生，住有想無想處，是九眾生居。
 Again, there are sentient beings who live in the place where there are thoughts but no thoughts. This is where the nine sentient beings live.
「云何九滅法？
 "Why are there nine methods of destruction?
謂九愛本：
 It’s called Nine Loves:
因愛有求，因求有利，因利有用，因用有欲，因欲有著，因著有嫉，因嫉有守，因守有護。
 There is seeking because of love, there is benefit because of seeking, there is use because of benefit, there is desire because of use, there is desire because of desire, there is jealousy, there is guarding because of jealousy, and there is protection because of guarding.
云何九退法？
 Why are there nine ways to retreat?
謂九惱法：
 The method of nine troubles:
有人已侵惱我，今侵惱我，當侵惱我；
 Someone has offended me, now offends me, and should offend me;
我所愛者，已侵惱，今侵惱，當侵惱；
 The one I love has been harassed, now I am harassed, I should be harassed;
我所憎者，已愛敬，今愛敬，當愛敬。
 Those whom I hate, I already loved and respected; now I love and respect them, I should love and respect them.
云何九增法？
 Why is it called Jiuzhifa?
謂無惱：
 To say there is no worry:
彼已侵我，我惱何益？
 He has invaded me, so what's the use of being upset?
已不生惱，今不生惱，當不生惱；
 No more worries, no worries now, no worries anymore;
我所愛者，彼已侵惱，我惱何益？
 The one I love has invaded and annoyed me, so what’s the use of being annoyed?
已不生惱，今不生惱，當不生惱；
 No more worries, no worries now, no worries anymore;
我所憎者，彼已愛敬，我惱何益？
 What is the use of being annoyed if I already love and respect those whom I hate?
已不生惱，今不生惱，當不生惱。
 No worries have arisen, no worries now, no worries in the future.
「云何九難解法？
 "Why are there nine difficult solutions?
謂九梵行：
 It is said that the Nine Brahma Lives:
若比丘有信而不持戒，則梵行不具；
 If a bhikkhu has faith but does not keep the precepts, he will not have the holy life;
比丘有信、有戒、則梵行具足。
 If a bhikkhu has faith and precepts, he will have a complete holy life.
若比丘有信、有戒而不多聞，則梵行不具；
 If a bhikkhu has faith and precepts but does not learn much, he will not have the holy life;
比丘有信、有戒、有多聞，則梵行具足。
 If a bhikkhu has faith, precepts, and extensive knowledge, he will be able to fulfill his holy life.
若比丘有信、有戒、有多聞，不能說法，則梵行不具；
 If a bhikkhu has faith, precepts, and extensive knowledge, but cannot preach the Dharma, then he does not have the holy life;
比丘有信、有戒、有多聞，能說法，則梵行具足。
 If a bhikkhu has faith, precepts, extensive knowledge, and can preach the Dharma, then he has fulfilled the holy life.
若比丘有信、有戒、有多聞，能說法，不能養眾，則梵行不具；
 If a bhikkhu has faith, discipline, and knowledge, can preach the Dharma, but cannot support others, then he does not have the holy life;
若比丘有信、有戒、有多聞，能說法、能養眾，則梵行具足。
 If a bhikkhu has faith, precepts, and extensive knowledge, can teach the Dharma, and can educate others, then he has fulfilled the holy life.
若比丘有信、有戒、有多聞，能說法、能養眾，不能於大眾中廣演法言，則梵行不具；
 If a bhikkhu has faith, precepts, and extensive knowledge, can teach the Dharma, and nourish the public, but cannot widely perform the Dharma among the public, then he does not have the holy life;
若比丘有信、有戒、有多聞，能說法、能養眾，能於大眾廣演法言，則梵行具足。
 If a bhikkhu has faith, precepts, and extensive knowledge, can teach the Dharma, can educate people, and can widely perform Dharma words to the public, then he has fulfilled the holy life.
若比丘有信、有戒、有多聞，能說法、能養眾，能在大眾廣演法言，而不得四禪，則梵行不具；
 If a bhikkhu has faith, discipline, and extensive knowledge, can teach the Dharma, educate people, and perform Dharma in public, but does not possess the four jhanas, then he does not possess the holy life;
若比丘有信、有戒、有多聞，能說法、能養眾，能於大眾廣演法言，又得四禪，則梵行具足。
 If a bhikkhu has faith, precepts, and extensive knowledge, can teach the Dharma, can educate people, can perform Dharma words widely to the public, and has attained the four jhanas, then he has fulfilled the holy life.
若比丘有信、有戒、多聞，能說法、能養眾，在大眾中廣演法言，又得四禪，不於八解脫逆順遊行，則梵行不具；
 If a bhikkhu has faith, discipline, and extensive knowledge, is able to preach the Dharma, and can educate people, and performs the Dharma widely in the public, and has attained the four jhanas, and does not follow the eight liberations, then he does not have the holy life;
有比丘有信、有戒、有多聞，能說法、能養眾，於大眾中廣演法言，具足四禪，於八解脫逆順遊行，則梵行具足。
 If a bhikkhu has faith, precepts, and extensive knowledge, can teach the Dharma, can educate people, can widely recital Dharma words in the public, has the four jhanas, and can move forward and backward in the eight liberations, then the holy life is complete.
若比丘有信、有戒、有多聞，能說法、能養眾，在大眾中廣演法言，得四禪，於八解脫逆順遊行，然不能盡有漏成無漏，心解脫、智慧解脫，於現法中自身作證，生死已盡，梵行已立，所作已辦，更不受有，則梵行不具；
 If a bhikkhu has faith, precepts, and extensive knowledge, can teach the Dharma, can educate people, can widely perform the Dharma words in the public, has attained the four jhanas, and can move forward and backward in the eight liberations, he will not be able to eliminate all leaks and achieve liberation in his mind. Wisdom and liberation testify by themselves in the present Dharma. Birth and death have been completed, the Brahmacharya has been established, and what has been done has been done. If there is no existence, then the Brahmacharya does not exist;
若比丘有信、有戒、有多聞，能說法、能養眾，能在大眾廣演法言，成就四禪，於八解脫逆順遊行，捨有漏成無漏，心解脫、智慧解脫，於現法中自身作證，生死已盡，梵行已立，所作已辦，更不受有，則梵行具足。
 If a bhikkhu has faith, precepts, and extensive knowledge, can teach the Dharma, can educate people, can perform Dharma words widely in the public, can achieve the four jhanas, can move forward and backward in the eight liberations, abandon all leaks and become free of them, be liberated in mind and liberated in wisdom. , in the present Dharma, oneself testifies that life and death are over, the holy life has been established, what has been done has been done, and there is no existence, then the holy life is complete.
「云何九生法？
 "Why the Nine Lives Method?
謂九想：
 Said nine thoughts:
不淨想、觀食想、一切世間不可樂想、死想、無常想、無常苦想、苦無我想、盡想、無欲想。
 Thoughts of impurity, thoughts of food contemplation, thoughts of being unhappy in the world, thoughts of death, thoughts of impermanence, thoughts of impermanence and suffering, thoughts of suffering without self, thoughts of annihilation, and thoughts of no desires.
云何九知法？
 How can I know the Dharma?
謂九異法：
 It is said that there are nine different methods:
生果異、因果異。
 The fruits are different and the causes and effects are different.
生觸異、因觸異。
 The birth and contact are different, and the causes are different.
生受異、因受異。
 The birth and reception are different, and the causes and effects are different.
生想異、因想異。
 The thoughts are different, and the reasons are different.
生集異、因集異。
 The origin and origin are different, and the causes are different.
生欲異、因欲異。
 The desire for life is different, and the desire for reason is different.
生利異、因利異。
 The benefits are different, and the benefits are different.
生求異、因求異。
 Seek differences in life and seek differences in reason.
生煩惱異、因煩惱異。
 There are different kinds of worries, and there are different kinds of worries.
云何九證法？
 Why are there nine proofs?
謂九盡：
 It’s called Jiujin:
若入初禪，則聲刺滅。
 If you enter the first jhana, the sound of stabbing will be extinguished.
入第二禪，則覺觀刺滅。
 Entering the second jhana, you will feel the thorns disappearing.
入第三禪，則喜刺滅。
 Entering the third jhana, joy and thorns disappear.
入第四禪，則出入息刺滅。
 Entering the fourth jhana, the incoming and outgoing breath will cease.
入空處，則色想刺滅。
 When it enters the empty place, the desire for color will be pierced and extinguished.
入識處，則空想刺滅。
 Entering the place of consciousness, empty thoughts are extinguished.
入不用處，則識想刺滅。
 When it is not used, consciousness and thoughts will be destroyed.
入有想無想處，則不用想刺滅。
 When you enter the place where there are thoughts but no thoughts, there is no need to think about annihilation.
入滅盡定，則想受刺滅。
 When you enter the samadhi of annihilation, your thoughts will be stabbed and annihilated.
諸比丘！是為九十法，如實不虛，如來知已，平等說法。
 Monks! These are the Ninety Dharmas, which are truthful and not false. The Tathagata knows oneself and speaks the Dharma equally.
「復有十成法、十修法、十覺法、十滅法、十退法、十增法、十難解法、十生法、十知法、十證法。
 "There are ten methods of improvement, ten methods of cultivation, ten methods of awakening, ten methods of annihilation, ten methods of retreat, ten methods of increase, ten methods of solving difficulties, ten methods of birth, ten methods of knowledge, and ten methods of realization.
云何十成法？
 Why is it so perfect?
謂十救法：
 The ten salvation methods:
一者比丘二百五十戒具，威儀亦具，見有小罪，生大怖畏，平等學戒，心無傾邪。
 First, there are two hundred and fifty bhikkhus who are equipped with precepts and have dignified manners. When they see minor sins, they are greatly frightened. They learn the precepts equally and have no evil intentions.
二者得善知識。
 Both have good teachers.
三者言語中正，多所含受。
 The words of the three are correct and contain many feelings.
四者好求善法，分布不恡。
 The fourth one likes to seek good dharma and is not spread out.
五者諸梵行人有所施設，輙往佐助，不以為勞，難為能為，亦教人為。
 Fifth, when all the Brahma practitioners have something to offer, they go to help others. They don't think it's hard to do anything, but they teach others.
六者多聞，聞便能持，未曾有忘。
 Sixth, if you hear it a lot, you can retain it and never forget it.
七者精進，滅不善法，增長善法。
 The seventh one is to work diligently to destroy unwholesome dharma and increase virtuous dharma.
八者常自專念，無有他想，憶本善行，若在目前。
 Eighth, always concentrate on oneself, without thinking about others, and recall the good deeds as if they were in the present moment.
九者智慧成就，觀法生滅，以賢聖律而斷苦本。
 Ninth, wisdom is achieved, observing the birth and death of Dharma, and eradicating the source of suffering with the virtuous and sage laws.
十者樂於閑居，專念思惟，於禪中間無有調戲。
 The tenth person is happy to live leisurely, concentrate on contemplation, and has no teasing in the middle of Zen.
「云何十修法？
 "What are the ten practices?
謂十正行：
 The Ten Right Conducts:
正見、正思、正語、正業、正命、正方便、正念、正定、正解脫、正知。
 Right view, right thought, right speech, right action, right livelihood, right skill, right mindfulness, right concentration, right liberation, and right understanding.
云何十覺法？
 What are the ten enlightenment methods?
謂十色入：
 It is said that the ten colors enter:
眼入、耳入、鼻入、舌入、身入、色入、聲入、香入、味入、觸入。
 The eyes enter, the ears enter, the nose enters, the tongue enters, the body enters, the form enters, the sound enters, the fragrance enters, the taste enters, and the touch enters.
云何十滅法？
 Why are there ten methods of destruction?
謂十邪行：
 The ten evil deeds:
邪見、邪思、邪語、邪業、邪命、邪方便、邪念、邪定、邪解脫、邪智。
 Wrong views, wrong thoughts, wrong speech, wrong karma, wrong destiny, wrong convenience, wrong thoughts, wrong concentration, wrong liberation, and wrong wisdom.
云何十退法？
 What are the ten ways to retreat?
謂十不善行迹：
 The ten unwholesome deeds:
身殺、盜、婬，口兩舌、惡罵、妄言、綺語，意貪取、嫉妬、邪見。
 Physical murder, theft, sexual intercourse, double-talk, curses, lies, idle talk, greed, jealousy, and wrong views.
云何十增法？
 What is the method of increasing ten times?
謂十善行：
 The ten good deeds:
身不殺、盜、婬，口不兩舌、惡罵、妄言、綺語，意不貪取、嫉妬、邪見。
 The body should not kill, steal, or commit adultery; the speech should not be divisive, scolding, lying, and idle talk; the mind should not be greedy, jealous, or wrong views.
云何十難解法？
 Why is it so difficult to solve?
謂十賢聖居：
 It is said that the Ten Sages and Saints reside there:
一者比丘除滅五枝，二者成就六枝，三者捨一，四者依四，五者滅異諦，六者勝妙求，七者無濁想，八者身行已立，九者心解脫，十者慧解脫。
 First, a bhikkhu eliminates five branches; second, he achieves six branches; third, he gives up one; fourth, he relies on four; fifth, he destroys the different truths; sixth, he achieves sublime pursuit; seventh, he has no turbid thoughts; eighth, the body conduct is established; ninth, he The mind is liberated, and the wisdom is liberated.
「云何十生法？
 "Why are there ten ways of rebirth?
謂十稱譽處：
 The ten places of praise:
若比丘自得信已，為他人說，亦復稱歎諸得信者。
 If a bhikkhu has gained faith and speaks to others, he will also praise and praise those who have gained faith.
自持戒已，為他人說，亦復稱歎諸持戒者。
 After observing the precepts oneself, one can teach others about it and also praise those who keep the precepts.
自少欲已，為他人說，亦復稱歎諸少欲者。
 Since I have had few desires, I have told others about them, and I have also praised those who have had few desires.
自知足已，為他人說，亦復稱歎諸知足者。
 When one is content with oneself, one speaks for others, and one also praises those who are satisfied with oneself.
自樂閑靜，為他人說，亦復稱歎樂閑靜者。
 Self-pleasure and quietness, and telling others about it are also called those who sigh for happiness and quietness.
自多聞已，為他人說，亦復稱歎諸多聞者。
 Since I have heard it many times, I have spoken it to others, and I have also praised those who have heard it many times.
自精進已，為他人說，亦復稱歎諸精進者。
 After oneself has made great efforts, he will tell others about it, and he will also praise those who make great efforts.
自專念已，為他人說，亦復稱歎諸專念者。
 Once you have concentrated on it, you will tell it to others, and you will also be called those who sigh at the concentration.
自得禪定，為他人說，亦復稱歎得禪定者。
 Self-accomplished Zen is said to others, and it is also called a person who sighs and achieves Zen.
自得智慧，為他人說，亦復稱歎得智慧者。
 He who acquires wisdom by himself and speaks it to others is also called a person who sighs and acquires wisdom.
「云何十知法？
 "Why do you know so much about the Dharma?
謂十滅法：
 It is called the method of ten annihilations:
正見之人能滅邪見，諸緣邪見，起無數惡，亦盡除滅。
 People with right views can eliminate wrong views, and all the evil views that arise from them will be eradicated.
諸因正見，生無數善，盡得成就正思、正語、正業、正命、正方便、正念、正定、正解脫、正智。
 All causes of right view produce countless good deeds, and achieve right thoughts, right speech, right action, right livelihood, right skill, right mindfulness, right concentration, right liberation, and right wisdom.
正智之人能滅邪智，諸因邪智，起無數惡，悉皆除滅；
 A person of righteous wisdom can destroy wrong wisdom, and all the countless evils caused by wrong wisdom will be eliminated;
諸因正智，起無數善法，盡得成就。
 Due to correct wisdom, countless good deeds arise and all are achieved.
云何十證法？
 What are the ten methods of proof?
謂十無學法：
 It is said that there is no learning method:
無學正見、正思、正語、正業、正命、正方便、正念、正定、正解脫、正智。
 There is no learning of right view, right thought, right speech, right action, right livelihood, right method, right mindfulness, right concentration, right liberation, and right wisdom.
諸比丘！是為百法，如實無虛，如來知已，平等說法。」
 Monks! This is a hundred dharma, truthful and without falsehood. The Tathagata knows oneself and speaks equally. "
爾時，舍利弗佛所印可，諸比丘聞舍利弗所說，歡喜奉行。
 At that time, Sariputra Buddha sealed it, and the bhikkhus heard what Sariputta said and followed it with joy.

11 - DA 11 Increasing One by One

（一一）佛說長阿含第二分增一經第七
 (11) The Buddha said that the second part of the long Agama is added to the seventh sutra.
如是我聞：
 This is what I heard:
一時，佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱。
 At that time, the Buddha had only one tree in the solitude garden in the country of Savatthi, together with a group of 1,250 great bhikkhus.
爾時，世尊告諸比丘：
 At that time, the World-Honored One told the monks:
「我與汝等說微妙法，上中下言，皆悉真正，義味清淨，梵行具足，謂一增法也。
 "I will tell you the subtle Dharma. The upper, middle and lower words are all true. They are pure in meaning and full of Brahma. This is called a Dharma that increases.
汝等諦聽！善思念之！當為汝說。」
 Listen carefully! Miss you well! Let me tell you. "
時，諸比丘受教而聽。
 At that time, the monks were taught and listened.
佛告比丘：
 The Buddha told the bhikkhu:
「一增法者，謂一成法、一修法、一覺法、一滅法、一證法。
 "An increase in the Dharma means a Dharma that is completed, a Dharma that is practiced, a Dharma that is awakened, a Dharma that is eliminated, and a Dharma that is realized.
云何一成法？
 Why is it a law?
謂不捨善法。
 It means not giving up the good Dharma.
云何一修法？
 Why should I practice law?
謂常自念身。
 It means always thinking about yourself.
云何一覺法？
 How can I realize the Dharma?
謂有漏觸。
 It is said that there is leakage.
云何一滅法？
 Why is it possible to destroy the law?
謂有我慢。
 It is said that I am slow.
云何一證法？
 How can I prove the Dharma?
謂無礙心解脫。
 It is said to be free from hindrance.
「又有二成法、二修法、二覺法、二滅法、二證法。
 “There are also two methods of perfection, two methods of cultivation, two methods of awakening, two methods of annihilation, and two methods of realization.
云何二成法？
 How can there be two perfect methods?
謂知慚、知愧。
 It is called knowing shame and shame.
云何二修法？
 Why do you want to practice Dharma?
謂止與觀。
 It’s called stopping and observing.
云何二覺法？
 Why is there two enlightenment methods?
謂名與色。
 Name and form.
云何二滅法？
 Why are there two methods of destruction?
謂無明、有愛。
 It is called ignorance and love.
云何二證法？
 What are the two methods of proof?
謂明與解脫。
 It means enlightenment and liberation.
「又有三成法、三修法、三覺法、三滅法、三證法。
 "There are also the three methods of perfection, the three methods of cultivation, the three methods of enlightenment, the three methods of annihilation, and the three methods of realization.
云何三成法？
 Why is there a three-part method?
一者親近善友，二者耳聞法音，三法法成就。
 One is to be close to good friends, the other is to hear the sound of the Dharma, and the third is to achieve the Dharma.
云何三修法？
 Why do you practice three methods?
謂三三昧：
 It is called Samsamadhi:
空三昧、無想三昧、無作三昧。
 The samadhi of emptiness, the samadhi of no thought, the samadhi of no action.
云何三覺法？
 What is the three enlightenment methods?
謂三受：
 It is said that there are three feelings:
苦受、樂受、不苦不樂受。
 Painful feeling, pleasant feeling, neither painful nor pleasant feeling.
云何三滅法？
 Why are there three methods of destruction?
謂三愛：
 The three loves:
欲愛、有愛、無有愛。
 Desire, love, and non-love.
云何三證法？
 What are the three methods of proof?
謂三明：
 It’s called Sanming:
宿命智、天眼智、漏盡智。
 Fateful wisdom, celestial eye wisdom, and drain-out wisdom.
「又有四成法、四修法、四覺法、四滅法、四證法。
 "There are also the Four Perfection Dharma, the Four Cultivation Dharma, the Four Awakening Dharma, the Four Cessation Dharma, and the Four Realization Dharma.
云何四成法？
 What is the Four Perfect Methods?
一者住中國，二者近善友，三者自謹慎，四者宿殖善本。
 One is living in China, the other is close to good friends, the third is cautious, and the fourth is a collector of rare books.
云何四修法？
 What are the four methods of cultivation?
住四念處：
 Stay in the four places of mindfulness:
比丘內身身觀，精勤不懈，憶念不忘，捨世貪憂；
 A bhikkhu contemplates the inner body, works diligently, never forgets, and gives up the greed and worries of the world;
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.
云何四覺法？
 What is the meaning of the Four Awareness Dharma?
謂四食：
 The four foods are:
摶食、觸食、念食、識食。
 Push food, touch food, think about food, recognize food.
云何四滅法？
 Why are there four methods of destruction?
謂四受：
 The four feelings:
欲受、我受、戒受、見受。
 Desire to feel, self to feel, precepts to feel, and seeing to feel.
云何四證法？
 What are the Four Evidences?
謂四沙門果：
 It is called the Four Samana Fruits:
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.
「又有五成法、五修法、五覺法、五滅法、五證法。
 “There are also the Five Perfection Dharma, the Five Cultivation Dharma, the Five Enlightenment Dharma, the Five Cessation Dharma, and the Five Realization Dharma.
云何五成法？
 Why the five percent method?
謂五滅盡支：
 The five annihilating factors are:
一者信佛、如來、至真，十號具足。
 One person believes in Buddha, Tathagata, and the Supreme Being, and possesses the tenth number.
二者無病，身常安隱。
 Both of them are disease-free and are always in good health.
三者質直無有諛諂，真趣如來涅槃徑路。
 The three are straight and without flattery, and they are the path to Nirvana for the Tathagata.
四者專心不亂，諷誦不忘。
 The fourth is to be attentive and not distracted, and to recite without forgetting.
五者善於觀察法之起滅，以賢聖行盡於苦本。
 The fifth one is good at observing the rise and fall of the Dharma, and uses the virtuous and sage conduct to end the suffering.
云何五修法？
 What are the five cultivation methods?
謂五根：
 The 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.
云何五覺法？
 What is the Five Awareness Dharma?
謂五受陰：
 It is said that the five kinds of Yin are:
色受陰，受、想、行、識受陰。
 Form is affected by Yin, and feelings, thoughts, actions, and consciousness are affected by Yin.
云何五滅法？
 Why are there five methods of destruction?
謂五蓋：
 The five hindrances:
貪欲蓋、瞋恚蓋、睡眠蓋、掉戱蓋、疑蓋。
 The hindrance of greed, hatred and hatred, sleep, loss of strength and doubt.
云何五證法？
 What are the five evidences?
謂五無學聚：
 It is called the Five Wuxue Gathering:
無學戒聚、無學定聚、慧聚、解脫聚、解脫知見聚。
 The unlearned precepts cluster, the unlearned concentration cluster, the wisdom cluster, the liberation cluster, and the liberation knowledge and view cluster.
「復有六成法、六修法、六覺法、六滅法、六證法。
 "There are again the Six Percent Dharma, the Six Cultivation Dharma, the Six Awakening Dharma, the Six Cessation Dharma, and the Six Realization Dharma.
云何六成法？
 What is the sixty-percent method?
謂六重法。
 It's called the sixfold method.
若有比丘修六重法，可敬可重，和合於眾，無有諍訟，獨行無雜。
 If a bhikkhu practices the Sixfold Dharma, he should be respected and respectable, he should be harmonious with others, there will be no disputes and lawsuits, and he should practice alone without any confusion.
云何六？
 Yun He Liu?
於是，比丘身常行慈及修梵行，住仁愛心，名曰重法，可敬可重，和合於眾，無有諍訟，獨行無雜。
 Therefore, a bhikkhu always practices kindness and practices Brahma, lives in benevolent love, is called respecting the Dharma, is respectful and reverent, is harmonious with others, does not have any disputes, and walks alone without any confusion.
復次，比丘口慈、意慈，以己供養及鉢中餘，與人共之，不懷彼此。
 Again, a bhikkhu has a kind mouth and a kind mind, and uses his own offerings and remnants from his alms bowl to share with others without harboring any concern for one another.
復次，比丘聖所行戒，不犯不毀，無有染汙，智者所稱，善具足持戒，成就賢聖出要，平等盡苦，正見及諸梵行，是名重法，可敬可重，和合於眾，無有諍訟，獨行不雜。
 Again, a bhikkhu who practices the precepts in a holy place without breaking or destroying them and without any defilement is called by the wise. He is good at observing the precepts and has achieved the important goal of being a sage. He is equal in all sufferings and has right views and all Brahma lives. This is called respecting the Dharma. You can Be respectful, be harmonious with everyone, have no disputes and lawsuits, and act alone without any confusion.
「云何六修法？
 "What are the Six Cultivation Methods?
謂六念：
 Said 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.
云何六覺法？
 What is the Six Awareness Dharma?
謂六內入：
 It is said that the six inner elements are:
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.
云何六滅法？
 Why are there six methods of destruction?
謂六愛：
 The six loves:
色愛、聲愛，香、味、觸、法愛。
 Love of form, love of sound, love of smell, taste, touch, and dharma.
云何六證法？
 What are the Six Evidences?
謂六神通：
 The six supernatural powers:
一者神足通證，二者天耳通證，三者知他心通證，四者宿命通證，五者天眼通證，六者漏盡通證。
 The first is the wisdom of the foot, the second is the ear of heaven, the third is the knowledge of other minds, the fourth is destiny, the fifth is the eye of heaven, and the sixth is the knowledge of all leaks.
「復有七成法、七修法、七覺法、七滅法、七證法。
 "There are also the Seven Percent Dharma, the Seven Cultivation Dharma, the Seven Enlightenment Dharma, the Seven Cessation Dharma, and the Seven Realization Dharma.
云何七成法？
 Why is it called Qicheng Dharma?
謂七財：
 The seven wealth:
信財、戒財、慙財、愧財、聞財、施財、慧財，是為七財。
 The seven wealth are faith wealth, abstention wealth, shame wealth, shame wealth, hearing wealth, giving wealth, and wisdom wealth.
云何七修法？
 What are the seven practices?
謂七覺意。
 It is called seven consciousnesses.
於是，比丘修念覺意，依無欲、依寂滅、依遠離，修法、修精進、修喜、修猗、修定、修捨，依無欲、依寂滅、依遠離。
 Therefore, the bhikkhu cultivates mindfulness and awareness, relying on non-desire, relying on tranquility, and relying on distance.
「云何七覺法？
 "Why the Seven Enlightenment Dharma?
謂七識住處：
 The abode of the seven consciousnesses:
若有眾生，若干種身若干種想，天及人，此是初識住。
 If there are sentient beings with several kinds of bodies and certain kinds of thoughts, heaven and human beings, this is the first awareness.
復有眾生，若干種身而一想者，梵光音天最初生時是，是二識住。
 There are sentient beings with several kinds of bodies and one thought. When the Brahma Light Sound Heaven was first born, it was with two consciousnesses.
復有眾生，一身若干種想，光音天是，是三識住。
 There are sentient beings who have several kinds of thoughts in one body. The light, sound and heaven are the three consciousnesses.
復有眾生，一身一想，徧淨天是，是四識住處。
 Again there are living beings, one body and one thought, all over the pure heaven, which is the abode of the four consciousnesses.
復有眾生，空處住，是五識住。
 Again, there are living beings who live in an empty space, and these are the five consciousnesses.
或識處住，是六識住。
 Or the residence of consciousness is the residence of six consciousnesses.
或不用處，是七識住。
 Or if it is not used, it is the seven consciousnesses.
「云何七滅法？
 "Why are there seven methods of destruction?
謂七使法：
 It is said that the seven methods are:
欲愛使、有愛使、見使、慢使、瞋恚使、無明使、疑使。
 It is caused by desire, love, ignorance, arrogance, anger, ignorance, and doubt.
云何七證法？
 What are the seven proofs of law?
為七漏盡力。
 Do your best for Qi Lu.
於是，漏盡比丘於一切諸苦、集、滅、味、過、出要，如實知見，觀欲如火坑，亦如刀劍，知欲見欲，不貪於欲，心不住欲；
 Therefore, the bhikkhu who is aware of all sufferings, origins, cessations, tastes, pasts, and exits, knows and sees truthfully the key points of all sufferings, origins, cessations, tastes, pasts, and exits. He observes desires like a fire pit and like a sword.
於中復善觀察，如實得知，如實見已，世間貪婬、惡不善法不起不漏，修四念處，多修多行，五根、五力、七覺意、賢聖八道，多修多行。
 Observe well in the middle, know it as it really is, see it as it really is, greed, sexual misconduct, evil and unwholesome dharmas in the world are not allowed to escape, cultivate the four foundations of mindfulness, practice more practices, the five roots, the five powers, the seven consciousnesses, and the Eight Paths of the Sage. Practice more and practice more.
「復有八成法、八修法、八覺法、八滅法、八證法。
 "There are eight percent dharma, eight cultivation dharma, eight enlightenment dharma, eight annihilation dharma, and eight realization dharma.
云何八成法？
 Why is it eighty-percent method?
謂八因緣。
 It is called eight causes and conditions.
未得梵行而得智，得梵行已智增多。
 Without attaining the holy life, wisdom is gained; after attaining the holy life, wisdom increases.
云何為八？
 Why is the cloud eight?
如是比丘依世尊住，或依師長，或依智慧梵行者住，生慚愧心，有愛有敬，是為初因緣。
 Such a bhikkhu lives by the World Honored One, or by his teachers, or by those who live the holy life of wisdom. He feels ashamed and has love and respect. This is the first cause and condition.
未得梵行而得智，得梵行已智增多。
 Without attaining the holy life, wisdom is gained; after attaining the holy life, wisdom increases.
復次，依世尊住，隨時請問：
 Again, I live with the World Honored One and may I ask you at any time:
『此法云何義，何所趣？』
 "What is the meaning and interest of this teaching?" 』
尊長即為開演深義，是為二因緣。
 Respecting elders is the beginning of profound meaning, which is the two causes.
既聞法已，身心樂靜，是為三因緣。
 After listening to the Dharma, the body and mind are happy and peaceful. This is due to the three causes and conditions.
不為遮道無益雜論，彼到眾中，或自說法，或請他說，猶復不捨賢聖默然，是為四因緣。
 Not to obscure the way and make useless nonsense, when he goes to the crowd, he may preach to himself or invite others to speak, but he still does not abandon the sages and remains silent. This is due to the four causes and conditions.
多聞廣博，守持不忘，諸法深奧，上中下善，義味誠諦，梵行具足，聞已入心，見不流動，是為五因緣。
 He has learned a lot and is broad, he has not forgotten it, all dharma is profound, he is good in the upper and middle parts, his meaning is sincere and true, he has a thorough Brahma practice, his hearing has entered his mind, and his seeing does not flow, these are the five causes and conditions.
修習精勤，滅不善行，善行日增，勉力堪任，不捨斯法，是為六因緣。
 Practice diligently, eliminate unwholesome deeds, increase your good deeds day by day, work hard enough, and never give up on the Dharma. These are the six causes and conditions.
又以智慧知起滅法，賢聖所趣能盡苦際，是為七因緣。
 Also, with wisdom, he knows the laws of origin and destruction, and the sage can end suffering. These are the seven causes and conditions.
又觀五受陰，生想、滅想，此色，色集、色滅，此受、想、行、識，識集、識滅，是為八因緣。
 Also observe the five yin feelings, the birth and cessation of thoughts, this color, the collection and cessation of form, the feeling, thought, action, consciousness, the collection and cessation of consciousness, these are the eight causes and conditions.
未得梵行而有智，已得梵行智增多。
 One has wisdom before attaining the Brahmacharya, but one who has attained the Brahmacharya has increased wisdom.
「云何八修法？
 "Why the eight practices?
謂賢聖八道：
 The eight paths of sages:
正見、正志、正語、正業、正命、正方便、正念、正定。
 Right view, right intention, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration.
云何八覺法？
 What is the Eight Enlightenment Dharma?
謂世八法：
 Eight ways to tell the world:
利、衰、毀、譽、稱、譏、苦、樂。
 Benefit, loss, destruction, reputation, praise, ridicule, suffering, and happiness.
云何八滅法？
 Why are there eight methods of destruction?
謂八邪：
 The eight evils:
邪見、邪志、邪語、邪業、邪命、邪方便、邪念、邪定。
 Wrong views, wrong aspirations, wrong speech, wrong karma, wrong destiny, wrong convenience, wrong thoughts, and wrong concentration.
云何八證法？
 What are the eight evidences?
謂八解脫：
 The eight liberations:
色觀色，一解脫。
 Look at the color, and you will be liberated.
內無色想，外觀色，二解脫。
 There is no color thought inside, color outside, two liberations.
淨解脫，三解脫。
 Pure liberation, three liberations.
度色想，滅瞋恚想，住空處，四解脫。
 Reduce the thoughts of color, eliminate the thoughts of anger and hatred, dwell in the empty place, and achieve the four liberations.
度空處，住識處，五解脫。
 The place of emptiness, the place of abiding consciousness, the five liberations.
度識處，住不用處，六解脫。
 The place of awareness, the place where there is no use, the six liberations.
度不用處，住有想無想處，七解脫。
 The place where there is no need to live, the place where there is thought but no thought, the seven liberations.
度有想無想處，住想知滅，八解脫。
 To save the place where there are thoughts but no thoughts, to know the cessation of thoughts, the eight liberations.
「復有九成法、九修法、九覺法、九滅法、九證法。
 "There are again the Nine Percent Dharma, the Nine Cultivation Dharma, the Nine Enlightenment Dharma, the Nine Nirvana Dharma, and the Nine Realization Dharma.
云何九成法？
 Why is there a ninety-percent method?
謂九淨滅枝法：
 It is called the nine-purity method of destroying branches:
戒淨滅枝、心淨滅枝、見淨滅枝、度疑淨滅枝、分別淨滅枝、道淨滅枝、除淨滅枝、無欲淨滅枝、解脫淨滅枝。
 The pure cessation branch of morality, the pure cessation of mind, the pure cessation of view, the pure cessation of doubt, the pure cessation of discrimination, the pure cessation of the path, the pure cessation of elimination, the pure cessation of desire, and the pure cessation of liberation.
云何九修法？
 Why do you practice nine methods?
謂九喜本：
 It’s called Nine Joys:
一喜，二愛，三悅，四樂，五定，六如實知，七除捨，八無欲，九解脫。
 The first is joy, the second is love, the third is joy, the fourth is joy, the fifth is concentration, the sixth is knowledge of truth, the seventh is equanimity, the eighth is desirelessness, and the ninth is liberation.
云何九覺法？
 Why is it called Jiujue Dharma?
謂九眾生居：
 It is said that nine sentient beings live in:
或有眾生，若干種身若干種想，天及人是，是初眾生居。
 There may be sentient beings with several kinds of bodies and several kinds of thoughts. Heaven and humans are the first living beings to live there.
或有眾生，若干種身而一想者，梵光音天最初生時是，是二眾生居。
 Perhaps there are sentient beings with several bodies and one thought. When the Brahma Light Sound Heaven was first born, it was where two sentient beings lived.
或有眾生，一身若干種想，光音天是，是三眾生居。
 There may be sentient beings who have several thoughts in one body. The light and sound heaven is where the three sentient beings reside.
或有眾生，一身一想，遍淨天是，是四眾生居。
 Perhaps there are sentient beings, one body and one thought, all over the pure heaven, where the four sentient beings reside.
無想無所覺知，無想天是，是五眾生居。
 There is no thought and no awareness. The world without thought is the abode of the five sentient beings.
復有眾生，空處住，是六眾生居。
 Again there are sentient beings, living in the empty place, where the six sentient beings live.
復有眾生，識處住，是七眾生居。
 Again there are sentient beings who live in the place of consciousness, and these seven living beings live there.
復有眾生，不用處住，是八眾生居。
 Again, there are living beings who don’t need to live anywhere, but these eight living beings live there.
復有眾生，住有想無想處，是九眾生居。
 Again, there are sentient beings who live in the place where there are thoughts but no thoughts. This is where the nine sentient beings live.
「云何九滅法？
 "Why are there nine methods of destruction?
謂九愛本：
 It’s called Nine Loves:
因愛有求，因求有利，因利有用，因用有欲，因欲有著，因著有嫉，因嫉有守，因守有護。
 There is seeking because of love, there is benefit because of seeking, there is use because of benefit, there is desire because of use, there is desire because of desire, there is jealousy, there is guarding because of jealousy, and there is protection because of guarding.
云何九證法？
 Why are there nine proofs?
謂九盡：
 It’s called Jiujin:
若入初禪，則聲刺滅。
 If you enter the first jhana, the sound of stabbing will be extinguished.
入第二禪，則覺觀刺滅。
 Entering the second jhana, you will feel the thorns disappearing.
入第三禪，則喜刺滅。
 Entering the third jhana, joy and thorns disappear.
入第四禪，則出入息刺滅。
 Entering the fourth jhana, the incoming and outgoing breath will cease.
入空處，則色想刺滅。
 When it enters the empty place, the desire for color will be pierced and extinguished.
入識處，則空想刺滅。
 Entering the place of consciousness, empty thoughts are extinguished.
入不用處，則識想刺滅。
 When it is not used, consciousness and thoughts will be destroyed.
入有想無想處，則不用想刺滅。
 When you enter the place where there are thoughts but no thoughts, there is no need to think about annihilation.
入滅盡定，則想受刺滅。
 When you enter the samadhi of annihilation, your thoughts will be stabbed and annihilated.
「復有十成法、十修法、十覺法、十滅法、十證法。
 "There are again ten percent dharma, ten cultivation dharma, ten enlightenment dharma, ten annihilation dharma, and ten realization dharma.
云何十成法？
 Why is it so perfect?
謂十救法：
 The ten salvation methods:
一者比丘二百五十戒具，威儀亦具，見有小罪，生大怖畏，平等學戒，心無傾邪。
 First, there are two hundred and fifty bhikkhus who are equipped with precepts and have dignified manners. When they see minor sins, they are greatly frightened. They learn the precepts equally and have no evil intentions.
二者得善知識。
 Both have good teachers.
三者言語中正，多所堪忍。
 The words of the three are correct and can be tolerated by many.
四者好求善法，分布不恡。
 The fourth one likes to seek good dharma and is not spread out.
五者諸梵行人有所施設，輙往佐助，不以為勞，難為能為，亦教人為。
 Fifth, when all the Brahma practitioners have something to offer, they go to help others. They don't think it's hard to do anything, but they teach others.
六者多聞，聞便能持，未曾有忘。
 Sixth, if you hear it a lot, you can retain it and never forget it.
七者精勤，滅不善法，增長善法。
 The seventh is diligence, destroying unwholesome dharma and increasing virtuous dharma.
八者常自專念，無有他想，憶本善行，如在目前。
 Eighth, always concentrate on oneself, without thinking about others, and remember the good deeds as if they were in the present moment.
九者智慧成就，觀法生滅，以賢聖律斷於苦本。
 Ninth, wisdom is achieved, observing the birth and death of Dharma, and using the virtuous and sage laws to end the source of suffering.
十者樂於閑居，專念思惟，於禪中間無有調戲。
 The tenth person is happy to live leisurely, concentrate on contemplation, and has no teasing in the middle of Zen.
「云何十修法？
 "What are the ten practices?
謂十正行：
 The Ten Right Conducts:
正見、正志、正語、正業、正命、正方便、正念、正定、正解脫、正智。
 Right view, right intention, right speech, right action, right livelihood, right means, right mindfulness, right concentration, right liberation, and right wisdom.
云何十覺法？
 What are the ten enlightenment methods?
謂十色入：
 It is said that the ten colors enter:
眼入、耳入、鼻入、舌入、身入、色入、聲入、香入、味入、觸入。
 The eyes enter, the ears enter, the nose enters, the tongue enters, the body enters, the form enters, the sound enters, the aroma enters, the taste enters, and the touch enters.
云何十滅法？
 Why are there ten methods of destruction?
謂十邪行：
 The ten evil deeds:
邪見、邪志、邪語、邪業、邪命、邪方便、邪念、邪定、邪解脫、邪智。
 Wrong views, wrong will, wrong speech, wrong karma, wrong destiny, wrong convenience, wrong thoughts, wrong concentration, wrong liberation, and wrong wisdom.
云何十證法？
 What are the ten methods of proof?
謂十無學法：
 It is said that there is no learning method:
無學正見、正志、正語、正業、正命、正方便、正念、正定、正解脫、正智。
 There is no learning of right view, right intention, right speech, right action, right livelihood, right method, right mindfulness, right concentration, right liberation, and right wisdom.
諸比丘！此名一增法，我今為汝等說如是法，吾為如來、為諸弟子所應作者，皆已備悉，慈愍慇懃，訓誨汝等，汝等亦宜勤奉行之。
 Monks! This is called the Dharma of Increase. I now teach you this Dharma. As the Tathagata and as the author of all the disciples, I have already prepared it. I am compassionate and diligent in teaching you, and you should also diligently follow it.
諸比丘！當在閑居樹下空處，精勤坐禪，勿自放恣，今不勉力，後悔何益？
 Monks! You should sit and meditate diligently in an empty space under the tree, and don't let yourself go. If you don't work hard now, what's the point of regretting it?
此是我教，勤受持之。」
 This is my teaching, accept it diligently and uphold it. "
爾時，諸比丘聞佛所說，歡喜奉行。
 At that time, the monks heard what the Buddha said and followed it with joy.
佛說長阿含經卷第九
 The Buddha Speaks of the Long Agama Sutra Volume 9
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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:
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 2023-12, last updated:
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 2023-10-03
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佛說長阿含經卷第十
 The Buddha Speaks of the Long Agama Sutra Volume 10
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

12 - DA 12 Three Categories

（一二）第二分三聚經第八
 (12) Second Part of the Sanju Sutra, Eighth
如是我聞：
 This is what I heard:
一時，佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱。
 At that time, the Buddha had only one tree in the solitude garden in the country of Savatthi, together with a group of 1,250 great bhikkhus.
爾時，世尊告諸比丘：
 At that time, the World-Honored One told the monks:
「我與汝等說微妙法，義味清淨，梵行具足，謂三聚法。
 "I will tell you the subtle Dharma, which is pure in meaning and complete in the holy life. It is called the Three-Gathering Dharma.
汝等諦聽！思惟念之！當為汝說。」
 Listen carefully! Think about it! Let me tell you. "
時，諸比丘受教而聽。
 At that time, the monks were taught and listened.
佛告比丘：
 The Buddha told the bhikkhu:
「三法聚者，一法趣惡趣。
 "Three dharmas gather together, and one dharma leads to a bad destiny.
一法趣善趣。
 One Dharma is a good place.
一法趣涅槃。
 One Dharma leads to Nirvana.
云何一法趣于惡趣？
 How can a dharma be in a bad realm?
謂無仁慈，懷毒害心，是謂一法將向惡趣。
 It is said that one has no mercy and harbors poisonous intentions, which means that one dharma will lead to an evil destiny.
云何一法趣于善趣？
 How can any dharma be interested in a good state?
謂不以惡心加於眾生，是為一法將向善趣。
 It is said that one does not inflict disgust on all living beings, which is a method that will lead to a good destination.
云何一法趣于涅槃？
 How can any dharma be interested in nirvana?
謂能精勤，修身念處，是為一法將向涅槃。
 It is said that being able to be diligent and cultivate one's mind is a method that will lead to Nirvana.
「復有二法趣向惡趣，復有二法趣向善趣，復有二法趣向涅槃。
 "There are two dharma realms leading to an evil realm, two dharma realms leading to a good realm, and two dharma realms leading to nirvana.
云何二法趣向惡趣？
 Why do the two dharma realms lead to evil realms?
一謂毀戒，二謂破見。
 One is breaking the precepts, and the other is breaking the view.
云何二法趣向善趣？
 Why do the two Dharmas lead to a good destiny?
一謂戒具，二謂見具。
 One is called the instrument of discipline, and the other is called the instrument of seeing.
云何二法趣向涅槃？
 How can the two Dharmas lead to nirvana?
一謂為止，二謂為觀。
 One is called stopping, and the other is called observing.
「復有三法趣向惡趣，三法向善趣，三法向涅槃。
 "There are three dharma paths leading to the bad realm, three dharma paths leading to the good realm, and three dharma paths leading to Nirvana.
云何三法向惡趣？
 Why do the three dharma go to the lower realms?
謂三不善根：
 The three unwholesome roots are:
貪不善根、恚不善根、癡不善根。
 The root of greed is unwholesome, the root of hatred is unwholesome, and the root of ignorance is unwholesome.
云何三法向善趣？
 How can the three dharma lead to a good destination?
謂三善根：
 The three roots of good deeds:
無貪善根、無恚善根、無癡善根。
 There are no good roots of greed, no good roots of hatred, and no good roots of delusion.
云何三法趣向涅槃？
 Why do the three dharma pursuits lead to Nirvana?
謂三三昧：
 It is called Samsamadhi:
空三昧、無相三昧、無作三昧。
 The samadhi of emptiness, the samadhi of formlessness, and the samadhi of non-action.
「又有四法趣向惡趣，四法向善趣，四法向涅槃。
 “There are four more dharma paths leading to the bad realm, four dharma paths leading to the good realm, and four dharma paths leading to Nirvana.
云何四法向惡趣？
 Why do the four dharma go to the lower realms?
謂愛語、恚語、怖語、癡語。
 It is called words of love, words of hatred, words of fear, and words of ignorance.
云何四法向善趣？
 Why do the four dharmas lead to a good destination?
謂不愛語、不恚語、不怖語、不癡語。
 It means no loving words, no hateful words, no fearful words, and no foolish words.
云何四法向涅槃？
 Why are the four dharmas leading to nirvana?
謂四念處：
 The four foundations of mindfulness:
身念處、受念處、意念處、法念處。
 Mindfulness of the body, mindfulness of feelings, mindfulness, and thought of Dharma.
「復有五法向惡趣，五法向善趣，五法向涅槃。
 "Again, there are five dharma leading to the bad realm, five dharma leading to the good realm, and five dharma leading to nirvana.
云何五法向惡趣？
 Why do the five dharma go to the lower realms?
謂破五戒：
 To break the five precepts:
殺、盜、婬逸、妄語、飲酒。
 Killing, stealing, sexual immorality, lying, and drinking alcohol.
云何五法向善趣？
 Why do the five dharma lead to a good destination?
謂持五戒：
 It means observing the five precepts:
不殺、不盜、不婬、不欺、不飲酒。
 Don’t kill, don’t steal, don’t commit adultery, don’t bully, and don’t drink alcohol.
云何五法趣向涅槃？
 Why do the five dharmas lead to nirvana?
謂五根：
 The 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.
「又有六法向惡趣，六法向善趣，六法向涅槃。
 "There are six more dharma leading to the bad realm, six dharma leading to the good realm, and six dharma leading to Nirvana.
云何六法向惡趣？
 Why do the six dharma go to the lower realms?
謂六不敬：
 It is said that there are six disrespects:
不敬佛、不敬法、不敬僧、不敬戒、不敬定、不敬父母。
 No respect for Buddha, no respect for Dharma, no respect for Sangha, no respect for precepts, no respect for concentration, no respect for parents.
云何六法向善趣？
 How can the six dharmas lead to a good destination?
謂六敬法：
 The six methods of respect:
敬佛、敬法、敬僧、敬戒、敬定、敬父母。
 Respect the Buddha, the Dharma, the Sangha, the precepts, concentration, and parents.
云何六法向涅槃？
 How can the Six Dharmas lead to Nirvana?
謂六思念：
 The six thoughts:
念佛、念法、念僧、念戒、念施、念天。
 Recite Buddha, Dharma, Sangha, Precepts, Giving, and Heaven.
「又有七法向惡趣，七法向善趣，七法向涅槃。
 "There are also seven dharma leading to the bad realm, seven dharma leading to the good realm, and seven dharma leading to Nirvana.
云何七法向惡趣？
 Why do the seven dharma go to the lower realms?
謂殺生、不與取、婬逸、妄語、兩舌、惡口、綺語。
 It refers to killing, not taking, lewdness, lying, double-tongue, harsh words, and idle talk.
云何七法向善趣？
 Why do the seven dharma lead to a good destination?
謂不殺生、不盜、不婬、不欺、不兩舌、不惡口、不綺語。
 It means not killing, not stealing, not committing sexual misconduct, not cheating, not being divisive, not using harsh words, and not using idle talk.
云何七法向涅槃？
 How can the Seven Dharmas lead to Nirvana?
謂七覺意：
 The seven consciousnesses:
念覺意、擇法覺意、精進覺意、猗覺意、定覺意、喜覺意、捨覺意。
 Mindfulness awareness, Dhamma awareness, energy awareness, Yi awareness, concentration awareness, joy awareness, and equanimity awareness.
「又有八法向惡趣，八法向善趣，八法向涅槃。
 "There are eight more dharmas leading to an evil realm, eight dharmas leading to a good realm, and eight dharmas leading to Nirvana.
云何八法向惡趣？
 Why do the eight dharma go to the lower realms?
謂八邪行：
 The eight evil deeds:
邪見、邪志、邪語、邪業、邪命、邪方便、邪念、邪定。
 Wrong views, wrong aspirations, wrong speech, wrong karma, wrong destiny, wrong convenience, wrong thoughts, and wrong concentration.
云何八法向善趣？
 Why do the eight dharma lead to a good destination?
謂世正見：
 The right view of the world:
正志、正語、正業、正命、正方便、正念、正定。
 Right intention, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration.
云何八法向涅槃？
 Why are the Eight Dharmas leading to Nirvana?
謂八賢聖道：
 It is called the Eight Sages and Saints:
正見、正志、正語、正業、正命、正方便、正念、正定。
 Right view, right intention, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration.
「又有九法向惡趣，九法向善趣，九法向涅槃。
 "There are also nine dharma leading to the bad realm, nine dharma leading to the good realm, and nine dharma leading to nirvana.
云何九法向惡趣？
 Why do the nine dharma go to the lower realms?
謂九惱：
 It’s called nine troubles:
有人已侵惱我，今侵惱我，當侵惱我；
 Someone has offended me, now offends me, and should offend me;
我所愛者，已侵惱，今侵惱，當侵惱；
 The one I love has been harassed, now I am harassed, I should be harassed;
我所憎者，已愛敬，今愛敬，當愛敬。
 Those whom I hate, I already loved and respected; now I love and respect them, I should love and respect them.
云何九法向善趣？
 Why do the nine dharma lead to a good destination?
謂九無惱：
 It is said that there is no trouble:
彼已侵我，我惱何益？
 He has invaded me, so what's the use of being upset?
已不生惱，今不生惱，當不生惱；
 No more worries, no worries now, no worries anymore;
我所愛者，彼已侵惱，我惱何益？
 The one I love has invaded and annoyed me, so what’s the use of being annoyed?
已不生惱，今不生惱，當不生惱；
 No more worries, no worries now, no worries anymore;
我所憎者，彼已愛敬，我惱何益？
 What is the use of being annoyed if I already love and respect those whom I hate?
已不生惱，當不生惱，今不生惱。
 I no longer have any worries, then I didn’t have any worries, and now I don’t have any worries.
云何九法向涅槃？
 How can the Nine Dharmas lead to Nirvana?
謂九善法，一喜，二愛，三悅，四樂，五定，六實知，七除捨，八無欲，九解脫。
 It is called the Nine Good Dharmas: one is joy, the other is love, the third is pleasure, the fourth is joy, the fifth is concentration, the sixth is true knowledge, the seventh is elimination of equanimity, the eighth is desirelessness, and the ninth is liberation.
「又有十法向惡趣，十法向善趣，十法向涅槃。
 "There are also ten dharma leading to the bad destination, ten dharma leading to the good destiny, and ten dharma leading to nirvana.
云何十法向惡趣？
 Why do the ten dharma go to the lower realms?
謂十不善：
 The ten bad qualities are:
身殺、盜、婬，口兩舌、惡罵、妄言、綺語，意貪取、嫉妬、邪見。
 Physical murder, theft, sexual intercourse, double-talk, curses, lies, idle talk, greed, jealousy, and wrong views.
云何十法向善趣？
 Why do the ten dharma lead to a good destination?
謂十善行：
 The ten good deeds:
身不殺、盜、婬，口不兩舌、惡罵、妄言、綺語，意不貪取、嫉妬、邪見。
 The body should not kill, steal, or commit adultery; the speech should not be divisive, scolding, lying, and idle talk; the mind should not be greedy, jealous, or wrong views.
云何十法向涅槃？
 Why are the ten dharmas leading to nirvana?
謂十直道：
 It is said that the ten straight ways are:
正見、正志、正語、正業、正命、正方便、正念、正定、正解脫、正智。
 Right view, right intention, right speech, right action, right livelihood, right means, right mindfulness, right concentration, right liberation, and right wisdom.
諸比丘！如是十法，得至涅槃，是名三聚微妙正法，我為如來、為眾弟子所應作者，無不周備，憂念汝等，故演經道；
 Monks! Such ten methods can lead to Nirvana. These are called the three subtle Dharmas. I have written them for the Tathagata and all my disciples. I have prepared them all carefully. I am thinking about you, so I perform the sutras.
汝等亦宜自憂其身，當處閑居、樹下思惟，勿為懈怠，今不勉力，後悔無益。」
 You should also worry about yourselves, stay idle and meditate under the trees, and don't be lazy. If you don't work hard now, it will be useless to regret. "
諸比丘聞佛所說，歡喜奉行。
 When the bhikkhus heard what the Buddha said, they followed it with joy.

13 - DA 13 The Great Method of Origination

（一三）佛說長阿含第二分大緣方便經第九
 (13) The Buddha said that the ninth part of the second part of the Great Condition Convenient Sutra of Chang Agama
如是我聞：
 This is what I heard:
一時，佛在拘流沙國劫摩沙住處，與大比丘眾千二百五十人俱。
 At one time, the Buddha was staying at the residence of Kalemosa in the Kingdom of Kuliusha, together with a group of 1,250 great monks.
爾時，阿難在閑靜處，作是念言：
 At that time, Ananda was in a quiet place and recited these words:
「甚奇！甚特！世尊所說十二因緣法之光明，甚深難解，如我意觀，猶如目前，以何為深？」
 How strange! How extraordinary! The light of the twelve causes and conditions mentioned by the World Honored One is so profound that it is difficult to understand. As far as I can see, it is just like now. How can it be so deep?
於是，阿難即從靜室起，至世尊所，頭面禮足，在一面坐，白世尊言：
 Then Ananda got up from the quiet room, went to where the Blessed One was, bowed his head, faced his feet, sat on one side, and said to the Blessed One:
「我向於靜室，默自思念：
 "I turn to a quiet room and think to myself silently:
『甚奇！甚特！世尊所說十二因緣法之光明，甚深難解，如我意觀，如在目前，以何為深？』
 "It's amazing! Shit! The light of the twelve causes and conditions mentioned by the World Honored One is so profound that it is difficult to understand. As I see it, as it is now, how can it be so deep? 』
」
爾時，世尊告阿難曰：
 At that time, the World-Honored One told Ananda:
「止！止！勿作此言：
 "Stop! Stop! Don't say this:
『十二因緣法之光明，甚深難解！』阿難！此十二因緣難見難知，諸天、魔、梵、沙門、婆羅門、未見緣者，若欲思量觀察分別其義者，則皆荒迷，無能見者。
 "The light of the twelve causes and conditions is so profound that it is difficult to understand!" ” Ananda! These twelve causes and conditions are difficult to see and know. If gods, demons, Brahmans, ascetics, Brahmins, and those who have not seen the conditions want to think about, observe and distinguish their meanings, they will all be confused and unable to see them.
阿難！我今語汝老死有緣，若有問言：
 Ananda! Now I say that you are destined to die in old age. If you have any questions:
『何等是老死緣？』
 "What kind of fate is old age and death?" 』
應答彼言：
 Answer him:
『生是老死緣！』若復問言：
 "Life is the fate of old age and death!" ’ If you ask again:
『誰是生緣？』
 "Who is born?" 』
應答彼言：
 Answer him:
『有是生緣。』
 "Existence is fate. 』
若復問言：
 If you ask again:
『誰是有緣？』
 "Who is destined?" 』
應答彼言：
 Answer him:
『取是有緣。』
 "It's fate to take it. 』
若復問言：
 If you ask again:
『誰是取緣？』
 "Who is the source?" 』
應答彼言：
 Answer him:
『愛是取緣。』
 "Love is based on fate. 』
若復問言：
 If you ask again:
『誰是愛緣？』
 "Who is Ai Yuan?" 』
應答彼言：
 Answer him:
『受是愛緣。』
 "Feeling is love. 』
若復問言：
 If you ask again:
『誰是受緣？』
 "Who is the recipient?" 』
應答彼言：
 Answer him:
『觸是受緣。』
 "Contact is the condition of feeling. 』
若復問言：
 If you ask again:
『誰為觸緣？』
 "Who is in contact? 』
應答彼言：
 Answer him:
『六入是觸緣。』
 "The six sense organs are the conditions of contact. 』
若復問言：
 If you ask again:
『誰為六入緣？』
 "Who is bound by the Six Objects? 』
應答彼言：
 Answer him:
『名色是六入緣。』
 "Nature and form are the six conditions of connection. 』
若復問言：
 If you ask again:
『誰為名色緣？』
 "Who is the cause of name and form?" 』
應答彼言：
 Answer him:
『識是名色緣。』
 "Consciousness is the condition of name and form. 』
若復問言：
 If you ask again:
『誰為識緣？』
 "Who is the reason for knowing?" 』
應答彼言：
 Answer him:
『行是識緣。』
 "The action is the condition of consciousness. 』
若復問言：
 If you ask again:
『誰為行緣？』
 "Who is responsible for the fate?" 』
應答彼言：
 Answer him:
『癡是行緣。』
 "Insanity is the cause of action. 』
阿難！如是緣癡有行，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、死、憂、悲、苦惱，大患所集，是為此大苦陰緣。」
 Ananda! In this way, delusion has conditioned actions, conditioned actions have consciousness, conditioned consciousness has name and form, conditioned name and form have six senses, conditioned six senses have contact, conditioned contact has feeling, conditioned feeling has love, conditioned love has grasping, conditioned grasping has existence, and conditions have There is life, and there are old age, death, worry, sorrow, and suffering due to birth. The gathering of great disasters is the Yin condition of great suffering. "
佛告阿難：
 The Buddha told Ananda:
「緣生有老死，此為何義？
 "There is old age and death due to birth, what is the meaning of this?
若使一切眾生無有生者，寧有老死不？」
 If all sentient beings were to be deprived of life, would they rather age and die? "
阿難答曰：
 Ananda replied:
「無也。」
 Nothing.
「是故，阿難！以此緣，知老死由生，緣生有老死，我所說者，義在於此。」
 That's why, Ananda! With this reason, you know that aging and death are caused by birth, and birth and death are caused by birth. The meaning of what I said lies in this.
又告阿難：
 He also told Ananda:
「緣有有生，此為何義？
 "Destiny means there is life, what is the meaning of this?
若使一切眾生無有欲有、色無色有者，寧有生不？」
 If all sentient beings were to have no desires and no forms, would they rather be alive? "
答曰：
 Answer:
「無也。」
 Nothing.
「阿難！我以此緣，知生由有，緣有有生，我所說者，義在於此。」
 Ananda! With this condition, I know that birth comes from existence, and condition has existence. The meaning of what I say lies in this.
又告阿難：
 He also told Ananda:
「緣取有有，此為何義？
 "What is the meaning of "conditional attachment and existence"?
若使一切眾生無有欲取、見取、戒取、我取者，寧有有不？」
 If all sentient beings were to have no desires, views, abstentions, or egos, would it be better to have them? "
答曰：
 Answer:
「無也。」
 Nothing.
「阿難！我以此緣，知有由取，緣取有有，我所說者，義在於此。」
 Ananda! With this condition, I know that there is a reason for taking, and there is a condition for taking. The meaning of what I said lies in this.
又告阿難：
 He also told Ananda:
「緣愛有取，此為何義？
 "Fate and love have to be taken, what's the meaning of this?
若使一切眾生無有欲愛、有愛、無有愛者，寧有取不？」
 If all sentient beings were to be free from desire, love, and non-love, would they rather take it? "
答曰：
 Answer:
「無有。」
 Nothing.
「阿難！我以此緣，知取由愛，緣愛有取，我所說者，義在於此。」
 Ananda! With this condition, I know that taking is due to love, and due to love there is taking. The meaning of what I am saying lies in this.
又告阿難：
 He also told Ananda:
「緣受有愛，此為何義？
 "There is love in conditioned feelings, what is the meaning of this?
若使一切眾生無有樂受、苦受、不苦不樂受者，寧有愛不？」
 If all sentient beings were to have no pleasant, painful, neither painful nor pleasant feelings, how would they rather have love? "
答曰：
 Answer:
「無也。」
 Nothing.
「阿難！我以此緣，知愛由受，緣受有愛，我所說者，義在於此。
 "Ananda! Based on this condition, I know that love comes from feeling, and feeling has love as a condition. The meaning of what I say lies in this.
阿難！當知因愛有求，因求有利，因利有用，因用有欲，因欲有著，因著有嫉，因嫉有守，因守有護。
 Ananda! You should know that there is seeking because of love, there is gain because of seeking, there is use because of benefit, there is desire because of use, there is desire because of desire, there is jealousy, there is guarding because of jealousy, and there is protection because of guarding.
阿難！由有護故，有刀杖、諍訟、作無數惡，我所說者，義在於此。
 Ananda! Because of the protection, there are swords and sticks, lawsuits, and countless evils. What I said is the righteousness.
阿難！此為何義，若使一切眾生無有護者，當有刀杖、諍訟，起無數惡不？」
 Ananda! What is the meaning of this? If all sentient beings are left without protection, there will be swords, sticks, lawsuits, and countless evils? "
答曰：
 Answer:
「無也。」
 Nothing.
「是故，阿難！以此因緣，知刀杖、諍訟由護而起，緣護有刀杖、諍訟。
 "That's why, Ananda! Based on this cause and condition, you know that swords, sticks, and lawsuits originate from your protection. It is due to the protection that you have swords, sticks, and lawsuits.
阿難！我所說者，義在於此。」
 Ananda! This is what I am saying. "
又告阿難：
 He also told Ananda:
「因守有護，此為何義？
 “Because there is protection, what is the meaning of this?
若使一切眾生無有守者，寧有護不？」
 If all sentient beings are left with no one to protect them, why would they rather have one to protect them? "
答曰：
 Answer:
「無也。」
 Nothing.
「阿難！我以此緣，知護由守，因守有護，我所說者，義在於此。
 "Ananda! With this reason, I know that protection comes from guarding. Because guarding has protection, the meaning of what I said lies in this.
阿難！因嫉有守，此為何義？
 Ananda! Because of jealousy, there is guarding. Why is this righteous?
若使一切眾生無有嫉者，寧有守不？」
 If all sentient beings were to be free from jealousy, would they rather be safe? "
答曰：
 Answer:
「無也。」
 Nothing.
「阿難！我以此緣，知守由嫉，因嫉有守，我所說者，義在於此。
 "Ananda! With this reason, I know that guarding comes from jealousy, and because of jealousy there is guarding. The meaning of what I said lies in this.
阿難！因著有嫉，此為何義？
 Ananda! Because there is jealousy, why is this righteous?
若使一切眾生無有著者，寧有嫉不？」
 If all sentient beings were to have no existence, would they rather be jealous? "
答曰：
 Answer:
「無也。」
 Nothing.
「阿難！我以此緣，知嫉由著，因著有嫉，我所說者，義在於此。
 "Ananda! With this reason, I know the origin of jealousy. Because there is jealousy, the meaning of what I say lies in this.
阿難！因欲有著，此為何義？
 Ananda! Because desire exists, what is the meaning of this?
若使一切眾生無有欲者，寧有著不？」
 If all sentient beings were to have no desires, would they rather have it? "
答曰：
 Answer:
「無也。」
 Nothing.
「阿難！我以此緣，知著由欲，因欲有著，我所說者，義在於此。
 "Ananda! Based on this condition, I know that it is caused by desire and exists because of desire. The meaning of what I am saying lies in this.
阿難！因用有欲，此為何義？
 Ananda! Because there is desire for use, what is the meaning of this?
若使一切眾生無有用者，寧有欲不？」
 If all sentient beings are rendered useless, would they rather have desires? "
答曰：
 Answer:
「無也。」
 Nothing.
「阿難，我以此義，知欲由用，因用有欲，我所說者，義在於此。
 "Ananda, in this sense, I know that desire is due to use, and because of use there is desire. The meaning of what I am saying lies in this.
阿難！因利有用，此為何義，若使一切眾生無有利者，寧有用不？」
 Ananda! Because it is useful, what is the meaning of this? If it does not benefit all sentient beings, why not use it? "
答曰：
 Answer:
「無也。」
 Nothing.
「阿難！我以此義，知用由利，因利有用，我所說者，義在於此。
 "Ananda! I use this meaning to know that use is due to benefit, because benefit is useful, what I say is the meaning of this.
阿難！因求有利，此為何義？
 Ananda! What is the meaning of seeking benefits?
若使一切眾生無有求者，寧有利不？」
 Wouldn't it be beneficial if all sentient beings had nothing to seek? "
答曰：
 Answer:
「無也。」
 Nothing.
「阿難！我以此緣，知利由求，因求有利，我所說者，義在於此。
 "Ananda! With this reason, I know that benefit comes from seeking, because seeking is beneficial. The meaning of what I say lies in this.
阿難！因愛有求，此為何義？
 Ananda! Because of love, what is the meaning of this?
若使一切眾生無有愛者，寧有求不？」
 If all sentient beings were to have no love, would they rather seek? "
答曰：
 Answer:
「無也。」
 Nothing.
「阿難！我以此緣，知求由愛，因愛有求，我所說者，義在於此。」
 Ananda! With this reason, I know that seeking comes from love, and because of love there is seeking. The meaning of what I say lies in this.
又告阿難：
 He also told Ananda:
「因愛有求，至於守護，受亦如是，因受有求，至於守護。」
 Because of love, there are requests, and as for protection, the same is true for receiving, because of receiving, there are requests, and it is for protection.
佛告阿難：
 The Buddha told Ananda:
「緣觸有受，此為何義？
 "There is feeling due to contact, what is the meaning of this?
阿難！若使無眼、無色、無眼識者，寧有觸不？」
 Ananda! If there is no eye, no color, no eye consciousness, would you rather have contact? "
答曰：
 Answer:
「無也。」
 Nothing.
「若無耳、聲、耳識，鼻、香、鼻識，舌、味、舌識，身、觸、身識，意、法、意識者，寧有觸不？」
 If there is no ear, sound, ear consciousness, nose, fragrance, nose consciousness, tongue, taste, tongue consciousness, body, touch, body consciousness, mind, dharma, consciousness, would you rather have contact?
答曰：
 Answer:
「無也。」
 Nothing.
「阿難！若使一切眾生無有觸者，寧有受不？」
 Ananda! If all sentient beings were to have no contact, would you rather suffer it?
答曰：
 Answer:
「無也。」
 Nothing.
「阿難！我以是義，知受由觸，緣觸有受，我所說者，義在於此。
 "Ananda! This is my righteousness. I know that feeling comes from contact, and feeling depends on contact. The meaning of what I say lies in this.
阿難！緣名色有觸，此為何義？
 Ananda! Dependent name and form have contact, what is the meaning of this?
若使一切眾生無有名色者，寧有心觸不？」
 If all sentient beings were to have no name or form, would they rather have the mind to touch it? "
答曰：
 Answer:
「無也。」
 Nothing.
「若使一切眾生無形色相貌者，寧有身觸不？」
 If all sentient beings were to have no form or appearance, would they rather have physical contact?
答曰：
 Answer:
「無也。」
 Nothing.
「阿難！若無名色，寧有觸不？」
 Ananda! If there is no name or form, would you rather have contact?
答曰：
 Answer:
「無也。」
 Nothing.
「阿難！我以是緣，知觸由名色，緣名色有觸，我所說者，義在於此。
 "Ananda! Based on this condition, I know that contact is caused by name and form. It is the condition that name and form have contact. The meaning of what I say lies in this.
阿難！緣識有名色，此為何義？
 Ananda! Dependent consciousness has name and form, what is the meaning of this?
若識不入母胎者，有名色不？」
 If consciousness does not enter the mother's womb, does it have name and form? "
答曰：
 Answer:
「無也。」
 Nothing.
「若識入胎不出者，有名色不？」
 If consciousness enters the womb but does not come out, does it have name and form?
答曰：
 Answer:
「無也。」
 Nothing.
「若識出胎，嬰孩壞敗，名色得增長不？」
 If one realizes that after the birth of the womb, the baby will be destroyed, will the name and form be increased?
答曰：
 Answer:
「無也。」
 Nothing.
「阿難！若無識者，有名色不？」
 Ananda! If one is ignorant, does he have name and form?
答曰：
 Answer:
「無也。」
 Nothing.
「阿難！我以是緣，知名色由識，緣識有名色，我所說者，義在於此。
 "Ananda! This is the reason why I know that name and form are caused by consciousness. Dependent consciousness has name and form. The meaning of what I say lies in this.
阿難！緣名色有識，此為何義？
 Ananda! Dependent name, form and consciousness, what is the meaning of this?
若識不住名色，則識無住處；
 If consciousness does not abide in name and form, then consciousness has no abode;
若無住處，寧有生、老、病、死、憂、悲、苦惱不？」
 If you don't have a place to live, wouldn't you rather have birth, old age, sickness, death, sorrow, sorrow, and suffering? "
答曰：
 Answer:
「無也。」
 Nothing.
「阿難！若無名色，寧有識不？」
 Ananda! If there is no name or form, wouldn't you rather have consciousness?
答曰：
 Answer:
「無也。」
 Nothing.
「阿難！我以此緣，知識由名色，緣名色有識，我所說者，義在於此。
 "Ananda! I have this condition that knowledge comes from name and form. Dependent on name and form there is consciousness. The meaning of what I say lies in this.
阿難！是故名色緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老、死、憂、悲、苦、惱，大苦陰集。
 Ananda! Therefore, name and form are conditioned by consciousness, consciousness is conditioned by name and form, name and form are conditioned by the six sense organs, the six sense senses are conditioned by contact, contact is conditioned by feeling, feeling is conditioned by love, love is conditioned by taking, taking is conditioned by being, conditioned birth, birth is conditioned by old age, death, sorrow, Sadness, pain, and annoyance, the Yin of Great Suffering gathers.
「阿難！齊是為語，齊是為應，齊是為限，齊此為演說，齊是為智觀，齊是為眾生。
 "Ananda! Qi is for speech, Qi is for response, Qi is for limitation, Qi is for speech, Qi is for wisdom and contemplation, Qi is for sentient beings.
阿難！諸比丘於此法中，如實正觀，無漏心解脫。
 Ananda! In this Dharma, all bhikkhus, with true contemplation, there will be no leakage of mind and liberation.
阿難！此比丘當名為慧解脫，如是解脫比丘如來終亦知，如來不終亦知，如來終不終亦知，如來非終非不終亦知，何以故？
 Ananda! This bhikkhu should be called Wisdom Liberation. Such a liberated bhikkhu also knows that the Tathagata is the ultimate, and also knows that the Tathagata is not final.
阿難！齊是為語，齊是為應，齊是為限，齊是為演說，齊是為智觀，齊是為眾生；
 Ananda! Qi is for speech, Qi is for response, Qi is for limitation, Qi is for speech, Qi is for wisdom and contemplation, Qi is for all living beings;
如是盡知已，無漏心解脫比丘不知不見如是知見。
 Knowing this completely, the bhikkhu who is free from leakage of mind does not know and does not see. This is how he knows and sees.
阿難！夫計我者，齊幾名我見，名色與受，俱計以為我。
 Ananda! Those who plan on me, I will see them all. Their name, form, and feelings all plan on me.
有人言：
 Someone said:
『受非我，我是受。』
 "Feeling is not me, I am feeling." 』
或有言：
 Or it is said:
『受非我，我非受，受法是我。』
 "To feel is not me, I am not to feel, to feel the Dharma is me." 』
或有言：
 Or it is said:
『受非我，我非受，受法非我，但愛是我。』
 "To feel is not me, I am not to feel, to feel is not me, but love is me." 』
「阿難！彼見我者，言受是我，當語彼言：
 "Ananda! When he sees me, he feels that it is me. He should say to him:
『如來說三受，樂受、苦受、不苦不樂受。
 “The Tathagata talks about three kinds of feeling: pleasant feeling, painful feeling, and neither painful nor pleasant feeling.
當有樂受時，無有苦受、不苦不樂受；
 When there is pleasant feeling, there is no painful feeling, neither painful nor pleasant feeling;
有苦受時，無有樂受、不苦不樂受；
 When there is painful feeling, there is no pleasant feeling, neither painful nor pleasant feeling;
有不苦不樂受時，無有苦受、樂受。』
 When there are neither painful nor pleasant feelings, there are neither painful nor pleasant feelings. 』
所以然者？
 So?
阿難！樂觸緣生樂受，若樂觸滅受亦滅。
 Ananda! Pleasant contact gives rise to pleasant feeling, and if the pleasant contact ceases, the feeling will also cease.
阿難！苦觸緣生苦受，若苦觸滅受亦滅；
 Ananda! The condition of painful contact gives rise to painful feeling, and if the painful contact ceases, the feeling will also cease;
不苦不樂觸緣生不苦不樂受，若不苦不樂觸滅受亦滅。
 Neither pain nor pleasure arises from the feeling of neither pain nor pleasure, and if the feeling is neither pain nor pleasure, the feeling also ceases.
阿難！如兩木相攢則有火生，各置異處則無有火。
 Ananda! If two trees are stacked together, there will be fire; if they are placed in different places, there will be no fire.
此亦如是，因樂觸緣故生樂受，若樂觸滅受亦俱滅；
 This is also the case, because of pleasant contact, pleasant feeling arises, and if the pleasant contact ceases, the feeling will also cease;
因苦觸緣故生苦受，若苦觸滅受亦俱滅；
 Bitter feelings arise due to painful contact, and if the painful contact ceases, the feelings will also cease;
因不苦不樂觸緣生不苦不樂受，若不苦不樂觸滅受亦俱滅。
 Due to the neither-painful-nor-pleasant contact, neither-painful-nor-pleasant feeling arises. If neither-painful nor-pleasant contact annihilates the feeling, it will also cease.
阿難！此三受有為無常，從因緣生，盡法、滅法，為朽壞法。
 Ananda! These three feelings are impermanent, arise from causes and conditions, end and destroy dharmas, and are corrupt dharmas.
彼非我有，我非彼有，當以正智如實觀之。
 That does not exist for me, and I do not exist for that. We should observe it as it really is with correct wisdom.
阿難！彼見我者，以受為我，彼則為非。
 Ananda! He who sees me thinks that what he receives is me, but he thinks it is not.
「阿難！彼見我者，言受非我，我是受者，當語彼言：
 "Ananda! When someone sees me, he says that it is not me who is receiving it. I am the one who is receiving it. I should say to him:
『如來說三受，苦受、樂受、不苦不樂受。
 “The Tathagata talks about three kinds of feeling: painful feeling, pleasant feeling, and neither painful nor pleasant feeling.
若樂受是我者，樂受滅時，則有二我，此則為過。
 If the pleasant feeling is mine, then when the pleasant feeling ceases, there will be two selves, which is an error.
若苦受是我者，苦受滅時，則有二我，此則為過。
 If the painful feeling is a self, then when the painful feeling ceases, there will be two selves, which is an error.
若不苦不樂受是我者，不苦不樂受滅時，則有二我，此則為過。』
 If the neither-painful-nor-pleasant feeling is my self, and when the neither-painful-nor-pleasant feeling is annihilated, then there are two selves, and this is an excess. 』
阿難！彼見我者，言：
 Ananda! When he saw me, he said:
『受非我，我是受。』
 "Feeling is not me, I am feeling." 』
彼則為非。
 He is wrong.
阿難！彼計我者，作此說：
 Ananda! He who plotted against me said this:
『受非我，我非受，受法是我。』
 "To feel is not me, I am not to feel, to feel the Dharma is me." 』
當語彼言：
 What he said:
『一切無受。
 Nothing is felt.
汝云何言有受法？
 How can you say that there is a Dharma?
汝是受法耶？』
 Are you accepting the Dharma? 』
對曰：
 To say:
『非是。』
 "No. 』
是故，阿難！彼計我者，言：
 That’s why, Ananda! He who plotted against me said:
『受非我，我非受，受法是我。』
 "To feel is not me, I am not to feel, to feel the Dharma is me." 』
彼則為非。
 He is wrong.
「阿難！彼計我者，作是言：
 "Ananda! He who plotted against me said this:
『受非我，我非受，受法非我，但愛是我。』
 "To feel is not me, I am not to feel, to feel is not me, but love is me." 』
者，當語彼言：
 Those who should speak to him should say:
『一切無受，云何有愛？
 If there is no feeling, how can there be love?
汝是愛耶？』
 Are you Aiye? 』
對曰：
 To say:
『非也。』
 "No." 』
是故，阿難！彼計我者，言：
 That’s why, Ananda! He who plotted against me said:
『受非我，我非受，受法非我，愛是我。』
 “Feeling is not me, I am not feeling, feeling is not me, love is me. 』
者，彼則為非。
 Yes, that is wrong.
阿難！齊是為語，齊是為應，齊是為限，齊是為演說，齊是為智觀，齊是為眾生。
 Ananda! Qi is for speech, Qi is for response, Qi is for limitation, Qi is for speech, Qi is for wisdom and contemplation, Qi is for all living beings.
阿難！諸比丘於此法中如實正觀，於無漏心解脫。
 Ananda! Bhikkhus, by observing the Dharma as it really is, you will be liberated by having a mind that is free from leaks.
阿難！此比丘當名為慧解脫，如是解脫心比丘，有我亦知，無我亦知，有我無我亦知，非有我非無我亦知。
 Ananda! This bhikkhu should be called Wisdom Liberation. A bhikkhu with such a liberated mind knows that there is a self, knows that there is no self, knows that there is a self and does not have a self, and knows that there is no self and no self.
何以故？
 Why?
阿難！齊是為語，齊是為應，齊是為限，齊是為演說，齊是為智觀，齊是為眾生；
 Ananda! Qi is for speech, Qi is for response, Qi is for limitation, Qi is for speech, Qi is for wisdom and contemplation, Qi is for all living beings;
如是盡知已，無漏心解脫比丘不知不見如是知見。」
 Knowing this completely, the bhikkhu who is free from leakage of mind does not know and does not see. This is how he knows and sees. "
佛語阿難：
 The Buddha said to Ananda:
「彼計我者，齊已為定，彼計我者，或言少色是我，或言多色是我，或言少無色是我，或言多無色是我。
 "Those who think about me are already samadhi. Those who think about me may say that they are me with little form, or they may say that they are me with many forms, or they may say that they are me with few forms, or they may say that they are me with many forms.
阿難！彼言少色是我者，定少色是我，我所見是，餘者為非。
 Ananda! He said that the less color is me, and the less color is me. What I see is yes, and the rest is wrong.
多色是我者，定多色是我，我所見是，餘者為非。
 The multi-color is me, and the multi-color is me. What I see is yes, and the rest is wrong.
少無色是我者，定言少無色是我，我所見是，餘者為非。
 The less colorless thing is me. Definitely the less colorless thing is me. What I see is yes, and the rest is wrong.
多無色是我者，定多無色是我，我所見是，餘者為非。」
 Many formless things are me, and many colorless things are me. What I see is yes, and the rest is wrong. "
佛告阿難：
 The Buddha told Ananda:
「七識住，二入處，諸有沙門、婆羅門言：
 "The seven consciousnesses abide in the two places of entry. There are ascetics and brahmins who say:
『此處安隱，為救、為護、為舍、為燈、為明、為歸，為不虛妄，為不煩惱。』
 "Here is peace, for salvation, for protection, for equanimity, for lamp, for illumination, for return, for no futility, no worries." 』
云何為七？
 Why is seven?
或有眾生，若干種身若干種想，天及人，此是初識住處。
 There may be sentient beings with various bodies and thoughts, heaven and human beings. This is the abode of the first awareness.
諸沙門、婆羅門言：
 The ascetics and brahmins said:
『此處安隱，為救、為護、為舍、為燈、為明、為歸，為不虛妄，為不煩惱。』
 "Here is peace, for salvation, for protection, for equanimity, for lamp, for illumination, for return, for no futility, no worries." 』
阿難！若比丘知初識住，知集、知滅、知味、知過、知出要，如實知者。
 Ananda! If a bhikkhu knows the abiding state of primary consciousness, knows its collection, knows its cessation, knows its flavor, knows its faults, and knows its essence, he knows it as it really is.
阿難！彼比丘言：
 Ananda! That bhikkhu said:
『彼非我，我非彼，如實知見。』
 "That is not me, I am not that, I know it as it is." 』
或有眾生，若干種身而一想，梵光音天是；
 Perhaps there are sentient beings with several kinds of bodies, and when they think of it, Brahman light and sound are heard in heaven;
或有眾生，一身若干種想，光音天是；
 There may be sentient beings who have several kinds of thoughts in their bodies, and the light and sound in the sky are there;
或有眾生一身一想，遍淨天是；
 Perhaps there are sentient beings with one body and one thought, all over the pure heaven;
或有眾生，住空處；
 There may be sentient beings living in empty places;
或有眾生，住識處；
 There may be sentient beings living in the place of consciousness;
或有眾生，住不用處，是為七識住處。
 There may be sentient beings who live in a useless place, which is the abode of the seven consciousnesses.
或有沙門、婆羅門言：
 Some ascetics and brahmins may say:
『此處安隱，為救、為護、為舍、為燈、為明、為歸，為不虛妄，為不煩惱。』
 "Here is peace, for salvation, for protection, for equanimity, for lamp, for illumination, for return, for no futility, no worries." 』
阿難！若比丘知七識住，知集、知滅、知味、知過、知出要，如實知見，彼比丘言：
 Ananda! If a bhikkhu knows that the seven consciousnesses abide, that they know their origin, their cessation, their taste, their faults, and their origin, and know their views as they really are, then this bhikkhu says:
『彼非我，我非彼，如實知見。』
 "That is not me, I am not that, I know it as it is." 』
是為七識住。
 It is for the seven consciousnesses.
「云何二入處？
 "Why don't you enter the second place?
無想入、非想非無想入。
 No thoughts enter, neither thoughts nor no thoughts enter.
是為，阿難！此二入處，或有沙門、婆羅門言：
 It’s because of Ananda! At these two entrances, some ascetics and brahmins may say:
『此處安隱，為救、為護、為舍、為燈、為明、為歸，為不虛妄，為不煩惱。』
 "Here is peace, for salvation, for protection, for equanimity, for lamp, for illumination, for return, for no futility, no worries." 』
阿難！若比丘知二入處，知集、知滅、知味、知過、知出要，如實知見，彼比丘言：
 Ananda! If a bhikkhu knows the two bases of entry, knowledge of collection, knowledge of cessation, knowledge of flavor, knowledge of fault, and knowledge of the key point, and knows the view as it really is, then that bhikkhu says:
『彼非我，我非彼，如實知見。』
 "That is not me, I am not that, I know it as it is." 』
是為二入。
 It is for two persons.
「阿難！復有八解脫。
 "Ananda! There are eight more liberations.
云何八？
 Yunheba?
色觀色，初解脫。
 Observation of color is the beginning of liberation.
內無色想，觀外色，二解脫。
 There is no inner thought of color, and the second liberation is to observe the outer color.
淨解脫，三解脫。
 Pure liberation, three liberations.
度色想，滅有對想，不念雜想，住空處，四解脫。
 Thinking about color, extinguishing the corresponding thoughts, not thinking about distracting thoughts, living in an empty place, the four liberations.
度空處，住識處，五解脫。
 The place of emptiness, the place of abiding consciousness, the five liberations.
度識處，住不用處，六解脫。
 The place of awareness, the place where there is no use, the six liberations.
度不用處，住有想無想處，七解脫。
 The place where there is no need to live, the place where there is thought but no thought, the seven liberations.
滅盡定，八解脫。
 The cessation of concentration, the eight liberations.
阿難！諸比丘於此八解脫，逆順遊行，入出自在，如是比丘得俱解脫。」
 Ananda! Bhikkhus, who are liberated from these eight things, can move up and down and enter and exit freely. In this way, all bhikkhus will be liberated. "
爾時，阿難聞佛所說，歡喜奉行。
 At that time, Ananda heard what the Buddha said and followed it with joy.

14 - DA 14 Questions Asked by Śakra the Lord of Gods

（一四）佛說長阿含第二分釋提桓因問經第十
 (14) The Second Explanation of the Buddha's Explanation of the Chang Agama, the Tenth Sutra of Tihuan's Inquiry
如是我聞：
 This is what I heard:
一時，佛在摩竭國菴婆羅村北，毘陀山因陀娑羅窟中。
 At one time, the Buddha was in the Indrasara Cave in Mount Biduo, north of the village of Umbara in the country of Moji.
爾時，釋提桓因發微妙善心，欲來見佛：
 At that time, Shi Tihuan had a subtle and kind intention and wanted to see the Buddha:
「今我當往至世尊所。」
 Now I shall go to the presence of the Blessed One.
時，諸忉利天聞釋提桓因發妙善心，欲詣佛所，即尋詣帝釋，白言：
 At that time, the Trayastites heard that Shi Tihuan had a wonderful and kind heart and wanted to go to the Buddha, so they went to the emperor Shi and said in plain words:
「善哉！帝釋！發妙善心，欲詣如來，我等亦樂侍從詣世尊所。」
 Excellent! Emperor Sakyamuni! If you have a wonderful and kind heart and wish to attain the Tathagata, we will be happy to follow you and attain the World-Honored One.
時，釋提桓因即告執樂神般遮翼曰：
 At that time, Shi Tihuan immediately told Zhi Le Shen Bi Zhi Yi and said:
「我今欲詣世尊所，汝可俱行，此忉利諸天亦當與我俱詣佛所。」
 Now I want to go to the place of the World Honored One, and you can go together with me. All the gods who are punishing you should also go to the place of the Buddha with me.
對曰：
 To say:
「唯然！」時，般遮翼持琉璃琴，於帝釋前忉利天眾中鼓琴供養。
 "Weiran!" At that time, Panzheyi held the glazed harp and played the harp in front of the emperor's release in front of the worshiping heavenly beings.
時，釋提桓因、忉利諸天及般遮翼，於法堂上忽然不現，譬如力士屈伸臂頃，至摩竭國北毘陀山中。
 At that time, Shiti Huanyin, the Trayastry gods, and Panzhiyi all of a sudden disappeared from the Dharma hall, just like a strong man who stretched out his arms and reached Mount Pituo in the north of the Kingdom of Moji.
爾時，世尊入火焰三昧，彼毘陀山同一火色，時國人見，自相謂言：
 At that time, the World-Honored One entered the samadhi of flames, and the same color of fire was seen on Mount Biduo. When people in the country saw it, they said to themselves:
「此毘陀山同一火色，將是如來諸天之力。」
 The same color of fire in Mount Biduo will be the power of the Tathagata and all the heavens.
時，釋提桓因告般遮翼曰：
 At that time, Shi Tihuan told Ban Zhiyi:
「如來、至真甚難得覩，而能垂降此閑靜處，寂默無聲，禽獸為侶，此處常有諸大神天侍衛世尊，汝可於前鼓琉璃琴娛樂世尊，吾與諸天尋於後往。」
 The Tathagata, it is very rare for the Supreme Being to be able to descend to this quiet place, silent and silent, with animals as companions. There are always great gods and gods guarding the World Honored One here. You can play the glazed harp in front of you to entertain the World Honored One. I and the gods Look for it later.
對曰：
 To say:
「唯然！」即受教已，持琉璃琴於先詣佛。
 "Wei Ran!" After receiving the teaching, he held the glazed harp and worshiped the Buddha.
去佛不遠，鼓琉璃琴，以偈歌曰：
 Not far from the Buddha, he played the glazed harp and sang a verse:
「跋陀禮汝父，　　汝父甚端嚴；
 "Bhadra paid homage to your father, and your father was very strict;
生汝時吉祥，　　我心甚愛樂。
 It was auspicious when I was born to you, and my heart is filled with joy.
本以小因緣，　　欲心於中生；
 It is due to small causes and conditions that desire arises;
展轉遂增廣，　　如供養羅漢。
 It spreads and expands, like making offerings to Arhats.
釋子專四禪，　　常樂於閑居；
 Shizi specialized in the four Zen and was always happy to live in leisure;
正意求甘露，　　我專念亦爾。
 If I seek nectar with my right intention, I will do the same with my whole mind.
能仁發道心，　　必欲成正覺；
 If you are capable of benevolence and have a Taoist mind, you will definitely want to achieve enlightenment;
我今求彼女，　　必欲會亦爾。
 Now I seek that girl, and I will definitely meet you.
我心生染著，　　愛好不捨離；
 My heart is infected, and I will never let go of my love;
欲捨不能去，　　如象為鈎制。
 Desire cannot be given up, just like an image bound by a hook.
如熱遇涼風，　　如渴得冷泉；
 Like a cool breeze when you are hot, Like a cold spring when you are thirsty;
如取涅槃者，　　如水滅於火。
 Like those who achieve Nirvana, like water being destroyed by fire.
如病得良醫，　　飢者得美食；
 Just like a sick person gets a good doctor, a hungry person gets good food;
充足生快樂，　　如羅漢遊法。
 Adequacy brings happiness, just like Arhat's wandering.
如象被深鈎，　　而猶不肯伏；
 Like an elephant being hooked deeply, but still refusing to surrender;
\xED\xA1\xA6\xED\xB3\xBA突難禁制，　　放逸不自止。
 \xED\xA1\xA6\xED\xB3\xBAIt's difficult to restrain yourself, and you can't stop letting yourself go.
猶如清涼池，　　眾花覆水上；
 Like a cool pool, with flowers covering the water;
疲熱象沐浴，　　舉身得清涼。
 Fatigue and heat feel like taking a bath, and you can feel cool by lifting your body.
我前後所施，　　供養諸羅漢；
 What I have done before and after is to support the Arhats;
世有福報者，　　盡當與彼供。
 Those who are blessed in this world should make offerings to them as much as possible.
汝死當共死，　　汝無我活為？
 You must die together, why don't you live without me?
寧使我身死，　　不能無汝存。
 I would rather die than live without you.
忉利天之主，　　釋今與我願；
 Lord of the Tragedy and Profit Heaven, explain this wish to me;
稱汝禮節具，　　汝善思察之。」
 Call it your etiquette tool, you are good at thinking about it. "
爾時，世尊從三昧起，告般遮翼言：
 At that time, the World-Honored One arose from Samadhi and spoke to Panzhiyi:
「善哉！善哉！般遮翼！汝能以清淨音和琉璃琴稱讚如來，琴聲、汝音，不長不短，悲和哀婉，感動人心。
 "How good! How good! Panzhiyi! You can praise the Tathagata with your pure sound and the glazed harp. The sound of the harp and your sound are neither long nor short, sad and mournful, touching people's hearts.
汝琴所奏，眾義備有，亦說欲縛，亦說梵行，亦說沙門，亦說涅槃。」
 What you play on the harp is well-prepared with many meanings. It also talks about the bondage of desire, the holy life, the recluse, and Nirvana. "
爾時，般遮翼白佛言：
 At that time, Pānzhiyi said to the Buddha:
「我念世尊昔鬱鞞羅尼連禪水邊，阿遊波陀尼俱律樹下初成佛道時，有尸漢陀天大將子及執樂天王女，共於一處，但設欲樂，我於爾時見其心爾，即為作頌，頌說欲縛，亦說梵行，亦說沙門，亦說涅槃。
 "I recall that when the World-Honored One first attained the Buddha's path by the waterside of Yutaro Nilian Zen under the Ayupatani Kulu tree, there were corpses of the great general of Tuotana and the princess of Zhilue, all in the same place. But suppose there are sensual pleasures. , when I saw his mind, he composed a hymn, talking about the bondage of desire, also talking about the Brahmacharya, also talking about Samana, and also talking about Nirvana.
時，彼天女聞我偈已，舉目而笑語我言：
 At that time, the goddess heard my verse, raised her eyes, smiled and said to me:
『般遮翼！我未見如來，我曾於忉利天法講堂上，聞彼諸天稱讚如來，有如是德，有如是力。
 "Like covering wings!" I have never seen the Tathagata, but I once heard in the Dharma Lecture Hall of the Trayastrim gods that the gods praised the Tathagata for having such virtues and such power.
汝常懷信，親近如來，我今意欲與汝共為知識。』
 You have always had faith and stayed close to the Tathagata. Now I want to share knowledge with you. 』
世尊！我時與一言之後，不復與語。」
 World Honored One! After one word with me, I stopped talking to him. "
時，釋提桓因作是念：
 At that time, Shi Tihuan thought as follows:
「此般遮翼已娛樂如來訖，我今寧可念於彼人。」
 Having entertained the Tathagata like this, I would rather think about him now.
時，天帝釋即念彼人。
 At that time, the Emperor of Heaven thought of that person.
時，般遮翼復生念言：
 At that time, Panzhiyi came back to life and said:
「今天帝釋乃能念我。」
 Today the Lord Buddha can remember me.
即持琉璃琴詣帝釋所。
 That is to say, he held the glazed harp and went to Emperor Shi's place.
帝釋告曰：
 Emperor Shi said:
「汝以我名并稱忉利天意，問訊世尊：
 "You use my name and call it the Wrathful Providence, and ask the World Honored One:
『起居輕利，遊步強耶？』
 "It's easy to make money in daily life, but it's strong when traveling?" 』
」
時，般遮翼承帝釋教，即詣世尊所，頭面禮足，於一面住，白世尊言：
 At that time, Panzheyi, who had received the Emperor's Buddhist teachings, went to where the World Honored One was. With his head, face, and feet bowed, he stood on one side and said to the World Honored One:
「釋提桓因及忉利諸天故，遣我來問訊世尊：
 "Shitihuan sent me to inquire about the World Honored One because of his concern for the righteous gods:
『起居輕利，遊步強耶？』
 "It's easy to make money in daily life, but it's strong when traveling?" 』
」
世尊報曰：
 The World-Honored One reported:
「使汝帝釋及忉利天壽命延長，快樂無患。
 "May your emperors Sakyamuni and Trayasatha live longer and be happy without any trouble.
所以然者？
 So?
諸天、世人及阿須輪諸眾生等，皆貪壽命、安樂、無患。」
 All gods, human beings, and sentient beings in Asura, etc., are all greedy for longevity, peace and happiness, and freedom from trouble. "
爾時，帝釋復自念言：
 At that time, Emperor Shikong recited to himself:
「我等宜往禮覲世尊。」
 We should go and pay homage to the Lord.
即與忉利諸天往詣佛所，頭面禮足，却住一面。
 That is to say, he went to the Buddha's place with the Trayast gods, bowed his head, face, and feet, but stayed on one side.
時，帝釋白佛言：
 At that time, Emperor Shi said to the Buddha:
「不審我今去世尊遠近可坐？」
 If you don't judge me, can the worldly deity sit far or near?
佛告帝釋曰：
 The Buddha told Emperor Shi:
「汝天眾多，但近我坐。」
 You are many, but sit close to me.
時，世尊所止因陀羅窟，自然廣博，無所障碍。
 At that time, the Indra's Cave where the World-Honored One stopped was naturally vast and without any obstacles.
爾時，帝釋與忉利諸天及般遮翼皆禮佛足，於一面坐，帝釋白佛言：
 At that time, Sakyamuni, the gods of Trayasa and Panzhiyi all bowed at the feet of the Buddha, sat on one side, and Sakyamuni said to the Buddha:
「一時，佛在舍衛國婆羅門舍，爾時世尊入火焰三昧，我時以少因緣，乘千輻寶車，詣毘樓勒天王所，於空中過，見一天女叉手在世尊前立，我尋語彼女言：
 "At one time, the Buddha was in the Brahman House of Savatti, and at that time the World-Honored One entered the flaming Samadhi. At that time, with a few causes and conditions, I took a thousand-spoke jeweled chariot and went to King Paralupa. Passing by in the air, I saw a woman standing in front of the World-Honored One with her hands crossed. , I looked for words from that woman:
『若世尊三昧起者，汝當稱我名字，問訊世尊：
 "If the World Honored One has arisen in samadhi, you should call me by name and ask the World Honored One:
起居輕利，遊步強耶？』
 Life is light and profitable, but traveling is strong? 』
不審彼女後竟為我達此心不？
 Isn’t it true that the queen, without judging her, would achieve this for me?
世尊！寧能憶此事不？」
 World Honored One! Would you rather remember this? "
佛言：
 Buddha said:
「憶耳！彼女尋以汝聲致問於我，吾從定起，猶聞汝車聲。」
 Recall your ears! That woman asked me about your voice. From my meditation, I still heard the sound of your carriage.
帝釋白佛言：
 Emperor Shibai said to the Buddha:
「昔者，我以少緣，與忉利諸天集在法堂，彼諸舊天皆作是言：
 "In the past, I had a small predestined relationship and gathered in the Dharma Hall with all the devas of tribulation and profit, and all the deities of the past said this:
『若如來出世，增益諸天眾，減損阿須輪眾。』
 "If the Tathagata appears in the world, it will benefit the gods and detract from the Asura people. 』
今我躬見世尊，躬見自知，躬自作證，如來、至真出現於世，增益諸天眾，減損阿須輪眾。
 Now I bow to see the World Honored One, bow to see that I know myself, and bow to bear witness to myself that the Tathagata, the True One, appears in the world, benefiting the gods and detracting from the Asura.
此有瞿夷釋女，於世尊所淨修梵行，身壞命終，生忉利天宮，即為我子。
 This is the daughter of Qu Yi, who practiced the holy life in the place of the World Honored One. Her body was destroyed and she died, and she was reborn in the palace of treacherous heaven. She is my son.
忉利諸天皆稱言：
 All the devas of Trayasatha said:
『瞿夷大天子有大功德，有大威力。』
 "The great emperor Quyi has great merits and great power. 』
復有餘三比丘，於世尊所淨修梵行，身壞命終，生於卑下執樂神中，常日日來為我給使，瞿夷見已，以偈觸嬈曰：
 Furthermore, there were three remaining bhikkhus who, while practicing the holy life in the place of the World Honored One, had their bodies broken down and died. They were reborn among the humble gods holding music. They came to serve me every day. When Quyi saw them, he touched Rao with a verse and said:
「『汝為佛弟子，　　我本在家時，
 "'You are a disciple of the Buddha. When I was at home,
以衣食供養，　　禮拜致恭恪。
 Provide food and clothing as offerings, and worship with great respect.
汝等名何人？
 What is your name?
躬受佛教誡；
 Accept the Buddhist precepts;
淨眼之所說，　　汝不觀察之。
 You do not observe what the pure eye says.
我本禮敬汝，　　從佛聞上法；
 I respectfully respect you, having heard the Dharma from the Buddha;
生三十三天，　　為帝釋作子。
 Thirty-three days after his birth, he became the son of Emperor Shizu.
汝等何不觀？
 Why don't you watch?
我所有功德；
 All my merits;
本為女人身，　　今為帝釋子。
 Originally born as a woman, now she is the son of Emperor Shiktar.
汝等本俱共，　　同修於梵行；
 You all share the same origin and practice the holy life together;
今獨處卑賤，　　為吾等給使。
 Now I am alone and humble, and you are my messenger.
本為弊惡行，　　今故受此報；
 This was originally a bad deed, so now I receive this retribution;
獨處於卑賤，　　為吾等給使。
 Alone in humble circumstances, He was given to us.
生此處不淨，　　為他所觸嬈；
 Born here to be unclean, touched by him;
聞已當患厭，　　此處可厭患。
 You should be tired of suffering after hearing it, but you can be tired of suffering here.
從今當精勤，　　勿復為人使；
 From now on, you must work diligently and don’t work for others again;
二人勤精進，　　思惟如來法。
 The two of them worked diligently and meditated on the Tathagata's Dharma.
捨彼所戀著，　　觀欲不淨行；
 Give up your attachment to others and contemplate impure behaviors;
欲縛不真實，　　誑惑於世間。
 Desire is unreal and deceives the world.
如象離羈靽，　　超越忉利天；
 Like an image leaving the restraint, it transcends the treacherous heaven;
釋及忉利天，　　集法講堂上。
 Shi and Trayasa Litian gathered in the Dharma lecture hall.
彼已勇猛力，　　超越忉利天；
 He has become so brave and powerful that he has surpassed the treacherous heaven;
釋歎未曾有，　　諸天亦見過。
 It has never happened before, and even the heavens have seen it.
此是釋迦子，　　超越忉利天；
 This is Sakyamuni, transcending the Trayatislava Heaven;
患厭於欲縛，　　瞿夷說此言。
 Suffering is tired of being bound by desire, Qu Yi said this.
摩竭國有佛，　　名曰釋迦文；
 There is a Buddha in the country of Moji, named Sakyamuni;
彼子大失意，　　其後還得念。
 The boy was greatly disappointed, but he still had to think about it later.
三人中一人，　　故為執樂神；
 One of the three is the god of music;
二人見道諦，　　超越忉利天。
 The two of them saw the truth of the Tao and transcended the treacherous heaven.
世尊所說法，　　弟子不懷疑；
 Disciples have no doubts about what the Blessed One has said;
俱共同聞法，　　二人勝彼一。
 When they all listen to the Dharma together, two people are better than one.
自見殊勝已，　　皆生光音天；
 Having seen the excellence, all are born in the heaven of light and sound;
我觀見彼已，　　故來至佛所。』
 I saw him, so I came to the Buddha's place. 』
」
帝釋白佛言：
 Emperor Shibai said to the Buddha:
「願開閑暇，一決我疑。」
 I would like to use my free time to resolve my doubts.
佛言：
 Buddha said:
「隨汝所問，吾當為汝一一演說。」
 As you ask, I will explain them to you one by one.
爾時，帝釋即白佛言：
 At that time, Emperor Shi said to the Buddha:
「諸天、世人、乾沓和、阿須羅及餘眾生等，盡與何結相應，乃至怨讐、刀杖相向？」
 How can the heavens, the world's people, Qian Tahe, Asura, and other living beings all be related to each other, even to the point of enmity and hatred, swords and sticks facing each other?
佛告釋言：
 The Buddha explained:
「怨結之生，皆由貪嫉，故使諸天、世人、阿須羅、餘眾生等，刀杖相加。」
 Resentments are all caused by greed and jealousy, so the gods, humans, asuras, and other living beings use swords and sticks to attack each other.
爾時，帝釋即白佛言：
 At that time, Emperor Shi said to the Buddha:
「實爾！世尊！怨結之生，由貪嫉故，使諸天、世人、阿須羅、餘眾生等，刀杖相加。
 "Indeed, World Honored One! Resentment arises out of greed and jealousy, causing gods, humans, asuras, and other living beings to attack each other with swords and sticks.
我今聞佛所說，疑網悉除，無復疑也，但不解此貪嫉之生，何由而起？
 Now that I have heard what the Buddha said, all the nets of doubt have been removed and I have no more doubts. However, I still don’t understand where this greed and jealousy arise.
何因何緣？
 Why why?
誰為原首？
 Who is the original leader?
從誰而有？
 From whom?
從誰而無？」
 From whom? "
佛告帝釋：
 The Buddha told Emperor Shi:
「貪嫉之生，皆由愛憎，愛憎為因，愛憎為緣，愛憎為首，從此而有，無此則無。」
 Greed and jealousy are all caused by love and hate. Love and hate are the causes. Love and hate are the conditions. Love and hate are the first. From then on, they exist. Without this, there would be nothing.
爾時，帝釋即白佛言：
 At that time, Emperor Shi said to the Buddha:
「實爾。
 "Sure.
世尊！貪嫉之生，皆由愛憎，愛憎為因，愛憎為緣，愛憎為首，從此而有，無此則無。
 World Honored One! Greed and jealousy are all caused by love and hate. Love and hate are the cause, love and hate are the conditions, love and hate are the first. From then on, there is nothing. Without this, there is nothing.
我今聞佛所說，迷惑悉除，無復疑也。
 Now that I have heard what the Buddha said, my confusion has been eliminated and I have no more doubts.
但不解愛憎復何由而生？
 But I don’t understand how love and hate arise?
何因何緣？
 Why why?
誰為原首？
 Who is the original leader?
從誰而有？
 From whom?
從誰而無？」
 From whom? "
佛告帝釋：
 The Buddha told Emperor Shi:
「愛憎之生，皆由於欲，因欲緣欲，欲為原首，從此而有，無此則無。」
 The birth of love and hatred is due to desire, because desire is the basis of desire, desire is the original head, and it exists from then on. Without this, there would be nothing.
爾時，帝釋白佛言：
 At that time, Emperor Shi said to the Buddha:
「實爾！世尊！愛憎之生，皆由於欲，因欲緣欲，欲為原首，從此而有，無此則無。
 "Indeed, World Honored One! All love and hate arise because of desire. Because desire is the cause of desire, desire is the original source. From then on, it exists. Without this, there would be nothing.
我今聞佛所說，迷惑悉除，無復疑也。
 Now that I have heard what the Buddha said, my confusion has been eliminated and I have no more doubts.
但不知此欲復何由生？
 But I don’t know why this desire arises?
何因何緣？
 Why why?
誰為原首？
 Who is the original leader?
從誰而有？
 From whom?
從誰而無？」
 From whom? "
佛告帝釋：
 The Buddha told Emperor Shi:
「愛由想生，因想緣想，想為原首，從此而有，無此而無。」
 Love is born from thoughts, because thoughts are the cause of thoughts, thoughts are the origin, it exists from then on, and it doesn't exist without this.
爾時，帝釋白佛言：
 At that time, Emperor Shi said to the Buddha:
「實爾！世尊！愛由想生，因想緣想，想為原首，從此而有，無此則無。
 "Sure, World Honored One! Love arises from thoughts, because thoughts are the cause of thoughts. Thoughts are the origin. From then on, they exist. Without this, there is nothing.
我今聞佛所說，無復疑也。
 Now that I have heard what the Buddha said, I have no more doubts.
但不解想復何由而生？
 But I don’t understand why Xiangfu came about?
何因何緣？
 Why why?
誰為原首？
 Who is the original leader?
從誰而有？
 From whom?
從誰而無？」
 From whom? "
佛告帝釋：
 The Buddha told Emperor Shi:
「想之所生，由於調戲，因調緣調，調為原首，從此而有，無此則無。
 "Thoughts are born due to teasing, due to the adjustment of fate, and the adjustment to the original head. From then on, there is nothing. Without this, there is nothing.
帝釋！若無調戲則無想，無想則無欲，無欲則無愛憎，無愛憎則無貪嫉，若無貪嫉，則一切眾生不相傷害。
 Emperor Shi! If there is no teasing, there is no thought. If there is no thought, there is no desire. If there is no desire, there is no love and hate. If there is no love and hate, there is no greed and jealousy. If there is no greed and jealousy, then all sentient beings will not harm each other.
帝釋！但緣調為本，因調緣調，調為原首，從此有想，從想有欲，從欲有愛憎，從愛憎有貪嫉；
 Emperor Shi! However, due to the adjustment of conditions, the adjustment is the original source. From then on, there are thoughts, from thoughts there are desires, from desires there are love and hatred, from love and hatred there is greed and jealousy;
以貪嫉故，使群生等共相傷害。」
 Because of greed and jealousy, all living beings are harmed. "
帝釋白佛言：
 Emperor Shibai said to the Buddha:
「實爾！世尊！由調有想，因調緣調，調為原首，從此有想由調而有，無調則無。
 Seriously, World Honored One! From the harmony, there are thoughts. Because of the harmony, the harmony is the origin. From now on, there are thoughts from the harmony. Without harmony, there is no.
若本無調者則無想，無想則無欲，無欲則無愛憎，無愛憎則無貪嫉，無貪嫉則一切群生不相傷害。
 If there is no tune, there will be no thoughts, if there are no thoughts, there will be no desires, if there are no desires, there will be no love and hate, if there is no love and hate, there will be no greed and jealousy, and if there is no greed and jealousy, all living beings will not harm each other.
但想由調生，因調緣調，調為原首，從調有想，從想有欲，從欲有愛憎，從愛憎有貪嫉，從貪嫉使一切眾生共相傷害。
 But thinking arises from the adjustment, due to the adjustment of the conditions, the adjustment is the original head, from the adjustment there are thoughts, from the thoughts there are desires, from the desires there are love and hatred, from the love and hatred there is greed and jealousy, and from the greed and jealousy, all living beings harm each other.
我今聞佛所說，迷惑悉除，無復疑也。」
 Now that I have heard what the Buddha said, my confusion has been eliminated and I have no more doubts. "
爾時，帝釋復白佛言：
 At that time, Emperor Shifu spoke to the Buddha and said:
「一切沙門、婆羅門盡除調戲在滅迹耶？
 "All ascetics and brahmins have been eliminated and their traces of molestation have been eliminated?
為不除調戲在滅迹耶？」
 Why don't you eliminate the teasing and destroy the traces? "
佛告帝釋：
 The Buddha told Emperor Shi:
「一切沙門、婆羅門不盡除調戲在滅迹也。
 "All ascetics and brahmans will disappear unless they are riddled with molestation.
所以然者？
 So?
帝釋，世間有種種界，眾生各依己界，堅固守持，不能捨離，謂己為實，餘者為虛。
 Emperor Shi, there are various realms in the world, and all sentient beings rely on their own realm. They stick to it firmly and cannot let it go. They call themselves real and the rest are empty.
是故，帝釋！一切沙門、婆羅門不盡除調戲而在滅迹。」
 That’s why, Emperor Shi! All ascetics and brahmans are not getting rid of molestation and are disappearing. "
爾時，帝釋白佛言：
 At that time, Emperor Shi said to the Buddha:
「實爾！世尊！世間有種種眾生，各依己界，堅固守持，不能捨離，謂己為是，餘為虛妄。
 "Indeed, World Honored One! There are all kinds of living beings in the world, each relying on its own realm. They firmly adhere to it and cannot abandon it. They say that they are right and others are false.
是故一切沙門、婆羅門不盡除調戲而在滅迹。
 Therefore, all ascetics and brahmanas are not completely eliminated from molestation and are on the verge of extinction.
我聞佛言，疑惑悉除，無復疑也。」
 When I hear the Buddha's words, all my doubts are eliminated and I have no more doubts. "
帝釋復白佛言：
 Emperor Shi again spoke to the Buddha and said:
「齊幾調在滅迹耶？」
 Are you all going to destroy the traces?
佛告帝釋：
 The Buddha told Emperor Shi:
「調戲有三：
 "There are three types of teasing:
一者口，二者想，三者求。
 The first is speaking, the second is thinking, and the third is seeking.
彼口所言，自害、害他，亦二俱害。
 What he said harmed himself, others, and both.
捨此言已，如所言，不自害、不害他、不二俱害。
 Having said that, it is as stated, no harm to yourself, no harm to others, no harm to both.
知時比丘如口所言，專念不亂，想亦自害、害他，亦二俱害；
 At this time, the bhikkhu knows that as he said, his thoughts are focused and undistracted, and his thoughts are harmful to himself, others, and both;
捨此想已，如所想，不自害、不害他，二俱不害，知時比丘如所想，專念不亂。
 Give up this thought, act as you think, do no harm to yourself, do no harm to others, and do no harm to either of them. When you know the time, the bhikkhu will act as you think, and your thoughts will not be distracted.
帝釋！求亦自害、害他，亦二俱害；
 Emperor Shi! Seeking harms oneself, others, and both;
捨此求已，如所求，不自害、不害他，不二俱害，知時比丘如所求，專念不亂。」
 Give up all this and seek for yourself, do what you seek, do not harm yourself, do not harm others, do not harm both, know when the monk has achieved what you seek, and concentrate your mind without distraction. "
爾時，釋提桓因言：
 At that time, Shi Tihuan said:
「我聞佛所說，無復狐疑。」
 When I heard what the Buddha said, I no longer had any doubts.
又白佛言：
 He also said to the Buddha:
「齊幾名賢聖捨心？」
 How many sages and sages are here to give up their hearts?
佛告帝釋：
 The Buddha told Emperor Shi:
「捨心有三：
 "There are three kinds of equanimity:
一者喜身，二者憂身，三者捨身。
 One is happy about the body, the second is worried about the body, and the third is sacrificing the body.
帝釋！彼喜身者，自害、害他，亦二俱害；
 Emperor Shi! He who enjoys his body harms himself, others, and both;
捨此喜已，如所喜，不自害、害他，二俱不害，知時比丘專念不忘，即名受具足戒。
 If you give up this joy, rejoice as you wish, do no harm to yourself or others, and do no harm to either of them, and when you know the time, a bhikkhu will concentrate on it without forgetting it, this is called receiving the full precepts.
帝釋！彼憂身者，自害、害彼，亦二俱害；
 Emperor Shi! Those who are worried about their health will harm themselves, others, and both;
捨此憂已，如所憂，不自害、害他，二俱不害，知時比丘專念不忘，即名受具足戒。
 When you give up this worry, act as you should, do no harm to yourself or others, and do no harm to either of them, and when you know that the bhikkhu is mindful and never forgets it, this is called receiving the full precepts.
復次，帝釋！彼捨身者，自害、害他，亦二俱害；
 Again, Emperor Shi! He who sacrifices his life harms himself, others, and both;
捨此身已，如所捨，不自害、不害他，二俱不害，知時比丘專念不忘，是即名為受具足戒。」
 To give up this body as it is, without harming oneself, without harming others, without harming either of them, and when the bhikkhu is aware of the situation, the bhikkhu is mindful and never forgets it. This is called receiving the full precepts. "
帝釋白佛言：
 Emperor Shibai said to the Buddha:
「我聞佛所說，無復狐疑。」
 When I heard what the Buddha said, I no longer had any doubts.
又白佛言：
 He also said to the Buddha:
「齊幾名賢聖律諸根具足？」
 How many sages and sages have all the faculties of law?
佛告帝釋：
 The Buddha told Emperor Shi:
「眼知色，我說有二：
 "The eye knows color, I say there are two things:
可親、不可親。
 Amiable and unapproachable.
耳聲、鼻香、舌味、身觸、意法，我說有二：
 Sounds in the ears, fragrance in the nose, tastes in the tongue, body touch, and thoughts, I would say there are two:
可親、不可親。」
 Amiable and unapproachable. "
爾時，帝釋白佛言：
 At that time, Emperor Shi said to the Buddha:
「世尊！如來略說，未廣分別，我以具解。
 "World Honored One! The Tathagata briefly explained it, but I have not yet made extensive distinctions, so I will give you a detailed explanation.
眼知色，我說有二：
 The eye knows color, I say there are two types:
可親、不可親。
 Amiable and unapproachable.
耳聲、鼻香、舌味、身觸、意法有二：
 There are two types of sound in the ears, aroma in the nose, taste in the tongue, body touch, and mind:
可親、不可親。
 Amiable and unapproachable.
世尊！如眼觀色，善法損減，不善法增，如此眼知色，我說不可親；
 World Honored One! Just as the eye perceives form, wholesome dharmas are diminished and unwholesome dharmas are increased. If the eye perceives form like this, I say it is incompatible;
耳聲、鼻香、舌味、身觸、意知法，善法損減，不善法增，我說不可親。
 The sound in the ears, the fragrance in the nose, the taste in the tongue, the touch of the body, and the awareness of dharma in the mind, if the virtuous dharma is diminished and the unwholesome dharma is increased, I say it is incompatible.
世尊！如眼見色，善法增長，不善法減，如是眼知色，我說可親；
 World Honored One! Just as the eye sees form, wholesome dharmas increase and unwholesome dharmas decrease. If the eye sees form, I say it is amiable;
耳聲、鼻香、舌味、身觸、意知法，善法增長，不善法減，我說可親。」
 The sound in the ears, the fragrance in the nose, the taste in the tongue, the touch of the body, and the knowledge of dharma with the mind, the wholesome dharma increases and the unwholesome dharma decreases, I say it is amiable. "
佛告帝釋：
 The Buddha told Emperor Shi:
「善哉！善哉！是名賢聖律諸根具足。」
 How good! How good! This is the famous virtuous saint with all the faculties of the law.
帝釋白佛言：
 Emperor Shibai said to the Buddha:
「我聞佛所說，無復狐疑。」
 When I heard what the Buddha said, I no longer had any doubts.
復白佛言：
 The Buddha said again:
「齊幾比丘名為究竟、究竟梵行、究竟安隱、究竟無餘？」
 Bhikkhu Qi Ji is called the ultimate, the ultimate holy life, the ultimate tranquility, the ultimate nothing left?
佛告帝釋：
 The Buddha told Emperor Shi:
「為愛所苦，身得滅者，是為究竟、究竟梵行、究竟安隱、究竟無餘。」
 Those who suffer from love and whose body is destroyed are the ultimate, the ultimate holy life, the ultimate tranquility, and the ultimate nothing left.
帝釋白佛言：
 Emperor Shibai said to the Buddha:
「我本長夜，所懷疑網，今者如來開發所疑。」
 I used to be a net that I doubted in the long night, but now the Tathagata develops the net that I doubted.
佛告帝釋：
 The Buddha told Emperor Shi:
「汝昔頗曾詣沙門、婆羅門所問此義不？」
 You have been asked by ascetics and brahmins before, whether this is right or not?
帝釋白佛言：
 Emperor Shibai said to the Buddha:
「我自憶念：
 "I remember to myself:
昔者，曾詣沙門、婆羅門所諮問此義。
 In the past, I once went to ascetics and brahmins to inquire about this meaning.
昔我一時曾集講堂，與諸天眾共論：
 Once upon a time I gathered in a lecture hall and discussed with all the gods:
『如來為當出世，為未出世？』
 "Is the Tathagata supposed to be born, or has he not yet been born?" 』
時共推求，不見如來出現于世，各自還宮，五欲娛樂。
 At that time, everyone speculated, but the Tathagata did not appear in the world, and each returned to the palace to entertain the five desires.
世尊！我復於後時見諸大神天，自恣五欲已，漸各命終。
 World Honored One! Later, when I saw the great gods, I indulged my five desires and gradually died.
時我，世尊！懷大恐怖，衣毛為竪。
 I am now, World Honored One! If you are pregnant with great fear, your hair will stand on end.
時，見沙門、婆羅門處在閑靜，去家離欲，我尋至彼所問言：
 At that time, I saw a recluse and a brahmin who were at peace and went home to renounce their desires. I went to find them and asked them:
『云何名究竟？』
 "What is the name of Yun?" 』
我問此義，彼不能報。
 I ask for this justice, but he cannot repay it.
彼既不知，逆問我言：
 Since he didn't know, he asked me:
『汝為是誰？』
 "Who are you?" 』
我尋報言：
 I am looking for reports:
『我是釋提桓因。』
 "I am Shiti Huanyin. 』
彼復問言：
 He asked again:
『汝是何釋？』
 "What's your explanation?" 』
我時答言：
 I replied:
『我是天帝釋，心有所疑，故來相問耳。』
 "I am Shi, the Emperor of Heaven. I have some doubts, so I came to ask questions." 』
時，我與彼如所知見，說於釋義。
 At that time, I explained to him how he saw it and explained it.
彼問我言：
 He asked me:
『更為我弟子，我今是佛弟子，得須陀洹道，不墮餘趣，極七往返，必成道果，唯願世尊記我為斯陀含。』
 "Moreover, my disciple, I am now a disciple of the Buddha. I have attained the path of Sotapanna. I will not fall into the remaining realms. I will go back and forth seven times and I will achieve the fruit of the path. I only hope that the World-Honored One will remember me as Situapanna." 』
說此語已，復作頌曰：
 After saying this, he repeated the poem and said:
「『由彼染穢想，　　故生我狐疑；
 "'Because of his dirty thoughts, I am suspicious;
長夜與諸天，　　推求於如來。
 The long night and the heavens seek help from the Tathagata.
見諸出家人，　　常在閑靜處；
 When I see monks, I always stay in a quiet place;
謂是佛世尊，　　故往\xED\xA1\x96\xED\xB1\xB3首言：
 It is said that this is the Buddha, the World-Honored One, so I go to \xED\xA1\x96\xED\xB1\xB3 and say:
我今故來問，　　云何為究竟？
 Now I come to ask, what is the ultimate meaning?
問已不能報，　　道迹之所趣。
 Asking can no longer be rewarded, but the traces of Taoism are interesting.
今日無等尊，　　是我久所求；
 Today, you have no equal, this is what I have been asking for for a long time;
已觀察己行，　　心已正思惟。
 I have observed my behavior, and my mind has been thinking correctly.
唯聖先已知，　　我心之所行；
 Only the Holy One knows what my heart does;
長夜所修業，　　願淨眼記之。
 I wish I could clear my eyes and remember what I have cultivated during the long night.
歸命人中上，　　三界無極尊；
 The best among those who have returned to destiny, the Infinite Lord of the Three Realms;
能斷恩愛刺，　　今禮日光尊。』
 Able to cut off the thorns of love, I bow to Sunguang Zun today. 』
」
佛告帝釋：
 The Buddha told Emperor Shi:
「汝憶本得喜樂、念樂時不？」
 Aren't you happy when you remember and think about it?
帝釋答曰：
 Emperor Shi replied:
「如是，世尊！憶昔所得喜樂、念樂。
 "In this way, World Honored One! Recall the joy and joy you have gained in the past.
世尊！我昔曾與阿須輪共戰，我時得勝，阿須輪退，我時則還，得歡喜、念樂，計此歡喜、念樂，離有穢惡刀杖喜樂、鬪訟喜樂。
 World Honored One! In the past, I fought with the Ashura. When I was victorious, the Ashura retreated, and when I returned, I gained joy and joy in thoughts. With this joy and joy in mind, I was freed from the joy of filthy and evil swords and sticks, and the joy of lawsuits.
今我於佛所得喜、念樂，無有刀杖、諍訟之樂。」
 Now I have the joy and joy of thinking about the Buddha, and I don’t have the joy of swords and sticks, or the joy of quarrels and lawsuits. "
佛告帝釋：
 The Buddha told Emperor Shi:
「汝今得喜樂、念樂，於中欲求何功德果？」
 Now that you have enjoyed happiness and thought, what merits and results do you desire?
爾時，帝釋白佛言：
 At that time, Emperor Shi said to the Buddha:
「我於喜樂、念樂中，欲求五功德果，何等五？」
 In joy and joy, I desire five merits and fruits, what five?
即說偈言：
 That is to say a verse:
「我後若命終，　　捨於天上壽；
 "If I die, I will give up my life in heaven;
處胎不懷患，　　使我心歡喜。
 It makes my heart happy to be pregnant without any trouble.
佛度未度者，　　能說正真道；
 Those who have not been saved by the Buddha can speak the true way;
於三佛法中，　　我要修梵行。
 Among the three dharma, I want to practice the holy life.
以智慧身居，　　心自見正諦；
 Live with wisdom, and your mind will see the true meaning;
得達本所起，　　於是長解脫。
 Once you reach the origin, you will be liberated.
但當勤修行，　　習佛真實智；
 But when you practice diligently and learn the true wisdom of Buddhism;
設不獲道證，　　功德猶勝天。
 Even if you don't get Taoist enlightenment, your merits will still surpass the heavens.
諸有神妙天，　　阿迦尼吒等；
 There are gods, wonderful gods, Aghanita, etc.;
下至末後身，　　必當生彼處。
 Down to the last body, you will definitely be born there.
我今於此處，　　受天清淨身；
 I am here now, receiving heaven to purify my body;
復得增壽命，　　淨眼我自知。」
 My life span will be extended again, and my eyes will be purified, and I will know it myself. "
說此偈已，白佛言：
 After saying this verse, he said to the Buddha:
「我於喜樂、念樂中，欲得如是五功德果。」
 In joy and joy, I want to obtain these five merits and fruits.
爾時，帝釋語忉利諸天曰：
 At that time, Emperor Shi said to the heavens:
「汝於忉利天上梵童子前恭敬禮事，今於佛前復設此敬者，不亦善哉！」
 You paid homage in front of the Brahma boy in Trayasatra Heaven. Isn't that a good thing to do again in front of the Buddha?
其語未久，時，梵童子忽然於虛空中天眾上立，向天帝釋而說偈曰：
 Not long after he spoke, the Brahma boy suddenly stood up among the gods in the sky, and spoke a verse to the Emperor of Heaven:
「天王清淨行，　　多利益眾生；
 “The King of Heaven’s pure conduct will benefit many sentient beings;
摩竭帝釋主，　　能問如來義。」
 Emperor Mojie, the Lord, was able to ask the Tathagata about his meaning. "
時，梵童子說此偈已，忽然不現。
 At that time, the Brahma boy was saying this verse, but suddenly he disappeared.
是時，帝釋即從座起，禮世尊足，遶佛三匝，却行而退，忉利諸天及般遮翼亦禮佛足，却行而退。
 At that time, Sakyamuni rose from his seat, bowed to the feet of the Blessed One, walked around the Buddha three times, and then walked back. The gods of Trayasa and Panzhiyi also bowed to the feet of the Buddha, but walked back.
時，天帝釋少復前行，顧語般遮翼曰：
 At that time, Emperor Shi Shaofu walked forward and covered his wings with his words, saying:
「善哉！善哉！汝能先於佛前鼓琴娛樂，然後我及諸天於後方到，我今知汝補汝父位，於乾沓和中最為上首，當以彼拔陀乾沓和王女與汝為妻。」
 Excellent! Excellent! You can play music and harp in front of the Buddha first, and then I and the gods will come from behind. I know now that you have filled your father's position and become the most powerful among the Gandahe. You should be the Batu Gandahe." The princess will be your wife.
世尊說此法時，八萬四千諸天遠塵離垢，諸法法眼生。
 When the World-Honored One preached this Dharma, the eighty-four thousand heavens were far away from dust and defilement, and the eyes of all Dharmas were born.
時，釋提桓因、忉利諸天及般遮翼聞佛所說，歡喜奉行。
 At that time, Shakti Huanyin, the gods of Trayasatha, and Panzheyi heard what the Buddha said and followed it with joy.
佛說長阿含經卷第十
 The Buddha Speaks of the Long Agama Sutra Volume 10
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【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]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
佛說長阿含經卷第十一
 The Buddha Speaks of the Long Agama Sutra Volume 11
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

15 - DA 15 Anomiya

（一五）第二分阿㝹夷經第十一
 (15) The second part of the A-Yi Sutra, eleventh
如是我聞：
 This is what I heard:
一時，佛在冥寧國阿㝹夷土，與大比丘眾千二百五十人俱。
 At one time, the Buddha was in the land of Ayiyi in the country of Mingning, together with a group of 1,250 great monks.
爾時，世尊著衣持鉢，入阿㝹夷城乞食。
 At that time, the World-Honored One, wearing robes and holding an alms bowl, went into the city of Aki to beg for food.
爾時，世尊默自念言：
 At that time, the World-Honored One said to himself silently:
「我今乞食，於時如早，今宜往詣房伽婆梵志園觀。
 "I am begging for food today, as it is early in the morning, so I would like to go to Jifang Jiapo Brahma Garden to observe.
比丘須時至，然後乞食。」
 The bhikkhu must arrive at the right time and then beg for food. "
爾時，世尊即詣彼園，時，彼梵志遙見佛來，即起奉迎，共相問訊，言：
 At that time, the World-Honored One went to that garden. At that time, Brahma Zhi saw the Buddha coming from a distance. He immediately stood up to greet him, asked each other, and said:
「善來，瞿曇！不面來久，今以何緣乃能屈顧？
 Good Lord, Qu Tan! I haven't seen you for a long time, so why can I still care about you now?
唯願瞿曇就此處坐！」爾時，世尊即就其坐。
 I only wish Qu Tan could sit here! ” At that time, the World-Honored One immediately took his seat.
時，彼梵志於一面坐，白世尊言：
 At that time, Brahma Zhi sat on one side and said to the World Honored One:
「先夜隸車子善宿比丘來至我所，語我言：
 "The night before, Bhikkhu Chazi Shanshu came to my place and spoke to me:
『大師！我不於佛所修梵行也。
 "Grandmaster! I don’t practice the holy life in the Buddha’s place.
所以然者？
 So?
佛疎外我。』
 Buddha is outside me. 』
彼人見向說瞿曇過，雖有此言，我亦不受。」
 When that person saw him, he said that Qu Tan was wrong. Even though he said this, I didn't accept it. "
佛告梵志：
 Buddha told Brahma:
「彼善宿所言，知汝不受耳。
 "I know that you will not listen to what he said.
昔我一時在毗舍離獼猴池側集法堂上，時，此善宿來至我所，語我言：
 Once upon a time, I was gathering in the Dharma Hall beside the Monkey Pond in Vaisali. At that time, this good person came to my place and spoke to me:
『如來外我，我不於如來所修梵行也。』
 "I am outside the Tathagata, and I do not practice the holy life like the Tathagata." 』
我時告曰：
 I then told:
『汝何故言：
 "Why do you say:
我不於如來所修梵行，如來外我耶？』
 I don’t practice the holy life like the Tathagata, so am I outside the Tathagata? 』
善宿報我言：
 Good deeds repay me by saying:
『如來不為我現神足變化。』
 "The Tathagata will not show me any magical changes. 』
「時，我語言：
 "When I speak:
『吾可請汝於我法中淨修梵行，當為汝現神足耶？』
 "Can I ask you to practice the pure holy life in my Dharma, and I will show you the divine feet?" 』
復當語我：
 Say to me again:
『如來當為我現神足變化，然後我當修梵行耶？』
 "The Tathagata will show me the full transformation, and then I will practice the holy life?" 』
時，善宿報我言：
 At that time, the good destinies reported to me:
『不也。
 "No.
世尊！』佛告善宿：
 World Honored One! ”The Buddha told Shansheng:
『我亦不語汝言：
 "I also say nothing to you:
汝於我法中淨修梵行，當為汝現神足變化；
 As you purify your holy life in my Dharma, I will bring about a divine transformation for you;
汝亦不言為我現神足者，當修梵行。
 You do not say that those who have manifested the divine power for me should practice the holy life.
云何，善宿！如汝意者，謂如來能現神足、為不能現耶？
 What a good place to stay! As you mean, it is said that the Tathagata can manifest the divine feet, why can't he?
我所說法，彼法能得出要，盡苦際不耶？』
 What I am saying is that this Dharma can lead to the key points, even in the midst of suffering? 』
善宿白佛言：
 Shansu said to the Buddha:
『如是，世尊！如來能現神足，非為不能，所可說法，能得出要，盡諸苦際，非為不盡。』
 "So, World Honored One! The Tathagata is able to manifest the divine power, not without being unable to do so, to speak the Dharma, to get the key points, and to eliminate all suffering, without being unable to do so. 』
『是故，善宿！我所說法修梵行者，能現神足，非為不能，出要離苦，非不能離，汝於此法欲何所求？』
 "That's why, good abode!" What I said is that those who practice the Brahma lineage can manifest the spiritual power, and it is not impossible to do so. It is necessary to escape suffering, but it is impossible to escape from it. What do you want from this Dharma? 』
「善宿言：
 "Good sayings:
『世尊！不能隨時教我，我父祕術，世尊盡知，悋不教我。』
 "World Honored One! You can't teach me at any time. My father's secret technique is well known to the World Honored One, but he doesn't want to teach me. 』
佛言：
 Buddha said:
『善宿！我頗曾言：
 "Good night!" I once said:
汝於我法中修梵行者，教汝父術耶？
 You who practice Brahma in my Dharma, will you teach your father the art?
汝頗復言：
 Rupo replied:
教我父術者，當於佛所修梵行耶？』
 The one who taught my father the art should practice the holy life as taught by the Buddha? 』
答曰：
 Answer:
『不也。』
 "No. 』
『是故，善宿！我先無此言，汝亦無言，今者何故作此語耶？
 "That's why, good abode!" I didn't say this before, and you didn't say anything either. Why do you say this now?
云何，善宿！汝謂如來能說汝父祕術，為不能說耶？
 What a good place to stay! You say that the Tathagata can explain your father's secret skills, why can't you?
所可說法，能得出要，盡苦際不耶？』
 What can be said about the Dharma and what is the essential point? 』
善宿報言：
 Good news:
『如來能說父之祕術，非為不能；
 "The Tathagata is able to speak the Father's secret skills, and it is impossible to do so;
說法出要，能盡苦際，非為不能。』
 The Dharma speaks out the essentials and can alleviate suffering. 』
佛告善宿：
 The Buddha said:
『若我能說汝父祕術，亦能說法出要離苦，汝於我法中復欲何求？』
 "If I can explain your father's secret technique and can also teach you how to escape suffering, what do you want from my Dharma?" 』
又告善宿：
 He also told Shansu:
『汝先於毗舍離跋闍土地，無數方便，稱歎如來，稱歎正法，稱歎眾僧。
 "You first went to the land of Vaishalibhaya, and in countless ways, you praised the Tathagata, praised the Dharma, and praised the monks.
譬如有人八種稱歎彼清涼池，使人好樂：
 For example, someone praised the cool pool in eight ways, which made people happy:
一冷，二輕，三柔，四清，五甘，六無垢，七飲無饜，八便身。
 One is cold, two is light, three is soft, four is clear, five is sweet, six is clean, seven is drink without satiety, and eight is defecation.
汝亦如是，於毘舍離跋闍土，稱歎如來，稱歎正法，稱歎眾僧，使人信樂。
 In the same way, you, in the land of Vaishali Bajja, praise the Tathagata, praise the righteous Dharma, praise the monks, and make people believe and be happy.
善宿！當知今汝退者，世間當復有言：
 Good night! You should know that if you retreat now, there will be words in the world:
善宿比丘多有知識，又是世尊所親，亦是世尊弟子，不能盡形淨修梵行，捨戒就俗處，卑陋行。』
 A good monk has great knowledge, is dear to the Blessed One, and is also a disciple of the Blessed One. He is unable to pursue the pure life of the Brahma, and abandons the precepts to live in the secular world, which is a despicable way. 』
梵志！當知我時備語，不順我教，捨戒就俗。
 Brahma! When you know me, prepare your own words, do not obey my teachings, and abandon the precepts to follow the secular world.
「梵志！一時，我在獼猴池側法講堂上，時，有尼乾子，字伽羅樓，在彼處止，人所宗敬，名稱遠聞，多有知識，利養備具。
 "Brahma Zhi! One time, I was in the Dharma lecture hall next to the monkey pond. At that time, there was a nigganzi named Jia Luo Lou. He was stopped there. He was respected by people. His name was heard far and wide. He had a lot of knowledge and was well equipped.
時，善宿比丘著衣持鉢，入毗舍離城乞食，漸漸轉到尼乾子所。
 At that time, Bhikkhu Susho, wearing robes and holding an alms bowl, went to the city of Vaisali to beg for food, and gradually moved to Niganzi's place.
爾時，善宿以深遠義問尼乾子，彼不能答，便生瞋恚。
 At that time, Shanxi asked Niganzi a profound question, but he could not answer, so he became angry.
善宿自念：
 Thoughts of good deeds:
『我觸嬈此人，將無長夜有苦惱報耶？』
 "If I offend this person, I will suffer endless nights of suffering as a reward?" 』
梵志！當知時善宿比丘於乞食後，執持衣鉢，來至我所，頭面禮足，在一面坐，善宿爾時亦不以此緣告我，我語之曰：
 Brahma! I know that after begging for alms, Bhikkhu Suṣṇu came to my place holding his robe and bowl. He bowed his head, his face and his feet, and sat on one side. At that time, Suṣṇu did not report this to me. I said to him:
『愚人！汝寧可自稱為沙門釋子耶？』
 "Fool!" Would you rather call yourself a recluse? 』
善宿尋報我言：
 If you seek retribution for your good deeds, I will say:
『世尊！何故稱我為愚？
 "World Honored One! Why do you call me stupid?
不應自稱為釋子耶？』
 Shouldn't he call himself Shizi? 』
我告之曰：
 I told him:
『愚人！汝曾往至尼乾子所問深遠義，彼不能報，便生瞋恚。
 "Fool!" You once went to Niganzi and asked about the profound meaning. He could not repay it, so he became angry.
汝時自念：
 You think to yourself:
我今觸此尼乾，將無長夜有苦惱報耶？
 If I touch this nigga now, will there be no long nights of suffering and retribution?
汝有是念不？』
 Have you thought about it? 』
「善宿白佛言：
 "Susan said to the Buddha:
『彼是羅漢，何緣乃有此嫉恚心？』
 "He is an Arhat. Why is he so jealous?" 』
我時答曰：
 I then replied:
『愚人！羅漢何緣有嫉恚心？
 "Fool!" Why do Arhats have jealous hearts?
非我羅漢有嫉恚心，汝今自謂彼是羅漢，彼有七苦行，長夜執持。
 The Arhat who is not me has a jealous heart. You now claim that he is an Arhat. He has performed the seven ascetic practices and practiced it for a long night.
何謂七？
 What is seven?
一盡形壽不著衣裳。
 For the rest of his life, he has no clothes to wear.
二盡形壽不飲酒食肉，而不食飯及與麨麵。
 At the end of his life span, he will not drink alcohol or eat meat, nor eat rice or noodles.
三盡形壽不犯梵行。
 Three years of physical life and no violation of the holy life.
四盡形壽毗舍離有四石塔——東名憂園塔、南名象塔、西名多子塔、北名七聚塔；
 There are four stone pagodas in Sijuxingshou Vaishali - the Youyuan pagoda in the east, the Xiang pagoda in the south, the Duozi pagoda in the west, and the Qiju pagoda in the north;
盡形不離四塔，為四苦行，而彼後當犯此七苦行已，於毗舍離城外命終。
 He must never leave the four towers and perform the four ascetic practices. He will commit these seven ascetic practices and die outside the city of Vaishali.
譬如野干疥癩衰病，死丘塚間，彼尼乾子亦復如是；
 For example, like scabies and leprosy in the fields, people die among the hills and graves, and the same is true for Bini Ganzi;
自為禁法，後盡犯之。
 It is a forbidden law for oneself, and it will be violated later.
本自誓言：
 I swear:
盡形不著衣服，後還著衣。
 Although he was completely naked, he was still wearing clothes.
本自誓言：
 I swear:
盡形壽不飲酒噉肉，不食飯及麨麵，而後盡食。
 He will not drink alcohol, eat meat, eat rice or noodles until the end of his life, and then eat them all.
本自誓言：
 I swear:
不犯梵行，而後亦犯。
 If you don’t violate the holy life, you will commit the same later.
本言：
 Original language:
不越四塔——東憂園塔、南象塔、西多子塔、北七聚塔；
 There are four Buyue Pagodas - East Worry Garden Pagoda, South Xiang Pagoda, Xidozi Pagoda and North Qiju Pagoda;
今盡遠離不復親近。
 Now we are far away and no longer close.
彼人自違此七誓已，出毘舍離城，塚間命終。』
 That person violated these seven oaths, left the city of Vaisali, and died in a tomb. 』
佛告善宿曰：
 The Buddha said to Susanatha:
『愚人！汝不信我言，汝自往觀，自當知耳。』
 "Fool!" If you don’t believe what I say, you should go and observe for yourself, and you should know your ears. 』
」
佛告梵志：
 Buddha told Brahma:
「一時，比丘善宿著衣持鉢，入城乞食，乞食已，還出城，於空塚間見尼乾子於彼命終。
 "At one time, Bhikkhu Shan was sleeping in robes and holding an alms bowl, and went into the city to beg for food. After he had begged for food, he came out of the city and saw Niganzi dying in an empty tomb.
見已，來至我所，頭面禮足，在一面坐，不以此事而語我言。
 Seeing this, he came to my place, bowed his head and his face, sat on one side, and said nothing to me about this matter.
梵志！當知我爾時語善宿曰：
 Brahma! You should know that I have spoken to Shansu at that time and said:
『云何，善宿！我先所記尼乾子如我語不？』
 "What a good place to stay!" Did I first remember Niganzi as I said? 』
對曰：
 To say:
『如是，如世尊言。』
 "So, as the World Honored One said. 』
梵志！當知我與善宿現神通證，而彼言：
 Brahma! You should know that I and the good person appeared to have supernatural powers, and he said:
『世尊不為我現。』
 "The World-Honored One does not appear for me. 』
「又一時，我在冥寧國白土之邑，時有尼乾子，名究羅帝，在白土住，人所宗敬，名稱遠聞，多得利養。
 "Another time, I was in the town of Bai Tu in the Ming Ning Kingdom. There was a Ni Ganzi named Ji Luo Di who lived in Bai Tu. He was respected by people, his name was heard far and wide, and he benefited from many benefits.
時，我著衣持鉢，入城乞食，時善宿比丘隨我後行，見究羅帝尼乾子在糞堆上伏舐糠糟。
 At that time, I was wearing clothes and holding an alms bowl, and went into the city to beg for food. At that time, the monk Shanshu was following me.
梵志！當知時善宿比丘見此尼乾子在糞堆上伏舐糠糟已，作是念言：
 Brahma! At that time, Bhikkhu Suṭṭhāna saw this niganzi licking chaff on the dunghill and said this:
『世間諸有阿羅漢、向阿羅漢道者無有及此，此尼乾子其道最勝，所以者何？
 Of all the Arhats in the world, there is no one who has followed the path of an Arhat like this. This Nikanzi's path is the most superior, so why is he?
此人苦行乃能如是，除捨憍慢，於糞堆上伏舐糠糟。』
 This person can practice asceticism in this way, get rid of shame and arrogance, and lick the chaff on the dunghill. 』
「梵志！時，我右旋告善宿曰：
 "Brahma Zhi! At that time, I turned to the right and said to Shanxi:
『汝意愚人！寧可自稱為釋子耶？』
 "You are a fool!" Would you rather call yourself Shizi? 』
善宿白佛言：
 Shansu said to the Buddha:
『世尊！何故稱我為愚？
 "World Honored One! Why do you call me stupid?
不應自稱為釋子耶？』
 Shouldn't he call himself Shizi? 』
佛告善宿言：
 The Buddha said:
『汝愚人！觀此究羅帝蹲糞堆上伏食糠糟，汝見已，作是念：
 "You fool!" Observing this, Emperor Luo squatted on a dung heap and ate chaff. When you saw this, you thought:
諸世間阿羅漢及向羅漢者，此究羅帝最為尊上，所以者何？
 Among all the Arhats and Arhats in the world, Luo Di is the most respected, so why is he?
今此究羅帝乃能苦行，除捨憍慢，蹲糞堆上伏舐糠糟。
 Nowadays, Emperor Luo was able to practice asceticism, get rid of his arrogance and arrogance, and squatted on a dung heap to lick the chaff.
汝有是念不？』
 Have you thought about it? 』
答我言：
 Answer me:
『實爾。』
 "Sure. 』
善宿又言：
 Shansu said again:
『何故？
 Why?
世尊！於阿羅漢所生嫉妬心。』
 World Honored One! Jealousy due to Arhat. 』
佛告愚人：
 Buddha tells fools:
『我不於羅漢所生嫉妬心，何為於羅漢所生嫉妬心？
 I am not jealous of Arhats, so why should I be jealous of Arhats?
汝今愚人！謂究羅帝真阿羅漢，此人却後七日當腹脹命終，生起屍餓鬼中，常苦飢餓，其命終後，以葦索繫抴於塚間。
 You are a fool now! It is said that Luo Di was a true Arhat. This person died seven days after his death, and was reborn as a corpse among hungry ghosts. He was always suffering from hunger. After his death, he was tied with a reed rope in a grave.
汝若不信者，可先往語之。』
 If you don’t believe it, you can tell me first. 』
「時，善宿即往詣究羅帝所，說言：
 "At that time, Shansu went to the residence of Luo Di and said:
『彼沙門瞿曇記汝：
 "The ascetic Kutan remembered you:
却後七日當腹脹命終，生起屍餓鬼中，死已以葦索繫抴於塚間。』
 But seven days later, when his abdomen was distended and he died, a corpse appeared among the hungry ghosts. The dead body was tied with a reed rope in the grave. 』
善宿復白：
 The restoration of good deeds:
『汝當省食，勿使彼言當也。』
 "You should save your food and don't let him do what he said." 』
梵志！當知時究羅帝至滿七日腹脹而死，即生起屍餓鬼中，死屍以葦索繫抴於塚間。
 Brahma! It should be known that Emperor Luo died after seven days of abdominal distension, and a corpse appeared among the hungry ghosts. The dead corpse was tied with a reed rope in the tomb.
爾時，善宿聞佛語已，屈指計日，至七日已，時，善宿比丘即往至裸形村中，到已，問其村人曰：
 At that time, Surya Sutra heard the words of the Buddha and counted the days on his fingers. Seven days had passed. At that time, Surya Susabha went to the village of Naked Shape. When he arrived, he asked the villagers:
『諸賢！究羅帝今何所在？』
 "All sages!" Where is Emperor Luo today? 』
報曰：
 The report said:
『已取命終。』
 "I have taken my life and died." 』
問曰：
 Question:
『何患命終耶？』
 "Why worry about dying?" 』
答曰：
 Answer:
『腹脹。』
 "Abdominal bloating. 』
問曰：
 Question:
『云何殯送？』
 "How about a funeral?" 』
答曰：
 Answer:
『以葦索繫抴於塚間。』
 "Tie it to the grave with a reed rope." 』
「梵志！時，善宿聞此語已，即往塚間，欲至未至，時，彼死屍竝動膝脚，忽爾而蹲，時彼善宿故前到死屍所，語言：
 "Brahma! After hearing these words, Shansu went to the grave. Before he arrived, the corpse moved his knees and feet, and suddenly squatted down. Shansu went to the place where the corpse was and said:
『究羅帝！汝命終耶？』
 『Zuluo Di! Are you going to die? 』
死屍答言：
 The corpse replied:
『我已命終。』
 "I am dead. 』
問曰：
 Question:
『汝以何患命終？』
 "Why are you dying?" 』
死屍答言：
 The corpse replied:
『瞿曇記我，七日後腹脹命終，我如其言，至滿七日，腹脹命終。』
 "Qu Tan remembered me that after seven days, he would die of abdominal distension and die. As I said, after seven days, he would die of abdominal distension and die." 』
善宿復問：
 Shansu asked again:
『汝生何處？』
 "Where were you born?" 』
屍即報言：
 The corpse immediately reported:
『彼瞿曇所記，當生起屍餓鬼中，我今日生起屍餓鬼中。』
 "As Qu Tan recorded, when a corpse and a hungry ghost were born, today I was born in a corpse and a hungry ghost." 』
善宿問曰：
 Shansu asked:
『汝命終時，云何殯送？』
 "When you die, how will you be buried?" 』
屍答曰：
 The corpse replied:
『瞿曇所記，以葦索繫抴於塚間，實如彼言，以葦索繫抴於塚間。』
 "Qu Tan recorded that reed ropes were tied between the tombs, and it was exactly as he said, reed ropes were tied between the tombs. 』
時，死屍語善宿曰：
 At that time, the corpse said to Shansu:
『汝雖出家，不得善利。
 Although you have become a monk, you will not benefit from it.
瞿曇沙門說如此事，汝常不信。』
 You often don't believe it when Samana Qutan said such things. 』
作是語已，死屍還臥。
 Having said these words, the dead body is still lying down.
「梵志！時，善宿比丘來至我所，頭面禮足，在一面坐，不以此緣語我，我尋語曰：
 "Brahma Zhi! At that time, a good monk came to my place. He bowed his head, his face and his feet, and sat on one side. He did not use this opportunity to speak to me. I looked for words and said:
『如我所記，究羅帝者實爾以不？』
 "As I have written, is it true that Emperor Luo is the emperor?" 』
答曰：
 Answer:
『實爾，如世尊言。』
 "True, as the World Honored One said. 』
梵志！我如是數數為善宿比丘現神通證，而彼猶言：
 Brahma! In this way, I counted the number of manifestations of mystical powers for Bhikkhu Suṣṭhāna, and he still said:
『世尊不為我現神通。』
 "The World-Honored One will not manifest supernatural powers for me. 』
」
佛告梵志：
 Buddha told Brahma:
「我於一時在獼猴池法講堂上，時有梵志，名曰波梨子，在彼處止，人所宗敬，名稱遠聞，多有利養，於毘舍離大眾之中，作如是說：
 "I was in the Dharma lecture hall at the Monkey Pond. There was a Brahma's aspiration named Pali, which stopped there. It was respected by people, its name was heard far and wide, and it was very beneficial. I spoke to the crowd in Vaisali like this:
『沙門瞿曇自稱智慧，我亦智慧；
 "The ascetic Kutan claims to be wise, and I am also wise;
沙門瞿曇自稱神足，我亦有神足；
 The ascetic Qu Tan claims to have divine feet, and I also have divine feet;
沙門瞿曇得超越道，我亦得超越道。
 The ascetic Qutan was able to transcend the Tao, and I too am able to transcend the Tao.
我當與彼共現神足，沙門現一，我當現二；
 I should manifest the divine feet together with him. The ascetics should manifest one, and I should manifest two;
沙門現二，我當現四；
 The ascetic appears two, I should appear four;
沙門現八，我現十六；
 The ascetic appears eight, I appear sixteen;
沙門現十六，我現三十二；
 The ascetic appears sixteen, I appear thirty-two;
沙門現三十二，我現六十四。
 The Samana appears thirty-two, and I appear sixty-four.
隨彼沙門所現多少，我盡當倍。』
 As much as that recluse shows up, I will do it twice as much. 』
「梵志！時，善宿比丘著衣持鉢，入城乞食，見波梨梵志於大眾中作如是說：
 "At that time, a monk named Susanatha, wearing robes and holding an alms bowl, went into the city to beg for food. He saw Boli Brahmāzhi speaking to the crowd and said this:
『沙門瞿曇自稱智慧，我亦智慧；
 "The ascetic Kutan claims to be wise, and I am also wise;
沙門瞿曇自稱神足，我亦有神足；
 The ascetic Qu Tan claims to have divine feet, and I also have divine feet;
沙門瞿曇得超越道，我亦得超越道。
 The ascetic Qutan was able to transcend the Tao, and I too am able to transcend the Tao.
我當與彼共現神足，沙門現一，我當現二；
 I should manifest the divine feet together with him. The ascetics should manifest one, and I should manifest two;
沙門現四，我當現八；
 The ascetic appears four, I should appear eight;
乃至隨沙門所現多少，我盡能倍。』
 Even as much as the recluse appears, I can multiply it as much as I can. 』
時，善宿比丘乞食已，來至我所，頭面禮，一面坐，語我言：
 At that time, Bhikkhu Susho came to my place after begging for food. He bowed his head and faced me, sat down and said to me:
『我於晨朝著衣持鉢，入城乞食，時，聞毘舍離波梨子於大眾中作是說言：
 "I went to the city in the morning to beg for food, holding my alms bowl in my robe. When I heard Vaisalipali speaking in the crowd, he said:
沙門瞿曇有大智慧，我亦有大智慧；
 The ascetic Qutan has great wisdom, and I also have great wisdom;
沙門瞿曇有神足，我亦有神足；
 The ascetic Qutan has divine feet, and I also have divine feet;
瞿曇現一，我當現二；
 Qu Tan appears as one, I should appear as two;
乃至隨瞿曇所現多少，我盡能倍。』
 Even as much as Qu Tan can show, I can double it as much as I can. 』
具以此事而來告我，我語善宿言：
 If you come to me with this matter, I will tell you this:
『彼波梨子於大眾中不捨此語，不捨此見，不捨此慢，來至我所者，終無是處。
 Bibālizi will not give up this saying, this view, and this conceit among the masses. Those who come to me will end up in nowhere.
若彼作是念：
 If he thinks this:
我不捨此語，不捨此見，不捨此慢，而至沙門瞿曇所者，彼頭即當破為七分。
 I will not give up these words, this view, and this arrogance. When I come to the recluse Qutan, his head will be broken into seven parts.
欲使彼人不捨此語，不捨見慢，而能來者，無有是處。』
 There is no point in trying to make others not give up these words and not give up to see arrogance, but they can come. 』
「善宿言：
 "Good sayings:
『世尊護口，如來護口。』
 "The World Honored One protects his mouth, and the Tathagata protects his mouth." 』
佛告善宿：
 The Buddha said:
『汝何故言：
 "Why do you say:
世尊護口，如來護口？』
 The World Honored One protects his mouth, the Tathagata protects his mouth? 』
善宿言：
 Good words:
『彼波梨子有大威神，有大德力，脫當來者將無現世尊虛耶？』
 "Bibālizi has great power and great virtue, but when he escapes, he will never appear. Is the World Honored One empty?" 』
佛告善宿：
 The Buddha said:
『如來所言頗有二耶？』
 "There are quite a few things the Tathagata said?" 』
對曰：
 To say:
『無也。』
 "Nothing." 』
又告善宿：
 He also told Shansu:
『若無二者，汝何故言：
 "If there are no two, how can you say:
世尊護口，如來護口？』
 The World Honored One protects his mouth, the Tathagata protects his mouth? 』
善宿白佛言：
 Shansu said to the Buddha:
『世尊為自知見彼波梨子，為諸天來語。』
 "The World-Honored One knows for himself that when he sees that pear, he speaks to all the heavens. 』
佛言：
 Buddha said:
『我亦自知，亦諸天來語故知，此毘舍離阿由大將，身壞命終，生忉利天。
 I also know myself, and I also know from the words of the heavens that this great general Vaisali Ayu will die when his body is destroyed, and he will be reborn in the heavens to punish and benefit the gods.
彼來語我言：
 He came and said to me:
波梨梵志子不知羞慚，犯戒妄語，在毘舍離，於大眾中作如是誹謗言，阿由陀大將身壞命終，生起屍鬼中，然我實身壞命終，生忉利天。
 Pāli Brahma Zhizi is not ashamed, violates the precepts, and makes such slanderous remarks among the people in Vaishali. General Ayudha's body will break down and he will die, and he will be born in a ghost. However, my real body will break down and my life will be reborn in the treacherous heaven. .
波梨子我先自知，亦諸天來語故知。』
 I know Bolizi first by myself, and also by the words from the heavens. 』
佛告愚人善宿：
 The Buddha tells fools to live a good life:
『汝不信我言者，入毘舍離，隨汝唱之，我食後當往詣波梨梵志子所。』
 "If you don't believe what I say, go to Vaisali and sing along with you. After I have eaten, you should go to the place of Brahma Zhizi in Yipali." 』
」
佛告梵志：
 Buddha told Brahma:
「時，彼善宿過其夜已，著衣持鉢，入城乞食。
 "At that time, Shanshan had spent the night, put on his clothes and took his alms bowl, and went into the city to beg for food.
時，彼善宿向毘舍離城中眾多婆羅門、沙門、梵志，具說此言：
 At that time, the good monk said these words to the many brahmins, ascetics and brahmins in the city of Vaisali:
『波梨梵志子於大眾中說如此言：
 "Pali Brahma Zhizi said this to the crowd:
沙門瞿曇有大智慧，我亦有大智慧；
 The ascetic Qutan has great wisdom, and I also have great wisdom;
沙門瞿曇有大威力，我亦有大威力；
 The ascetic Qutan has great power, and I also have great power;
沙門瞿曇有大神足，我亦有大神足；
 The ascetic Qu Tan has great divine feet, and I also have great divine feet;
沙門現一，我當現二；
 The ascetic appears as one, I should appear as two;
乃至沙門隨所現多少，我盡當倍。
 Even if there are as many recluses as there are, I will pay them twice as much.
而今沙門瞿曇欲詣彼波梨子所，汝等眾人盡可詣彼。』
 Now the ascetic Qutan wants to go to Bibālizi's place, you and all of you can go to him. 』
時，波梨梵志在道而行，善宿見已，速詣其所，語言：
 At that time, Boli Brahma Zhi was walking on the path. Seeing the good deeds, he quickly went to where he was and said:
『汝於毘舍離大眾中作如是言，沙門瞿曇有大智慧，我亦有大智慧，乃至沙門瞿曇，隨所現神足多少，我盡當倍。
 You are saying this in the crowd of Vaishali, the recluse Qutan has great wisdom, and I also have great wisdom. Even if the recluse Qutan has as much spiritual power as he appears, I will do it twice as much.
瞿曇聞此言，今欲來至汝所，汝可速歸。』
 Qu Tan heard this and wants to come to your place now. You can return quickly. 』
報言：
 Report:
『我當歸耳！我當歸耳！』作此語已，尋自惶懼，衣毛為竪，不還本處，乃詣道頭波梨梵志林中，坐繩床上，愁悶迷亂。」
 I am Angelica Ear!" My angelica ears! ’ Having said this, I was frightened, my hair stood on end, and I did not return to my original place. So I went to the Boli Brahma Forest in Daotou, where I sat on a rope bed, feeling depressed and confused.
佛告梵志：
 Buddha told Brahma:
「我於食後與眾多隸車、沙門、婆羅門、梵志、居士詣波梨子住處，就座而坐。
 "After eating, I sat down at the residence of the great monks, ascetics, brahmans, brahmins, and lay disciples, Yophariko.
於彼眾中有梵志名曰遮羅，時，眾人喚彼遮羅而告之曰：
 Among them there was a Brahma named Chalo. At that time, the crowd called him Chalo and told him:
『汝詣道頭林中語波梨子言：
 "You went to Daotou Forest and said to Bo Lizi:
「今眾多隸車、沙門、婆羅門、梵志、居士盡集汝林，眾共議言：
 "Now many clerics, ascetics, brahmans, Brahmins, and lay people have gathered in Rulin, and they all discuss this:
『梵志波梨於大眾中自唱此言：
 "Fanzhipali sang these words to himself in the crowd:
「沙門瞿曇有大智慧，我亦有大智慧，乃至瞿曇隨現神足多少，我盡能倍。」
 The recluse Qu Tan has great wisdom, and I also have great wisdom. Even if Qu Tan appears as a divine being, I can multiply it as much as I can.
沙門瞿曇故來至汝林中，汝可來看。』
 The ascetic Qutan has come to your forest. You can come and see him. 』
」』於是，遮羅聞眾人語已，即詣道頭林語波梨子言：
 "So, after Zhaluo heard what everyone was saying, he went to Daotou Lin Yubo Lizi and said:
『彼眾多隸車、沙門、婆羅門、梵志、居士盡集在汝林，眾共議言：
 "There are many priests, ascetics, brahmins, Brahmins, and lay people gathered in your forest, and they all discuss this:
「梵志波梨子於大眾中自唱此言：
 "Fanzhi Bolizi sang these words to himself in the crowd:
『沙門瞿曇有大智慧，我亦有大智慧，乃至沙門瞿曇現神足，隨現多少，我盡能倍。』
 "The recluse Qutan has great wisdom, and I also have great wisdom. Even if the recluse Qutan shows his divine power, I will multiply it as much as I can." 』
瞿曇今在彼林中，波梨今者寧可還也。」
 Qu Tan is now in that forest, and Boli is now in that forest. He would rather return. "
』爾時，波梨梵志即報遮羅曰：
 ’ At that time, Boli Fanzhi reported to Jela and said:
『當歸！當歸！』作是語已，於繩床上轉側不安。
 "Angelica!" Angelica! ” Having said these words, he turned uneasily on the rope bed.
爾時，繩床復著其足，彼乃不能得離繩床，況能行步至世尊所？
 At that time, the rope bed covered his feet, and he could not leave the rope bed. How could he walk to the Blessed One?
「時，遮羅語波梨言：
 "At that time, the Chalukya language Pali said:
『汝自無智，但有空聲為言：
 "You have no wisdom, but you have empty voice to speak:
「當歸！當歸！」尚自不能離此繩床，何由能得至大眾所？』
 "Danggui! Angelica!" You can't leave this rope bed, how can you get to the public? 』
呵責波梨子已，即還詣大眾所，報言：
 After scolding Bolizi, he returned to the public and reported:
『我以持眾人聲，往語波梨子，彼報我言：
 "I held the crowd's voice and spoke to Bo Lizi, and he said to me:
「當歸！當歸！」即於繩床上動轉其身，床即著足不能得離，彼尚不能離其繩床，何由能得來到此眾？』
 "Danggui! Danggui!" He moved around on the rope bed, but he couldn't get out of the bed. He couldn't leave the rope bed, so how could he get to this group of people? 』
爾時，有一頭摩隸車子在眾中坐，即從座起，偏露右臂，長跪叉手，白彼眾言：
 At that time, there was a Moli chariot sitting in the crowd. He stood up from his seat, exposed his right arm, knelt down and crossed his hands, and said to the crowd:
『大眾小待，我今自往將彼人來。』
 "Don't be shy, everyone. I will go and bring them here." 』
」
佛言：
 Buddha said:
「我爾時語頭摩隸車子言：
 "I then said to Mo Li Che Zi:
『彼人作如是語，懷如是見，起如是慢，欲使此人來至佛所，無有是處。
 That person speaks such words, harbors such views, and has such conceit. In order to make this person come to the Buddha's place, there is no such place.
頭摩子！正使汝以革繩重繫，群牛共挽，至彼身碎，彼終不能捨如是語、如是見、如是慢，來至我所。
 Tou Mozi! Just as you were tied with a leather rope and pulled by a group of oxen, until his body was broken, he could never leave such words, such sights, and such slowness to come to me.
若不信我言，汝往自知。』
 If you don't believe what I say, you will know for yourself. 』
爾時，頭摩隷車子故往至波梨子所，語波梨子言：
 At that time, Touma drove his chariot to Bolizi's place and spoke to Bolizi:
『眾多隸車、沙門、婆羅門、梵志、居士盡集汝林，眾共議言：
 "Many clerics, ascetics, Brahmins, Brahmins, and lay people gathered in Rulin, and they all discussed:
「梵志波梨子於大眾中口自唱言：
 "Fanzhi Bolizi sang to himself in the crowd:
『沙門瞿曇有大智慧，我亦有大智慧乃至沙門瞿曇現其神足，隨所現多少，我盡能倍。』
 "The recluse Qutan has great wisdom, and I also have great wisdom. Even if the recluse Qutan shows his divine power, I will try to multiply it as much as I can." 』
瞿曇沙門今在彼林，汝可還歸。」
 The monk Qu Tan is in that forest now. You can return. "
』爾時，波梨子即報言：
 ” At that time, Bolizi reported:
『當歸！當歸！』作是語已，於繩床上動轉其身，爾時繩床復著其足，彼乃不能自離繩床，況復行步至世尊所？
 "Angelica!" Angelica! "Having said this, he moved around on the rope bed. At that moment, the rope bed caught his feet. He could not leave the rope bed. How could he walk to the Blessed One again?
「時，頭摩語波梨子言：
 "At that time, Touma said to Palizi:
『汝自無智，但有空聲為言：
 "You have no wisdom, but you have empty voice to speak:
「當歸！當歸！」尚自不能離此繩床，何由能得至大眾所？』
 "Danggui! Angelica!" You can't leave this rope bed, how can you get to the public? 』
頭摩復語波梨子曰：
 Tou Mofu said to Bo Lizi:
『諸有智者，以譬喻得解，乃往久遠有一師子獸王在深林中住，師子清旦初出窟時，四向顧望，奮迅三吼，然後遊行擇肉而食。
 "Wise men can understand it with an analogy. In the distant past, there was a master, a beast king, who lived in a deep forest. When the master first came out of the cave in the Qing Dynasty, he looked around, roared three times, and then walked around to choose meat to eat.
波梨子！彼師子獸王食已還林，常有一野干隨後食殘，氣力充足便自言：
 Wave pear! The master's son, the beast king, has returned to the forest after eating. There is often a wild stem that is eaten and left behind. When he has enough energy, he says to himself:
「彼林師子竟是何獸？
 "What kind of beast is Master Bi Lin?
能勝我耶？
 Can you beat me?
今寧可獨擅一林，清旦出窟，四向顧望，奮迅三吼，然後遊行，擇肉而食耶！」彼尋獨處一林，清旦出窟，奮迅三吼，然後遊行，欲師子吼，作野干鳴。
 Now I would rather be alone in a forest, come out of the cave on Qing Dynasty, look around, roar three times with great speed, and then march around to choose the meat to eat! "He found himself alone in a forest. He came out of the cave on Qing Dynasty, roared three times vigorously, and then marched around. He wanted to roar with his disciples and make wild calls.
波梨子！汝今亦爾，蒙佛威恩，存生於世，得人供養，而今更與如來共競。』
 Wave pear! You are now blessed by the Buddha's grace, you are living in the world, you are supported by others, and now you are competing with the Tathagata. 』
時，頭摩子以偈責數曰：
 At that time, Toumozi said in a verse:
「『野干稱師子，　　自謂為獸王；
 "'Ye Gan calls himself the master's son, and calls himself the king of beasts;
欲作師子吼，　　還出野干聲。
 If you want to roar like a master, you will also make noises in the wild.
獨處於空林，　　自謂為獸王；
 Alone in the empty forest, he calls himself the king of beasts;
欲作師子吼，　　還出野干聲。
 If you want to roar like a master, you will also make noises in the wild.
跪地求穴鼠，　　穿塚覓死屍；
 Kneel down to beg for the burrowing rat, walk through the grave to find the dead body;
欲作師子吼，　　還出野干聲。』
 If you want to roar like a master, you will also make noises in the wild. 』
「頭摩子告曰：
 "Toumozi said:
『汝亦如是，蒙佛恩力，存生於世，得人供養，而今更與如來共競。』
 "In the same way, you have received the Buddha's grace, survived in the world, received support from others, and now you are competing with the Tathagata. 』
時，彼頭摩子以四種喻，面呵責已，還詣大眾，報言：
 At that time, Bitu Mozi used four kinds of metaphors. After scolding him, he returned to the public and reported:
『我以持眾人聲喚波梨子，彼報我言：
 "I called Bolizi with the voice of the crowd, and he responded to me by saying:
「當歸！當歸！」即於繩床上動轉其身，床即著足不能得離；
 "Danggui! Angelica!" Then he turned around on the rope bed, and he was stuck in the bed and couldn't leave;
彼尚不能自離繩床何由能得來到此眾？』
 How can he get to this crowd if he can't leave the rope bed on his own? 』
爾時，世尊告頭摩子言：
 At that time, the World-Honored One spoke to Tomozi and said:
『我先語汝，欲使此人來至佛所，無有是處。
 "Let me tell you first, there is no point in trying to get this person to come to the Buddha's place.
正使汝以革繩重繫，群牛共挽，至身碎壞，彼終不肯捨如是語、如是見、慢，來至我所。』
 Even if you are tied up with a leather rope and pulled by a group of oxen, until your body is broken, he will not give up such words, such views, and be slow to come to me. 』
梵志！時，我即與彼大眾種種說法，示教利喜，於彼眾中三師子吼，身昇虛空，還詣本處。」
 Brahma! At that time, I gave various sermons to the people in the crowd, teachings and teachings that were beneficial and joyful. In the crowd, the three masters roared, and they ascended into the sky and returned to their original place. "
佛告梵志：
 Buddha told Brahma:
「或有沙門、婆羅門言：
 "Some ascetics and brahmins may say:
『一切世間，梵自在天所造。』
 "All the world was created by Brahma. 』
我問彼言：
 I asked him:
『一切世間實梵自在天所造耶？』
 "All the world's true Brahmans were created by the Issatious Heaven?" 』
彼不能報，還問我言：
 He couldn't repay me, so he asked me:
『瞿曇！此事云何？』
 "Qu Tan!" What's the matter? 』
我報彼言：
 I reported to him:
『或有此世間初壞敗時，有餘眾生命盡行盡，從光音天命終乃更生餘空梵處；
 "Perhaps when this world was first corrupted, all the remaining lives were exhausted, and from the light, sound, and destiny, they were finally reborn in the Brahma of space;
於彼起愛，生樂著心，復欲使餘眾生來生此處，其餘眾生命盡行盡，復生彼處。』
 He arouses love for that person, feels happy in his heart, and desires to cause other sentient beings to be reborn here, and to cause all other sentient beings to be reborn there after their lives have been exhausted. 』
時，彼眾生自作是念：
 At that time, those sentient beings thought of themselves:
『我今是大梵王，忽然而有，無作我者；
 "I am now the Brahma King. I suddenly appeared, and there is no one who can be me;
我能盡達諸義所趣，於千世界最得自在；
 I can achieve all meanings and interests, and I am most at ease in the world;
能作能化，微妙第一，為人父母。
 Ability to act and transform, subtlety first, being a parent.
我先至此，獨一無侶，由我力故，有此眾生，我作此眾生；
 I came here first, alone and without companions. Because of my strength, there are all these living beings, and I am this living being;
彼餘眾生亦復順從，稱為梵王，忽然而有，盡達諸義，於千世界最得自在，能作能化，微妙第一，為人父母，先有是一，後有我等，此大梵王化作我等。
 The rest of the sentient beings also obeyed again and were called the Brahma King. They suddenly appeared, fully realized all meanings, were most at ease in the world, were able to perform energy transformations, were the most subtle, and were parents. First there was this one, and then there was me. This Brahma King has transformed into us.
此諸眾生隨彼壽終來生此間，其漸長大，剃除鬚髮，服三法衣，出家為道。
 These living beings will be reborn here after their life span. They will gradually grow up, shave off their beards and hair, wear the three Dharma robes, and become monks and become Taoists.
彼入定意三昧，隨三昧心憶本所生，彼作是語：
 He entered the samadhi of concentrated mind, and following the samadhi mind, he recalled what was originally born, and he said this:
此大梵天忽然而有，無有作者，盡達諸義，於千世界最得自在，能作能化，微妙第一，為人父母。
 This great Brahma suddenly came into existence without any author, fully realized all meanings, was the most at ease in the world, was capable of transformation, was the most subtle, and was a parent.
彼大梵天常住不移，無變易法，我等梵天所化，是以無常，不得久住，為變易法。』
 That great Brahma is always abiding and unchangeable, and our Brahma is transformed into it, so it is impermanent and cannot stay for a long time, so it is a subject of change. 』
如是，梵志！彼沙門、婆羅門以此緣故，各言彼梵自在天造此世界。
 So, Brahma! For this reason, the ascetics and brahmans each said that Brahman created this world.
梵志！造此世界者，非彼所及，唯佛能知。
 Brahma! The one who created this world is beyond the reach of others, only the Buddha can know it.
又過此事，佛亦盡知，雖知不著苦、集、滅、味、過、出要，如實知之，以平等觀無餘解脫，名曰如來。」
 Furthermore, after this incident, the Buddha also fully understood. Although he knew that he did not grasp the key points of suffering, cessation, cessation, taste, passing, and exit, he knew it as it really was, and with the view of equanimity, he was liberated without any residue, which was called Tathagata. "
佛告梵志：
 Buddha told Brahma:
「或有沙門、婆羅門作是言：
 "Some ascetics or brahmins may say this:
『戱笑懈怠是眾生始。』
 "Laughter and laziness are the beginning of all living beings." 』
我語彼言：
 I said to him:
『云何汝等實言，戱笑懈怠是眾生始耶？』
 "How can you honestly say that laughing and slacking off is the beginning of sentient beings?" 』
彼不能報，逆問我言：
 He couldn't repay me, so he asked me:
『瞿曇！此事云何？』
 "Qu Tan!" What's the matter? 』
時我報言：
 I then reported:
『或有光音眾生喜戱笑懈怠，身壞命終，來生此間，漸漸長大，剃除鬚髮，服三法衣，出家修道，便入心定三昧，以三昧力識本所生，便作是言：
 "Perhaps there are living beings of light and sound who like to laugh and are lazy, and their bodies break down and die. In the next life, they gradually grow up, shave off their beards and hair, wear the three dharma robes, become a monk and practice Taoism, then enter the samadhi of mind, use the power of samadhi to recognize what is born, and then do It means:
彼餘眾生不喜戱笑，常在彼處，永住不變；
 The remaining sentient beings do not like to laugh and are always there, abiding forever and unchanged;
由我等數喜戱笑，致此無常，為變易法。』
 From our countless joys and laughter, this is impermanent, which is the method of change. 』
如是，梵志！彼沙門、婆羅門以是緣故，言戱笑是眾生始，如是佛盡知之，過是亦知，知而不著，已不著苦、集、滅、味、過、出要，如實知之，已平等觀無餘解脫，名曰如來。」
 So, Brahma! For this reason, those ascetics and brahmans say that laughter is the beginning of sentient beings. This is what the Buddha knows completely. There is no remaining liberation, which is called Tathagata. "
佛告梵志：
 Buddha told Brahma:
「或有沙門、婆羅門言：
 "Some ascetics and brahmins may say:
『失意是眾生始。』
 "Frustration is the beginning of all living beings. 』
我語彼言：
 I said to him:
『汝等實言：
 "You tell the truth:
失意是眾生始耶？』
 Is frustration the beginning of all living beings? 』
彼不知報，還問我言：
 He didn't know the retribution, so he asked me:
『瞿曇！此事云何？』
 "Qu Tan!" What's the matter? 』
我語彼言：
 I said to him:
『或有眾生展轉相看已，便失意，由是命終，來生此間，漸漸長大，剃除鬚髮，服三法衣，出家修道，便入心定三昧，以三昧力識本所生，便作是言：
 "Perhaps there are sentient beings who turn around and look at each other and become frustrated. As a result, they end their lives and are born here in the next life. They gradually grow up, shave off their beards and hair, wear the three dharma robes, become monks and practice Taoism, enter the Samadhi of their minds, and use the power of Samadhi to recognize the original being, and then This is what he said:
如彼眾生以不展轉相看，不失意故，常住不變；
 Just like those sentient beings who look at each other without turning around, without being disappointed, they always remain unchanged;
我等於彼數數相看已，便失意，致此無常，為變易法。』
 After I counted them and looked at each other, I became frustrated, causing this to be impermanent and a method of change. 』
如是，梵志！彼沙門、婆羅門以是緣故，言失意是眾生始，如此唯佛知之，過是亦知，知已不著苦、集、滅、味、過、出要，如實知之，知已平等觀無餘解脫，故名如來。」
 So, Brahma! For this reason, those ascetics and brahmans say that failure is the beginning of sentient beings. Only the Buddha knows this. He also knows this. He knows that he no longer attaches to the key points of suffering, cessation, cessation, taste, passing, and exit. He knows it as it really is. He knows that he has contemplated equanimity and has no remaining liberation, hence the name. Tathagata. "
佛告梵志：
 Buddha told Brahma:
「或有沙門、婆羅門言：
 "Some ascetics and brahmins may say:
『我無因而出。』
 "I have no reason to go out." 』
我語彼言：
 I said to him:
『汝等實言：
 "You tell the truth:
本無因出耶？』
 There is no reason for it? 』
彼不能報，逆來問我，我時報曰：
 He couldn't retaliate, so he came to ask me, and I repaid him and said:
『或有眾生無想無知，若彼眾生起想，則便命終來生此間，漸漸長大，剃除鬚髮，服三法衣，出家修道，便入心定三昧，以三昧力識本所生，便作是言：
 "There may be sentient beings who have no thoughts and are ignorant. If those sentient beings think about it, they will be reborn here in the next life. They will gradually grow up, shave off their beards and hair, wear the three dharma robes, become a monk and practice Taoism. Then they will enter the samadhi of mind and use the power of samadhi to recognize the original being." Just say this:
我本無有，今忽然有；
 I didn't exist before, but now I suddenly exist;
此世間本無，今有，此實餘虛。』
 There was nothing in this world, but it exists now. This reality is only empty. 』
如是，梵志！沙門、婆羅門以此緣故，言無因出，唯佛知之，過是亦知，知已不著苦、集、滅、味、過、出要，如實知之，已平等觀無餘解脫，故名如來。」
 So, Brahma! For this reason, recluses and brahmans say that there is no cause, only the Buddha knows it. He also knows that he has passed away. He knows that he is no longer attached to the key points of suffering, cessation, cessation, flavor, passing, and exit. He knows it as it really is. He has contemplated equality and has no remaining liberation, so he is called Tathagata. "
佛告梵志：
 Buddha told Brahma:
「我所說如是，或有沙門、婆羅門於屏處誹謗我言：
 "As I have said, some ascetics and brahmins may slander me from the screen and say:
『沙門瞿曇自稱弟子入淨解脫，成就淨行，彼知清淨，不遍知淨。』
 "The ascetic Qu Tan claims to be a disciple who has entered into pure liberation and achieved pure conduct. He knows purity and does not know purity. 』
然我不作是說：
 However, I don’t mean to say:
『我弟子入淨解脫，成就淨行，彼知清淨，不遍知淨。』
 "My disciple has entered into pure liberation and accomplished pure conduct. He knows the pure, and he knows the pure without omnipotence." 』
梵志！我自言：
 Brahma! I said to myself:
『我弟子入淨解脫，成就淨行，彼知清淨，一切遍淨。』
 "My disciple has entered pure liberation and accomplished pure conduct. He knows that everything is pure and everything is pure." 』
」
是時，梵志白佛言：
 At that time, Fanzhi said to the Buddha:
「彼不得善利，毀謗沙門瞿曇言：
 "He did not gain any benefit and slandered the ascetic Qutan by saying:
『沙門自言：
 "The ascetic said to himself:
「我弟子入淨解脫，成就淨行，彼知清淨，不遍知淨。」
 My disciple has entered pure liberation and accomplished pure conduct. He knows the pure, and he knows the pure without omnipresence.
』然世尊不作是語，世尊自言：
 ’ However, the Blessed One did not say this. The Blessed One said to himself:
『我弟子入淨解脫，成就淨行，彼知清淨，一切遍淨。』
 "My disciple has entered pure liberation and accomplished pure conduct. He knows that everything is pure and everything is pure." 』
」
又白佛言：
 He also said to the Buddha:
「我亦當入此淨解脫，成就淨行，一切遍知。」
 I should also enter this pure liberation, achieve pure conduct, and know everything.
佛告梵志：
 Buddha told Brahma:
「汝欲入者，甚為難也。
 "It's very difficult for you to enter.
汝見異、忍異、行異，欲依餘見入淨解脫者，難可得也；
 If you see things differently, tolerate things that are different, and do things differently, and you want to rely on the remaining views to achieve pure liberation, it will be difficult to achieve it;
但使汝好樂佛，心不斷絕者，則於長夜，常得安樂。」
 But if you love the Buddha and never give up, you will always find peace and happiness throughout the long night. "
爾時，房伽婆梵志聞佛所說，歡喜奉行。
 At that time, Brahma Bhamagava heard what the Buddha said and followed it with joy.

16 - DA 16 Sujata

（一六）佛說長阿含第二分善生經第十二
 (16) The Buddha said that the second part of the Sutra of Good Life is the Twelfth of Chang Agama
如是我聞：
 This is what I heard:
一時，佛在羅閱祇耆闍崛山中，與大比丘眾千二百五十人俱。
 At one time, the Buddha was in the Luoyueji Jijajjue Mountain, together with a group of 1,250 great bhikkhus.
爾時，世尊時到著衣持鉢，入城乞食。
 At that time, the World-Honored One arrived, wearing robes and holding an alms bowl, and entered the city to beg for food.
時，羅閱祇城內有長者子，名曰善生，清旦出城，詣園遊觀，初沐浴訖，舉身皆濕，向諸方禮，東、西、南、北、上、下諸方，皆悉周遍。
 At that time, there was an elder's son in the city of Luo Yue, named Shansheng. He left the city on Qing Dynasty and visited the garden. After taking a bath for the first time, his whole body was wet. He bowed to all directions, east, west, south, north, up and down. All directions have been studied thoroughly.
爾時，世尊見長者子善生詣園遊觀，初沐浴訖，舉身皆濕，向諸方禮。
 At that time, the World-Honored One saw the elder's son, Shansheng, visiting the Garden. After taking a bath for the first time, his whole body was wet, and he bowed to all directions.
世尊見已，即詣其所，告善生言：
 When the World-Honored One saw this, he immediately went to where he was and told Shangsheng:
「汝以何緣，清旦出城，於園林中，舉身皆濕，向諸方禮？」
 Why did you go out of the city on Qing Dynasty and go to the garden with your whole body wet and salute everyone?
爾時，善生白佛言：
 At that time, Susheng said to the Buddha:
「我父臨命終時，遺勅我言：
 "When my father was dying, he left this message to me:
『汝欲禮者，當先禮東方、南方、西方、北方、上方、下方。』
 “If you wish to salute, you should first salute to the east, south, west, north, above, and below. 』
我奉承父教不敢違背，故澡浴訖，先叉手東面，向東方禮；
 I flattered my father and dared not disobey him, so after I finished my bath, I crossed my arms and bowed to the east;
南、西、北方，上、下諸方，皆悉周遍。」
 South, west, north, above and below, all directions are covered. "
爾時，世尊告善生曰：
 At that time, the World-Honored One said to the good being:
「長者子！有此方名耳，非為不有；
 "Son of the elder! I have such a famous name. It is not for nothing;
然我賢聖法中，非禮此六方以為恭敬。」
 However, in my sage dharma, the six directions that are not polite are considered respectful. "
善生白佛言：
 Shangsheng said to the Buddha:
「唯願世尊善為我說賢聖法中禮六方法！」
 I only hope that the World-Honored One will be kind enough to teach me the six methods of etiquette in the sage dharma!
佛告長者子：
 The Buddha told the elder:
「諦聽！諦聽！善思念之，當為汝說。」
 Listen carefully! Listen carefully! If you think carefully about it, I will speak it to you.
善生對曰：
 Shangsheng replied:
「唯然，願樂欲聞！」
 Wei Ran, I wish you could enjoy hearing it!
佛告善生：
 The Buddha told the good living being:
「若長者、長者子知四結業不於四處而作惡行，又復能知六損財業，是謂，善生！長者、長者子離四惡行，禮敬六方。
 "If the elder and the elder's son know the four negative deeds and do not do them in the four directions, and if they are able to understand the six negative deeds, that is said to be a good life! The elder and the elder's son abstain from the four evil deeds and respect the six directions.
今世亦善，後獲善報，今世根基，後世根基，於現法中，智者所稱，獲世一果，身壞命終，生天、善處。
 You are also good in this life, and you will receive good rewards later. The foundation of this life and the foundation of the future life are in the present Dharma. What the wise call it, you will get one result in this world, your body will be destroyed and your life will end, and you will be reborn in heaven and a good place.
善生！當知四結行者：
 Good life! Those who practice the four knots should know:
一者殺生，二者盜竊，三者婬逸，四者妄語，是四結行。
 The first is killing, the second is stealing, the third is sexual immorality, the fourth is lying, these are the four negative behaviors.
云何為四處？
 Why are the clouds everywhere?
一者欲，二者恚，三者怖，四者癡。
 The first is desire, the second is hatred, the third is fear, and the fourth is delusion.
若長者、長者子於此四處而作惡者，則有損耗。」
 If the elders or elders' sons do evil in these four places, there will be losses. "
佛說是已，復作頌曰：
 After the Buddha said this, he chanted again and said:
「欲瞋及怖癡，　　有此四法者；
 "Desire, anger and fear and delusion have these four dharmas;
名譽日損減，　　如月向于晦。」
 Reputation is diminishing day by day, like the moon turning towards darkness. "
佛告善生：
 The Buddha told good people:
「若長者、長者子於此四處不為惡者，則有增益。」
 If the elders and their sons do not do evil in these four places, there will be gains.
爾時，世尊重作頌曰：
 At that time, the world respected him and said:
「於欲恚怖癡，　　不為惡行者，
 "Those who are driven by desire, hatred, fear and ignorance, and do not commit evil deeds,
名譽日增廣，　　如月向上滿。」
 Your reputation grows day by day, like the full moon. "
佛告善生：
 The Buddha told good people:
「六損財業者：
 "Six losers of wealth:
一者耽湎於酒，二者博戱，三者放蕩，四者迷於伎樂，五者惡友相得，六者懈墮，是為六損財業。
 The first is indulgence in drinking, the second is gambling, the third is debauchery, the fourth is being obsessed with music, the fifth is having bad friends, the sixth is slacking off, these are the six losses of wealth.
善生！若長者、長者子解知四結行，不於四處而為惡行，復知六損財業，是為，善生！於四處得離，供養六方，今善後善，今世根基，後世根基，於現法中，智者所譽，獲世一果，身壞命終，生天、善處。
 Good life! If the elder and the elder's son understand and understand the four knots of conduct and do not commit evil deeds everywhere, and if they understand the six damages to wealth and property, then this is a good life! Be separated from the four places, make offerings to the six directions, do good now and do good later, be the foundation of this life, and the foundation of the future. In the present Dharma, be praised by the wise, obtain the first fruit in the world, the body will be destroyed, and the life will end, and you will be reborn in heaven and a good place.
善生！當知飲酒有六失：
 Good life! You should know that there are six disadvantages of drinking alcohol:
一者失財，二者生病，三者鬪諍，四者惡名流布，五者恚怒暴生，六者智慧日損。
 One is losing money, the other is getting sick, the third is getting angry, the fourth is getting bad reputation, the fifth is being angry and angry, and the sixth is losing wisdom.
善生！若彼長者、長者子飲酒不已，其家產業日日損減。
 Good life! If the elder or the elder's son continues to drink alcohol, his family's property will be reduced day by day.
善生！博戱有六失，云何為六？
 Good life! Bo Ruo has six losses, so why are they six?
一者財產日耗，二者雖勝生怨，三者智者所責，四者人不敬信，五者為人疎外，六者生盜竊心。
 The first is that the property is being depleted day by day, the second is that although the victory is successful, there is resentment, the third is that the wise person blames the person, the fourth is that people are disrespectful, the fifth is that people are jealous of others, and the sixth is that they have the desire to steal.
善生！是為博戱六失。
 Good life! This is to win six losses.
若長者、長者子博戱不已，其家產業日日損減，放蕩有六失：
 If the elder or the elder's son continues to be aggressive, his family's property will be reduced day by day. There are six consequences of debauchery:
一者不自護身，二者不護財貨，三者不護子孫，四者常自驚懼，五者諸苦惡法常自纏身，六者喜生虛妄，是為放蕩六失。
 One is not protecting oneself, the other is not protecting property, the third is not protecting one's children and grandchildren, the fourth is always frightening oneself, the fifth is always entangled with suffering and evil dharma, the sixth one is happy to give birth to vanity, this is the six losses of dissipation.
若長者、長者子放蕩不已，其家財產日日損減。
 If the elder or the elder's son continues to be dissolute, his family's property will be reduced day by day.
「善生！迷於伎樂復有六失：
 "Good students! If you are obsessed with music, you will suffer six losses:
一者求歌，二者求舞，三者求琴瑟，四者波內早，五者多羅槃，六者首呵那，是為伎樂六失。
 One is asking for singing, the second is asking for dancing, the third is asking for harp and harp, the fourth is for bonei zao, the fifth is for tālopāṇa, and the sixth is for singing and singing.
若長者、長者子伎樂不已，其家財產日日損減，惡友相得復有六失：
 If the elder or the elder's son keeps having fun, his family's property will be reduced day by day, and evil friends will lose six things:
一者方便生欺，二者好喜屏處，三者誘他家人，四者圖謀他物，五者財利自向，六者好發他過，是為惡友六失。
 The first is that convenience breeds deception, the second is that one likes to keep others away from others, the third is that he seduces his family members, the fourth is that he seeks other things, the fifth is that he makes money for himself, the sixth is that he likes to expose others' faults, and he is a bad friend.
若長者、長者子習惡友不已，其家財產日日損減，懈墮有六失：
 If an elder or an elder's son keeps making bad friends, his family's property will be reduced day by day, and he will suffer from six losses:
一者富樂不肯作務，二者貧窮不肯勤修，三者寒時不肯勤修，四者熱時不肯勤修，五者時早不肯勤修，六者時晚不肯勤修，是為懈墮六失。
 The first one is rich and happy and refuses to work; the second one is poor and refuses to practice diligently; the third one is unwilling to practice diligently when it is cold; the fourth one is unwilling to practice diligently when it is hot; the fifth one is unwilling to practice diligently early in the morning; the sixth one is unwilling to practice diligently late in the morning. Practicing diligently will lead to six mistakes due to laziness.
若長者、長者子懈墮不已，其家財業日日損減。」
 If the elder or the elder's son continues to fall, his family's wealth will be reduced day by day. "
佛說是已，復作頌曰：
 After the Buddha said this, he chanted again and said:
「迷惑於酒者，　　還有酒伴黨；
 "Those who are confused by wine will also have drunken companions;
財產正集聚，　　隨己復散盡。
 Wealth is gathering, but it will be dispersed as soon as possible.
飲酒無節度，　　常喜歌舞戱；
 He drinks alcohol without restraint and is always fond of singing and dancing;
晝則遊他家，　　因此自陷墜。
 During the day, I visited his house, so I fell into trouble.
隨惡友不改，　　誹謗出家人；
 Follow evil friends without changing and slander monks;
邪見世所嗤，　　行穢人所黜。
 Those who see evil will be scorned by the world, and those who do evil will be deposed.
好惡著外色，　　但論勝負事；
 Likes and dislikes are external, but when it comes to winning or losing;
親要無返復，　　行穢人所黜。
 My relatives will never return, and I will be deposed by those who do evil things.
為酒所荒迷，　　貧窮不自量；
 Drunken by wine, and poor beyond measure;
輕財好奢用，　　破家致禍患。
 He who makes light of his wealth is fond of using it lavishly, but he who ruins his family brings disaster.
擲博群飲酒，　　共伺他婬女；
 Tossing people around to drink and serve his prostitutes together;
翫習卑鄙行，　　如月向於晦。
 I am accustomed to despicable behavior, like the moon facing the darkness.
行惡能受惡，　　與惡友同事；
 Do evil and receive evil, and work with evil friends;
今世及後世，　　終始無所獲。
 In this life and the next, there will always be nothing.
晝則好睡眠，　　夜覺多悕望；
 During the day, you sleep well, but at night you feel restless and restless;
獨昏無善友，　　不能修家務。
 Being alone and having no good friends, one cannot do housework.
朝夕不肯作，　　寒暑復懈墮；
 Reluctant to work day and night, the cold and heat return to sluggishness;
所為事不究，　　亦復毀成功。
 If you don't pay attention to what you do, you will also ruin your success.
若不計寒暑，　　朝夕勤修務；
 If you don’t take into account the cold and heat, you should practice diligently day and night;
事業無不成，　　至終無憂患。」
 Everything will be successful, and there will be no worries in the end. "
佛告善生：
 The Buddha told good people:
「有四怨如親，汝當覺知。
 "There are four grudges that are like relatives, you should be aware of them.
何謂為四？
 What is four?
一者畏伏，二者美言，三者敬順，四者惡友。」
 The first is fear, the second is good words, the third is respect and obedience, and the fourth is bad company. "
佛告善生：
 The Buddha told the good living being:
「畏伏有四事，云何為四？
 "There are four things in fear of ambush. Why are they four?
一者先與後奪，二者與少望多，三者畏故強親，四者為利故親，是為畏伏四事。」
 The first is to seize first and then to seize, the second is to fight with the less and hope for more, the third is to force relatives because of fear, the fourth is to be close to each other for benefit, these are the four things of fear of defeat. "
佛告善生：
 The Buddha told the good living being:
「美言親復有四事，云何為四？
 "There are four things that can be said about a good relationship, so why are they four?
一者善惡斯順，二者有難捨離，三者外有善來密止之，四者見有危事便排濟之，是為美言親四事。
 The first is that good and evil are easy to follow, the second is that it is difficult to let go, the third is that good things come from outside and stop them secretly, and the fourth is that when there are dangers, they help them. These are the four things of good words and affection.
敬順親復有四事，云何為四？
 There are four things in respecting, obeying, and returning to relatives. Why are they four?
一者先誑，二者後誑，三者現誑，四者見有小過便加杖之，是為敬順親四事。
 The first is to lie first, the second is to lie later, the third is to lie now, and the fourth is to add a stick to the person when he sees a small mistake. These are the four things of respecting and obeying relatives.
惡友親復有四事，云何為四？
 There are four things that happen when an evil friend is reunited. Why are they four?
一者飲酒時為友，二者博戱時為友，三者婬逸時為友，四者歌舞時為友，是為惡友親四事。」
 The first is to be friends when drinking, the second is to be friends when playing games, the third is to be friends during lewdness, the fourth is to be friends when singing and dancing, these are the four things for bad friends to be friends with. "
世尊說此已，復作頌曰：
 Having said this, the World-Honored One repeated the poem and said:
「畏伏而強親，　　美言親亦爾；
 "If you are afraid of being subdued and force yourself to kiss, you can kiss with good words;
敬順虛誑親，　　惡友為惡親。
 Respect and obedience are false, and evil friends become evil relatives.
此親不可恃，　　智者當覺知；
 This relationship cannot be relied upon, the wise should be aware of it;
宜速遠離之，　　如避于嶮道。」
 It is advisable to stay away from it as quickly as possible, as if you were avoiding a stray road. "
佛告善生：
 The Buddha told the good living being:
「有四親可親，多所饒益，為人救護。
 "There are four close relatives who are of great benefit to others and save others.
云何為四？
 Why is the cloud four?
一者止非，二者慈愍，三者利人，四者同事，是為四親可親，多所饒益，為人救護，當親近之。
 The first is to stop wrongdoing, the second is to be compassionate, the third is to benefit others, and the fourth is to work with others. They are amiable and can benefit many people. They save others and should be close to them.
善生！彼止非有四事，多所饒益，為人救護。
 Good life! There are four things he can do to save people.
云何為四？
 Why is the cloud four?
一者見人為惡則能遮止，二者示人正直，三者慈心愍念，四者示人天路。
 The first is to be able to stop people from doing evil when they see it; the second is to show people their integrity; the third is to be compassionate and considerate; and the fourth is to show people the way to heaven.
是為四止非，多所饒益，為人救護。
 Righteousness, restraining wrongdoing, benefiting many people, and saving others.
「復次，慈愍有四事：
 "Again, compassion has four things:
一者見利代喜，二者見惡代憂，三者稱譽人德，四者見人說惡便能抑制，是為四慈愍，多所饒益，為人救護。
 The first is to see benefit instead of joy, the second is to see evil instead of worrying, the third is to praise people's virtues, and the fourth is to restrain others when they say evil. This is the fourth kind of compassion, which benefits many people and saves others.
利益有四，云何為四？
 There are four interests. Why are they four?
一者護彼不令放逸，二者護彼放逸失財，三者護彼使不恐怖，四者屏相教誡，是為四利人，多所饒益，為人救護。
 The first is to protect him from letting loose, the second is to protect him from looseness and losing money, the third is to protect him from being afraid, and the fourth is to teach others from behind. This is to benefit the four people, benefit many people, and save others.
同事有四，云何為四？
 There are four colleagues, so why are they four?
一者為彼不惜身命，二者為彼不惜財寶，三者為彼濟其恐怖，四者為彼屏相教誡，是為四同事，多所饒益，為人救護。」
 The first is to spare his life for him, the second is to spare his treasure for him, the third is to save him from fear, the fourth is to teach others without warning, these are the four colleagues, benefiting many and saving others. "
世尊說是已，復作頌曰：
 Having said this, the World-Honored One recomposed the poem and said:
「制非防惡親，　　慈愍在他親；
 "It is not to guard against evil relatives, but to be compassionate towards others;
利人益彼親，　　同事齊己親。
 Benefiting others is beneficial to others, and colleagues are close to each other.
此親乃可親，　　智者所附近；
 This kind of relationship is dear, and is near to the wise;
親中無等親，　　如慈母親子。
 There is no equal among relatives, just like a loving mother and son.
若欲親可親，　　當親堅固親；
 If you want to be close, you should be close and strong;
親者戒具足，　　如火光照人。」
 The relatives are well-disciplined, like fire illuminating others. "
佛告善生：
 The Buddha told good people:
「當知六方，云何為六方？
 "You should know the six directions. What are the six directions?
父母為東方，師長為南方，妻婦為西方，親黨為北方，僮僕為下方，沙門、婆羅門、諸高行者為上方。
 Parents are in the east, teachers are in the south, wives are in the west, people who are close to the party are in the north, children and servants are in the lower part, and ascetics, brahmanas, and other high-minded people are in the upper part.
善生！夫為人子，當以五事敬順父母，云何為五？
 Good life! As a son, a husband should respect and obey his parents in five ways. Why are they five?
一者供奉能使無乏，二者凡有所為先白父母，三者父母所為恭順不逆，四者父母正令不敢違背，五者不斷父母所為正業。
 The first is to make offerings so that there will be no shortage, the second is to express gratitude to parents before doing anything, the third is to be respectful and not disobedient to what parents do, the fourth is to dare not disobey the parents' orders, and the fifth is to continue the righteous deeds of parents.
善生！夫為人子，當以此五事敬順父母，父母復以五事敬親其子。
 Good life! As a son, a husband should respect and obey his parents with these five things, and parents should respect and kiss their children with these five things.
云何為五？
 Why is the cloud five?
一者制子不聽為惡，二者指授示其善處，三者慈愛入骨徹髓，四者為子求善婚娶，五者隨時供給所須。
 The first is to restrain the son from listening, which is evil; the second is to point out the good deeds of the son; the third is to be kind and loving to the very core; the fourth is to seek a good marriage for the son; the fifth is to provide what is needed at any time.
善生！子於父母敬順恭奉，則彼方安隱，無有憂畏。
 Good life! If a son respects and respects his parents, then they will be at peace and have no worries or fears.
「善生！弟子敬奉師長復有五事，云何為五？
 Susheng! There are five things a disciple should do to respect his master. Why are they five?
一者給侍所須，二者禮敬供養，三者尊重戴仰，四者師有教勅敬順無違，五者從師聞法善持不忘。
 The first one is to give the servants what they need, the second one is to pay homage and make offerings, the third one is to show respect and admiration, the fourth one is to be respectful and obedient to the teacher's instructions, and the fifth one is to listen to the teacher and uphold the Dharma well and never forget it.
善生！夫為弟子當以此五法敬事師長，師長復以五事敬視弟子，云何為五？
 Good life! As a disciple, you should respect your teacher with these five things. If your teacher respects his disciples with these five things, why are they five?
一者順法調御，二者誨其未聞，三者隨其所問令善解義，四者示其善友，五者盡以所知誨授不悋。
 The first is to follow the law and regulate the person, the second is to teach the person what he or she has not heard, the third is to follow the person’s questions and explain the meaning well, the fourth is to show the person a good friend, and the fifth is to teach the person what he knows without being exhausted.
善生！弟子於師長敬順恭奉，則彼方安隱，無有憂畏。
 Good life! If a disciple respects and obeys his master, then he will be safe and have no worries or fears.
「善生！夫之敬妻亦有五事，云何為五？
 Good life! There are five things a husband must do to respect his wife. Why are they five?
一者相待以禮，二者威嚴不\xED\xA1\x86\xED\xB4\x8F，三者衣食隨時，四者莊嚴以時，五者委付家內。
 The first is to treat each other with courtesy, the second is to be dignified and respectful, the third is to have food and clothing at all times, the fourth is to be solemn and courteous, and the fifth is to leave things at home.
善生！夫以此五事敬待於妻，妻復以五事恭敬於夫，云何為五？
 Good life! The husband respects his wife with these five things, and the wife respects her husband with these five things. Why are they five?
一者先起，二者後坐，三者和言，四者敬順，五者先意承旨。
 The first one rises first, the second one sits back, the third one speaks in harmony, the fourth one is respectful and obedient, and the fifth one takes the initiative to carry out the purpose.
善生！是為夫之於妻敬待，如是則彼方安隱，無有憂畏。
 Good life! This is a husband who treats his wife with respect, and in this way the other party will be at peace, free from worries and fears.
「善生！夫為人者，當以五事親敬親族，云何為五？
 Susheng! As a human being, you should do five things to respect your relatives and relatives. Why are they five?
一者給施，二者善言，三者利益，四者同利，五者不欺。
 The first is to give, the second is to speak kindly, the third is to benefit, the fourth is to share benefits, and the fifth is not to deceive.
善生！是為五事親敬親族，親族亦以五事親敬於人，云何為五？
 Good life! These are the five things in which relatives respect their relatives, and relatives also use the five things to respect others. Why are they five?
一者護放逸，二者護放逸失財，三者護恐怖者，四者屏相教誡，五者常相稱歎。
 The first one protects those who are carefree, the second one who protects those who are carefree and loses money, the third one who protects those who are frightened, the fourth one who hides his teachings from others, and the fifth one who always praises each other.
善生！如是敬視親族，則彼方安隱，無有憂畏。
 Good life! If you respect your relatives like this, you will be safe and secure there, without any worries or fear.
「善生！主於僮使以五事教授，云何為五？
 Good student! The Lord taught the boy five things. Why are they five?
一者隨能使役，二者飲食隨時，三者賜勞隨時，四者病與醫藥，五者縱其休假。
 The first one is ready for service, the second one is for food and drink at any time, the third one is for labor at any time, the fourth one is for illness and medicine, and the fifth one is for taking vacations.
善生！是為五事教授僮使，僮使復以五事奉事其主，云何為五？
 Good life! It is for the five things to teach the young envoys, and the young envoys serve their masters with the five things. Why are they five?
一者早起，二者為事周密，三者不與不取，四者作務以次，五者稱揚主名。
 The first one is to get up early, the second one is to do things carefully, the third one is not to give and not to take, the fourth one is to do the work secondly, and the fifth one is to praise the name of the Lord.
是為主待僮使，則彼方安隱，無有憂畏。
 This is the Lord's treatment of children, and then they will be safe and have no worries or fears.
「善生！檀越當以五事供奉沙門、婆羅門，云何為五？
 "Good Lord! Tan Yue should offer five things to recluses and brahmins. Why are they five?
一者身行慈，二者口行慈，三者意行慈，四者以時施，五者門不制止。
 The first is to practice kindness with the body, the second is to practice kindness with the mouth, the third is to practice kindness with the mind, the fourth is to show kindness at the right time, and the fifth is to not stop it at the door.
善生！若檀越以此五事供奉沙門、婆羅門，沙門、婆羅門當復以六事而教授之，云何為六？
 Good life! If Tan Yue worships the recluses and brahmins with these five things, then the recluses and brahmins should teach them the six things again. Why are they six?
一者防護不令為惡，二者指授善處，三者教懷善心，四者使未聞者聞，五者已聞能使善解，六者開示天路。
 The first is to prevent evil from being done, the second is to teach good things, the third is to teach people to have a kind heart, the fourth is to make those who have not heard hear it, the fifth thing is to make those who have heard it understand it well, and the sixth thing is to show the way to heaven.
善生！如是檀越恭奉沙門、婆羅門，則彼方安隱，無有憂畏。」
 Good life! If Tan Yue worships ascetics and brahmins respectfully, then they will be safe and secure without any worries or fears. "
世尊說已，重說偈曰：
 The World-Honored One has finished speaking and repeats the verse:
「父母為東方，　　師長名南方，
 "My parents are from the East, my teacher is from the South,
妻婦為西方，　　親族為北方，
 My wife is from the west, my relatives are from the north,
僮僕為下方，　　沙門為上方。
 The boy servant is at the bottom, and the monk is at the top.
諸有長者子，　　禮敬於諸方；
 All the sons of elders, pay homage in all directions;
敬順不失時，　　死皆得生天。
 If you don't lose your respect and obedience, you will be able to live in heaven even if you die.
惠施及輭言，　　利人多所益，
 Benevolence and advice can benefit many people.
同利等彼己，　　所有與人共。
 Sharing benefits with others, sharing everything with others.
此四多負荷，　　任重如車輪；
 These four loads are as heavy as wheels;
世間無此四，　　則無有孝養。
 Without these four things in the world, there would be no filial piety.
此法在世間，　　智者所撰擇；
 This law is in the world, written and chosen by wise men;
行則獲大果，　　名稱遠流布。
 If you do this, you will achieve great results, and your reputation will spread far and wide.
嚴飾於床座，　　供設上飲食；
 It is carefully decorated on the bed base and provided with food and drinks;
供給所當得，　　名稱遠流布。
 Provide what you deserve, and your reputation will spread far and wide.
親舊不相遺，　　示以利益事；
 Keep close ties with each other and show benefits;
上下常和同，　　於此得善譽。
 Up and down are always in harmony, and this is how you get a good reputation.
先當習伎藝，　　然後獲財業；
 First learn the skills, then gain wealth;
財業既已具，　　宜當自守護。
 Now that you have your wealth, you should protect it yourself.
出財未至奢，　　當撰擇前人；
 If you are not extravagant in making money, you should choose your predecessors;
欺誑觝突者，　　寧乞未舉與。
 Those who deceive others would rather beg than give.
積財從小起，　　如蜂集眾花；
 Accumulating wealth from a young age is like bees gathering flowers;
財寶日滋息，　　至終無損耗。
 Treasures grow day by day, and will not be lost in the end.
一食知止足，　　二修業勿怠，
 The first thing you need to eat is to know when you are satisfied. The second thing is not to neglect your karma.
三當先儲積，　　以擬於空乏，
 Third, we must first store up to prepare for the emptiness.
四耕田商賈，　　澤地而置牧，
 The merchants plowed the fields and planted grazing land.
五當起塔廟，　　六立僧房舍，
 The pagodas and temples were erected on the fifth day, and the monks’ houses were erected on the sixth day.
在家勤六業，　　善修勿失時。
 Work diligently on the six karma at home, practice well and don’t miss the time.
如是修業者，　　則家無損減；
 If you practice this way, your family will not be harmed;
財寶日滋長，　　如海吞眾流。」
 Treasures grow day by day, like the sea swallowing up all the currents. "
爾時，善生白世尊言：
 At that time, the Buddha said:
「甚善！世尊！實過本望，踰我父教，能使覆者得仰，閉者得開，迷者得悟，冥室燃燈，有目得視。
 Excellent! World-Honored One! It truly exceeds my original wish and surpasses my father's teachings. It can cause those who have been closed to look up, those who have been closed to be opened, those who are confused to be enlightened, the lamps in the underworld to light up, and those who have eyes to see.
如來所說，亦復如是，以無數方便，開悟愚冥，現清白法。
 As the Tathagata said, it is also like this, using countless expedients to enlighten the ignorant and reveal the pure Dharma.
所以者何？
 So what?
佛為如來、至真、等正覺，故能開示，為世明導。
 The Buddha is the Tathagata, the True One, and the Enlightenment, so he can enlighten and guide the world.
今我歸依佛、歸依法、歸依僧，唯願世尊聽我於正法中為憂婆塞，自今日始，盡形壽不殺、不盜、不婬、不欺、不飲酒。」
 Now I take refuge in the Buddha, the Dharma, and the Sangha. I only hope that the World-Honored One will listen to me and say that in the true Dharma, I will become a monk. From today on, I will not kill, steal, commit adultery, cheat, or drink alcohol for the rest of my life. "
爾時，善生聞佛所說，歡喜奉行。
 At that time, the good living being heard what the Buddha said and followed it with joy.
佛說長阿含經卷第十一
 The Buddha Speaks of the Long Agama Sutra Volume 11
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【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]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
佛說長阿含經卷第十二
 The Buddha Speaks of the Long Agama Sutra Volume 12
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

17 - DA 17 Purification

（一七）第二分清淨經第十三
 (17) Second Purity Sutra Thirteenth
如是我聞：
 This is what I heard:
一時，佛在迦維羅衛國緬祇優婆塞林中，與大比丘眾千二百五十人俱。
 At one time, the Buddha was in the grove of Mianji Upasela in the state of Kaviravastu, together with a group of 1,250 great bhikkhus.
時，有沙彌周那在波波國，夏安居已，執持衣鉢，漸詣迦維羅衛緬祇園中，至阿難所，頭面禮足，於一面立，白阿難言：
 At that time, there was a novice monk in the country of Bobo, who had settled in Xia'an. Holding his robe and bowl, he gradually went to the garden of Kaviluavimanji. When he arrived at Ananda's place, he stood on one side with his head, face and feet bowed, and said to Ananda:
「波波城內有尼乾子，命終未久，其諸弟子分為二分，各共諍訟，面相毀罵，無復上下，迭相求短，競其知見：
 "There was a Niganzi in Bobo City who died not long ago. His disciples were divided into two parts. Each of them started arguing and quarreling with each other. They insulted and cursed each other. There was no sense of superiority or inferiority. They were seeking each other's shortcomings and competing for their knowledge:
『我能知是，汝不能知；
 “I can know it, but you cannot;
我行真正，汝為邪見。
 I practice truth, but you have wrong views.
以前著後，以後著前，顛倒錯亂，無有法則。
 The past is followed by the latter, and the future is followed by the front, which is confusing and has no rules.
我所為妙，汝所言非，汝有所疑，當諮問我。』
 What I do is wonderful, but what you say is wrong. If you have any doubts, you should ask me. 』
大德阿難！時，彼國人民事尼乾者，聞諍訟已，生厭患心。」
 Great Virtue Ananda! At that time, the people of that country who were civil servants became disgusted and worried after hearing about the lawsuits. "
阿難語周那沙彌曰：
 Ananda said to the novice monk Zhou:
「我等有言欲啟世尊，今共汝往，宣啟此事，若世尊有所戒勅，當共奉行。」
 We have something to say to the World Honored One, and we will go together with you to announce this matter. If the World Honored One has any precepts, we should all abide by them.
爾時，沙彌周那聞阿難語已，即共詣世尊，頭面禮足，在一面立。
 At that time, the novice monk Chouna heard Ananda's words and went to the World Honored One together, with their heads, faces and feet bowed, and they stood on one side.
爾時，阿難白世尊曰：
 At that time, Ananda said to the World Honored One:
「此沙彌周那在波波國夏安居已，執持衣鉢，漸來至此，禮我足，語我言：
 "This novice monk, Zhouna, has been living peacefully in Xia, the country of Popo. Holding his robe and bowl, he gradually came here, bowed to me, and said to me:
『波波國有尼乾子，命終未久，其諸弟子分為二分，各共諍訟，面相毀罵，無復上下，迭相求短，競其知見：
 "There was a Niganzi in the Bobo Kingdom. He died not long ago. His disciples were divided into two parts. They all started to argue and sue each other. They insulted and cursed each other. There was no sense of superiority or inferiority. They were seeking each other's shortcomings and competing for their knowledge:
「我能知是，汝不能知；
 “I can know it, but you cannot;
我行真正，汝為邪見。
 I practice truth, but you have wrong views.
以前著後，以後著前，顛倒錯亂，無有法則。
 The past is followed by the latter, and the future is followed by the front, which is confusing and has no rules.
我所言是，汝所言非，汝有所疑，當諮問我。」
 What I say is true, but what you say is wrong. If you have any doubts, you should ask me. "
時，彼國人民事尼乾者，聞諍訟已，生厭患心。』
 At that time, the people of that country who were civil servants became disgusted and worried after hearing about the lawsuits. 』
」
世尊告周那沙彌曰：
 The World-Honored One told the novice monk Zhou:
「如是。
 "That's right.
周那！彼非法中不足聽聞，此非三耶三佛所說，猶如朽塔難可汙色。
 Zhou Na! There is no need to listen to the dharma. This is not what the three Buddhas of Sanye said. It is like a rotten pagoda that cannot be stained.
彼雖有師，盡懷邪見；
 Although he has a teacher, he still harbors wrong views;
雖復有法，盡不真正，不足聽採，不能出要，非是三耶三佛所說，猶如故塔不可汙也。
 Although there is a Dharma again, it is not true at all, cannot be listened to, and cannot make sense. It is not what Sanye and the Three Buddhas said, just like the old pagoda is indestructible.
彼諸弟子有不順其法，捨彼異見，行於正見。
 Those disciples who do not follow his teachings abandon their different views and practice correct views.
周那！若有人來語彼弟子：
 Zhou Na! If someone comes and says to this disciple:
『諸賢！汝師法正，當於中行，何以捨離？』
 "All sages!" Your master's Dharma is upright and should be practiced in the middle. Why should you abandon it? 』
其彼弟子信其言者，則二俱失道，獲無量罪，所以者何？
 If his disciples believed what he said, they would both lose their way and suffer immeasurable sins. So what?
彼雖有法，然不真正故。
 Although he has the law, it is not true.
周那！若師不邪見，其法真正，善可聽採，能得出要，三耶三佛所說，譬如新塔易可汙色。
 Zhou Na! If the teacher does not have wrong views, his teachings are true, good things can be listened to, and the key points can be understood, just like the words of the three Buddhas, a new pagoda can be easily stained.
然諸弟子於此法中，不能勤修，不能成就，捨平等道，入於邪見，若有人來語彼弟子：
 However, if you disciples are unable to practice diligently and achieve success in this Dharma, abandon the path of equality, and fall into wrong views, if someone comes and says to these disciples:
『諸賢！汝師法正，當於中行，何以捨離，入於邪見？』
 "All sages!" Your master's Dharma is upright and should be practiced in the middle. Why should you abandon it and enter into wrong views? 』
其彼弟子信其言者，則二俱見真正，獲無量福。
 If his disciples believe his words, they will both see the truth and gain immeasurable blessings.
所以者何？
 So what?
其法真正。」
 Its method is true. "
佛告周那：
 Buddha told Zhouna:
「彼雖有師，然懷邪見；
 “Although he has a teacher, he still harbors wrong views;
雖復有法，盡不真正，不足聽採，不能出要，非三耶三佛所說，猶如朽塔不可汙色。
 Although there is a Dharma again, it is not true at all, cannot be listened to, and cannot lead to the important point. It is not what the three Buddhas and three Buddhas said, and it is like a rotten pagoda that cannot be stained.
彼諸弟子法法成就，隨順其行，起諸邪見。
 Those disciples who have achieved Dharma and Dharma have followed their actions and developed all kinds of wrong views.
周那！若有人來語其弟子言：
 Zhou Na! If someone comes and says to his disciples:
『汝師法正，汝所行是，今所修行勤苦如是，應於現法成就道果。』
 "Your Master's Dharma is upright. What you have done and practiced diligently now should lead to the attainment of the path and fruition in the present Dharma." 』
彼諸弟子信受其言者，則二俱失道，獲無量罪。
 Those disciples who believe and accept his words will both lose their way and suffer immeasurable sins.
所以者何？
 So what?
以法不真正故。
 Because the law is not true.
周那！若師不邪見，其法真正，善可聽採，能得出要，三耶三佛所說，譬如新塔易為汙色。
 Zhou Na! If the teacher does not have wrong views, his teachings are true, good things can be listened to, and he can understand the key points, just like what the three Buddhas of Sanye said, it is like a new pagoda that can easily become dirty.
又其弟子法法成就，隨順修行而生正見，若有人來語其弟子言：
 Furthermore, his disciples have achieved great success in the Dharma and have followed the practice to develop correct views. If someone comes to say to his disciples:
『汝師法正，汝所行是，今所修行勤苦如是，應於現法成就道果。』
 "Your Master's Dharma is upright. What you have done and practiced diligently now should lead to the attainment of the path and fruition in the present Dharma." 』
彼諸弟子信受其言，二俱正見，獲無量福。
 Those disciples who believe and accept his words will have correct views and receive immeasurable blessings.
所以者何？
 So what?
法真正故。
 The law is true.
「周那！或有導師出世，使弟子生憂；
 "Zona! Perhaps a teacher will appear and cause worries to his disciples;
或有導師出世，使弟子無憂。
 Maybe a teacher will appear to make the disciples worry-free.
云何導師出世，使弟子生憂？
 How can a teacher appear in the world and cause worries to his disciples?
周那！導師新出世間，成道未久，其法具足，梵行清淨，如實真要而不布現，然彼導師速取滅度，其諸弟子不得修行，皆愁憂言：
 Zhou Na! The teacher had just emerged from the world, and had not yet attained enlightenment. His Dharma was sufficient, his holy life was pure, and he was truthful and unobtrusive. However, the teacher quickly passed away and his disciples were unable to practice. They all said with sorrow:
『師初出世，成道未久，其法清淨，梵行具足，如實真要，竟不布現，而今導師便速滅度，我等弟子不得修行。』
 "When the master first came into the world, he attained enlightenment not long ago. His Dharma was pure, his holy life was complete, and he was truthful and true. However, he did not show it. Now, the master is about to pass away, and our disciples cannot practice." 』
是為導師出世，弟子愁憂。
 It is because the teacher is born and the disciple is worried.
云何導師出世，弟子不憂？
 How can a master be born and his disciples not worry?
謂導師出世，其法清淨，梵行具足，如實真要而廣流布，然後導師方取滅度，其諸弟子皆得修行，不懷憂言：
 It is said that when a teacher is born, his Dharma is pure, his holy life is complete, true to the true essence and spread widely, then the teacher will achieve nirvana, and all his disciples will be able to practice, and he will say without worry:
『師初出世，成道未久，其法清淨，梵行具足，如實真要而不布現，而今導師便速滅度，使我弟子不得修行。』
 "The master was born in the world, not long after he attained enlightenment. His Dharma was pure, his holy life was complete, and he was true to the true essence without showing it. Now the master has passed away quickly, preventing my disciples from practicing. 』
如是，周那！導師出世，弟子無憂。」
 If so, Zhou Na! When a teacher is born, the disciple has no worries. "
佛告周那：
 Buddha told Zhouna:
「此支成就梵行，謂導師出世，出家未久，名聞未廣，是謂梵行支不具足。
 "This branch of the Brahmacharya has been accomplished. It means that the teacher has been born. He has not been a monk for a long time and his reputation has not been widely known. This means that the Brahmacarat branch is not sufficient.
周那！導師出世，出家既久，名聞廣遠，是謂梵行支具足滿。
 Zhou Na! The teacher is born, has been a monk for a long time, and is famous far and wide. This means that he has sufficient equipment for the holy life.
周那！導師出世，出家既久，名聞亦廣，而諸弟子未受訓誨，未具梵行，未至安處，未獲己利，未能受法分布演說，有異論起不能如法而往滅之，未能變化成神通證，是為梵行支不具足。
 Zhou Na! The teacher has been born in the world, has been a monk for a long time, and has a wide reputation. However, the disciples have not been taught, have not practiced the holy life, have not reached a place of peace, have not gained their own interests, have not been able to accept the distribution and speech of the Dharma, and have different opinions and cannot follow the Dharma. If it is destroyed and fails to transform into supernatural powers, it is because the factors of Brahmacharya are not sufficient.
周那！導師出世，出家既久，名聞亦廣，而諸弟子盡受教訓，梵行具足，至安隱處，已獲己利，又能受法分別演說，有異論起能如法滅，變化具足成神通證，是為梵行支具足滿。
 Zhou Na! The teacher comes out of the world, has been a monk for a long time, and his reputation is also wide, and all the disciples have received the teachings, have completed the holy life, have reached a safe place, have gained their own interests, and can accept the Dharma and speak it clearly, and can eliminate and change the differences if they arise. Having sufficient attainment of supernatural powers is a sufficient support for the holy life.
「周那！導師出世，出家亦久，名聞亦廣，諸比丘尼未受訓誨，未至安處，未獲己利，未能受法分布演說，有異論起不能以法如實除滅，未能變化成神通證，是為梵行支未具足。
 "Zona! The master has been a monk for a long time, and his reputation has spread widely. The bhikshunis have not received instruction, have not reached a safe place, have not gained their own interests, have not been taught the teachings, and have different opinions that cannot be eliminated according to the truth of the Dharma. Failure to transform into supernatural powers means that the factors of Brahmacharya are not fulfilled.
周那！導師出世，出家亦久，名聞亦廣，諸比丘尼盡受教訓，梵行具足，至安隱處，已獲己利，復能受法分別演說，有異論起能如法滅，變化具足成神通證，是為梵行支具足滿。
 Zhou Na! The teacher has been born in the world, has been a monk for a long time, and has become widely known. The bhikkhunis have received all the teachings, and have completed the holy life. They have achieved their own benefits in a safe and seclusion place. They can no longer accept the Dharma and speak it clearly. Any disagreements that arise can be eliminated according to the Dharma. They have sufficient transformation. Achieving supernatural powers is a sufficient support for the holy life.
周那！諸優婆塞、優婆夷廣修梵行，乃至變化具足成神通證，亦復如是。
 Zhou Na! This is also the case when Upasakas and Upasikas practice the holy life extensively, and even transform and become possessed of supernatural powers.
「周那！若導師不在世，無有名聞，利養損減，則梵行支不具足滿。
 "Jona! If the master is not alive, has no reputation, and the benefits are diminished, then the factors of Brahmacharya will not be fulfilled.
若導師在世，名聞利養，皆悉具足，無有損減，則梵行支為具足滿。
 If the teacher is alive and has all the fame, knowledge, benefits and nourishment without any loss or deletion, then the Brahmacharya factors are fulfilled.
若導師在世，名聞利養，皆悉具足，而諸比丘名聞利養，不能具足，是為梵行支不具足。
 If the teacher is alive and has all the fame, knowledge, benefit and cultivation, but the monks cannot have the fame, knowledge, benefit and cultivation, it is because the factors of Brahmacharya are not sufficient.
若導師在世，名聞利養，具足無損，諸比丘眾亦復具足，則梵行支為具足滿，比丘尼眾亦復如是。
 If the teacher is still alive, his reputation, knowledge, benefit and cultivation are all intact, and all the bhikkhus also have enough, then the factors of Brahma life will be complete, and so will the bhikkhus and nuns.
「周那！我出家久，名聞廣遠，我諸比丘已受教誡，到安隱處，自獲己利，復能受法為人說法，有異論起能如法滅，變化具足成神通證，諸比丘、比丘尼、優婆塞、優婆夷皆亦如是。
 "Zuna! I have been a monk for a long time and my reputation has spread far and wide. My monks have been taught and have gone to a safe place to benefit themselves. They are now able to accept the Dharma and preach it to others. Any disagreements that arise can be eliminated according to the Dharma. They are transformed and have supernatural powers. Witness, the same is true for all bhikkhus, bhikshunis, upasakas, and upasikas.
周那！我以廣流布梵行，——乃至變化具足成神通證。
 Zhou Na! I spread the holy practice through extensive circulation, and even achieve transformation and attain supernatural powers.
周那！一切世間所有導師，不見有得名聞利養如我如來、至真、等正覺者也。
 Zhou Na! Of all the teachers in the world, there is no one who has attained fame, heard, benefited, and cultivated such a person as I, the Tathagata, who is truly enlightened.
周那！諸世間所有徒眾，不見有名聞利養如我眾也。
 Zhou Na! Among all the disciples in the world, there is no one who is as famous, knowledgeable, profitable and supportive as I am.
周那！若欲正說者，當言見不可見。
 Zhou Na! If you want to speak correctly, you should say that what is seen cannot be seen.
云何見不可見？
 Why can't Yun see it?
一切梵行清淨具足，宣示布現，是名見不可見。」
 All the holy lives are pure and complete, declared and manifested, and this name is invisible. "
爾時，世尊告諸比丘：
 At that time, the World-Honored One told the monks:
「欝頭藍子在大眾中而作是說：
 "Taotou Lanzi wrote among the masses and said:
『有見不見，云何名見不見？
 Seeing or not seeing, what is the name of seeing or not seeing?
如刀可見，刃不可見。』
 Just as the knife is visible, the edge is invisible. 』
諸比丘！彼子乃引凡夫無識之言以為譬喻，如是，周那！若欲正說者，當言見不見。
 Monks! He is using the ignorant words of ordinary people as metaphors, like this, Zhou Na! If you want to speak correctly, you should say that you don't see it.
云何見不見？
 Why can't I see you?
汝當正欲說言：
 You are about to say:
『一切梵行清淨具足，宣示流布，是不可見。』
 "All the holy life is pure and complete, and the declaration is invisible. 』
周那！彼相續法不具足而可得，不相續法具足而不可得。
 Zhou Na! The continuum of the Dharma is not sufficient but can be obtained, and the non-continuing Dharma is sufficient but cannot be obtained.
周那！諸法中梵行，酪酥中醍醐。」
 Zhou Na! Among all the Dharmas, there is a holy life, and among the buttery cakes, there is a sense of enlightenment. "
爾時，世尊告諸比丘：
 At that time, the World-Honored One told the monks:
「我於是法躬自作證，謂四念處、四神足、四意斷、四禪、五根、五力、七覺意、賢聖八道，汝等盡共和合，勿生諍訟，同一師受，同一水乳；
 "I have thus bowed the Dharma and bear witness to myself that the four foundations of mindfulness, the four divine feet, the four mind divisions, the four jhanas, the five faculties, the five powers, the seven enlightened thoughts, and the Eight Paths of the Sages, you all can work together in unity, and do not have any quarrels or lawsuits. We are the same master. Feeling, the same water and milk;
於如來正法，當自熾然，快得安樂。
 In the Tathagata's rectification of the Dharma, one should naturally burn brightly and quickly gain peace and happiness.
得安樂已，若有比丘說法中有作是言：
 Now that you have achieved peace and happiness, if a bhikkhu says something like this in the Dharma:
『彼所說句不正，義理不正。』
 "What he said is incorrect and his reasoning is incorrect. 』
比丘聞已，不可言是，不可言非，當語彼比丘言：
 When a bhikkhu hears this, he cannot say what is right or what is wrong. Instead, he should say to that bhikkhu:
『云何，諸賢！我句如是，汝句如是；
 "What are you talking about, wise men!" My sentence is like this, your sentence is like this;
我義如是，汝義如是。
 My righteousness is like this, and your righteousness is like this.
何者為勝？
 Who wins?
何者為負？』
 Which one is negative? 』
若彼比丘報言：
 If that bhikkhu reported:
『我句如是，我義如是；
 "My words are like this, my meaning is like this;
汝句如是，汝義如是；
 Your sentence is like this, your meaning is like this;
汝句亦勝，汝義亦勝。』
 Your words are also victorious, and your meaning is also victorious. 』
彼比丘說此，亦不得非，亦不得是。
 When the bhikkhu said this, it was neither wrong nor right.
當諫彼比丘，當呵當止，當共推求，如是盡共和合，勿生諍訟，同一受，同一師，同一乳；
 When you admonish that bhikkhu, you should stop shouting and stop, and you should seek common ground. In this way, we should be united and harmonious, and there should be no quarrels or lawsuits. We should share the same experience, the same teacher, and the same breast.
於如來正法，當自熾然，快得安樂。
 In the Tathagata's rectification of the Dharma, one should naturally burn brightly and quickly gain peace and happiness.
「得安樂已，若有比丘說法，中有比丘作是言：
 "Having gained peace and happiness, if a bhikkhu preaches the Dharma, one of the bhikkhus among them will say this:
『彼所說句不正，義正。』
 "The sentence he said is not correct, but the righteousness is correct." 』
比丘聞已，不可言是，不可言非，當語彼比丘言：
 When a bhikkhu hears this, he cannot say what is right or what is wrong. Instead, he should say to that bhikkhu:
『云何，比丘！我句如是，汝句如是，何者為是？
 "Why, bhikkhu!" My sentence is like this, your sentence is like this, which one is right?
何者為非？』
 What is wrong? 』
若彼比丘報言：
 If that bhikkhu reported:
『我句如是，汝句如是，汝句亦勝。』
 "My words are like this, your words are like this, and your words are also better." 』
彼比丘說此，亦不得言是，不得言非。
 When the bhikkhu said this, he could not say whether it was right or wrong.
當諫彼比丘，當呵當止，當共推求，如是盡共和合，勿生諍訟，同一師受，同一水乳；
 When admonishing that bhikkhu, he should stop shouting and should stop, and should seek common ground. In this way, there should be unity and harmony, no quarrels or lawsuits should arise, and students should be taught by the same teacher.
於如來正法，當自熾然，快得安樂。
 In the Tathagata's rectification of the Dharma, one should naturally burn brightly and quickly gain peace and happiness.
「得安樂已，若有比丘說法，中有比丘作是言：
 "Having gained peace and happiness, if a bhikkhu preaches the Dharma, one of the bhikkhus among them will say this:
『彼所說句正，義不正。』
 "The sentence he said is correct, but the justice is not correct." 』
比丘聞已，不可言是，不可言非，當語彼比丘言：
 When a bhikkhu hears this, he cannot say what is right or what is wrong. Instead, he should say to that bhikkhu:
『云何，比丘！我義如是，汝義如是，何者為是？
 "Why, bhikkhu!" My righteousness is like this, your righteousness is like this, which one is right?
何者為非？』
 What is wrong? 』
若彼報言：
 If he reports:
『我義如是，汝義如是，汝義亦勝。』
 "My righteousness is like this, your righteousness is like this, and your righteousness is also victorious." 』
彼比丘說此已，亦不得言是，亦不得言非。
 Even though the bhikkhu said this, he could not say whether it was right or wrong.
當諫彼比丘，當呵當止，當共推求，如是比丘盡共和合，勿生諍訟，同一師受，同一水乳；
 When you admonish that bhikkhu, you should stop yelling and stop, and you should seek common ground. In this way, the bhikkhus will work together and be united, without any quarrels or lawsuits.
於如來正法，當自熾然，快得安樂。
 In the Tathagata's rectification of the Dharma, one should naturally burn brightly and quickly gain peace and happiness.
「得安樂已，若有比丘說法，中有比丘作如是言：
 "After you have gained peace and happiness, if a bhikkhu preaches the Dharma, one of the bhikkhus among you will say this:
『彼所說句正，義正。』
 "What he said is correct and righteous." 』
比丘聞已，不得言非，當稱讚彼言：
 When a bhikkhu hears this, he should not say anything wrong, but should praise him and say:
『汝所言是，汝所言是。』
 "What you say is true, what you say is true." 』
是故，比丘！於十二部經自身作證，當廣流布，一曰《貫經》，二曰《祇夜經》，三曰《受記經》，四曰《偈經》，五曰《法句經》，六曰《相應經》，七曰《本緣經》，八曰《天本經》，九曰《廣經》，十曰《未曾有經》，十一曰《譬喻經》，十二曰《大教經》，當善受持，稱量觀察，廣演分布。
 That’s why, bhikkhu! The twelve sutras themselves bear witness and should be widely circulated. The first is called the Kuan Sutra, the second is called the Night Sutra, the third is called the Shouji Sutra, the fourth is called the Stanza Sutra, and the fifth is called the Dhammapada. The sixth is called "The Sutra of Correspondence", the seventh is called "The Origin Sutra", the eighth is called "The Heavenly Beng Sutra", the ninth is called "The Guang Sutra", the tenth is called "The Sutra of Unknown Sutra", the eleventh is called "The Sutra of Simulations", and the twelfth is called "The Great Sutra". "Teaching Sutra" should be well received and upheld, weighed and observed, and widely distributed.
「諸比丘！我所制衣，若塚間衣，若長者衣、麤賤衣；
 "Bhikkhus, the clothes I make are like the clothes worn by the tombs, the clothes of the elders, and the clothes of coarse and lowly people.
此衣足障寒暑、蚊虻，足蔽四體。
 This garment is sufficient to protect against cold and heat, mosquitoes and flies, and to cover the entire body.
諸比丘！我所制食，若乞食，若居士食；
 Monks! The food I prepare is like a beggar’s meal or a householder’s meal;
此食自足，若身苦惱，眾患切已，恐遂至死，故聽此食，知足而已。
 This food is self-sufficient. If the body is distressed, all kinds of troubles will come to an end, and death may result. Therefore, if you listen to this food, you will be satisfied.
諸比丘！我所制住處，若在樹下，若在露地，若在房內，若樓閣上，若在窟內，若在種種住處；
 Monks! The place I have made to live, whether it is under a tree, in the open field, in a house, in a pavilion, in a cave, or in various dwellings;
此處自足，為障寒暑、風雨、蚊虻，下至閑靜懈息之處。
 This place is self-sufficient and provides protection from cold, heat, wind, rain, mosquitoes and flies, and is a place where you can relax and rest quietly.
諸比丘！我所制藥，若大小便，酥油蜜、黑石蜜；
 Monks! The medicines I make, for defecation and defecation, are ghee honey and black stone honey;
此藥自足，若身生苦惱，眾患切已，恐遂至死，故聽此藥。」
 This medicine is self-sufficient. If the body suffers from distress, all the troubles are over, and it may lead to death, so listen to this medicine. "
佛言：
 Buddha said:
「或有外道梵志來作是語：
 "Perhaps some heretic Brahma will come and say this:
『沙門釋子以眾樂自娛。』
 "The ascetic monk amused himself with the pleasures of others. 』
若有此言，當如是報：
 If you say this, you should repay it like this:
『汝等莫作此言，謂沙門釋子以眾樂自娛。
 "Don't say this, saying that the ascetic monk amuses himself with the pleasures of others.
所以者何？
 So what?
有樂自娛，如來呵責；
 Have fun and entertain yourself, the Tathagata scolds you;
有樂自娛，如來稱譽。』
 If you have fun and entertain yourself, you will be praised by the Tathagata. 』
若外道梵志問言：
 If a heretic Brahma asks:
『何樂自娛，瞿曇呵責？』
 "How can you entertain yourself while Qu Tan scolds you?" 』
設有此語，汝等當報：
 Given this statement, you should report:
『五欲功德，可愛可樂，人所貪著。
 The merits of the five desires are lovely and pleasant, and people are greedy for them.
云何為五？
 Why is the cloud five?
眼知色，可愛可樂，人所貪著；
 The eye knows color, it is lovely and pleasant, and people are greedy for it;
耳聞聲、鼻知香、舌知味、身知觸，可愛可樂，人所貪著。
 The ears hear the sound, the nose knows the fragrance, the tongue knows the taste, the body knows the touch, it is lovely and pleasant, and people are greedy for it.
諸賢！猶是五欲緣生喜樂，此是如來、至真、等正覺之所呵責也。
 All sages! Just like the five desires that give rise to happiness, this is what the Tathagata, the True One, and other fully enlightened people blame.
猶如有人故殺眾生，自以為樂，此是如來、至真、等正覺之所呵責。
 Just like someone who deliberately kills sentient beings for his own pleasure, this is the fault of the Tathagata, the True One, and others who are fully enlightened.
猶如有人私竊偷盜，自以為樂，此為如來之所呵責。
 Just like someone who steals for his own pleasure, this is what the Tathagata reprimands.
猶如有人犯於梵行，自以為樂，此是如來之所呵責。
 Just like someone who violates the holy life and thinks he is happy, this is what the Tathagata reprimands.
猶如有人故作妄語，自以為樂，此是如來之所呵責。
 Just like someone who pretends to lie and thinks he is happy, this is what the Tathagata reprimands.
猶如有人放蕩自恣，此是如來之所呵責。
 Just like someone who is dissolute and self-indulgent, this is what the Tathagata reprimands.
猶如有人行外苦行，非是如來所說正行，自以為樂，此是如來之所呵責。』
 Just like someone practicing external asceticism, which is not what the Tathagata said is the right way, and they think they are happy. This is what the Tathagata reprimands. 』
「諸比丘！呵責五欲功德，人所貪著。
 "Bhikkhus, I condemn the merits of the five desires, which people are greedy for.
云何為五？
 Why is the cloud five?
眼知色，可愛可樂，人所貪著；
 The eye knows color, it is lovely and pleasant, and people are greedy for it;
耳聞聲、鼻知香、舌知味、身知觸，可愛可樂，人所貪著；
 The ears hear the sound, the nose knows the fragrance, the tongue knows the taste, the body knows the touch, it is lovely and pleasant, and people are greedy for it;
如此諸樂，沙門釋子無如此樂。
 There is no such happiness for the ascetic Shizi.
猶如有人故殺眾生，以此為樂，沙門釋子無如此樂。
 Just as some people take pleasure in killing sentient beings, the ascetics have no such pleasure.
猶如有人公為盜賊，自以為樂，沙門釋子無如是樂。
 Just like a man who is a thief and thinks he is happy, a recluse is not happy like this.
猶如有人犯於梵行，自以為樂，沙門釋子無如是樂。
 Just like someone who violates the holy life and thinks he is happy, the ascetic monk has no such happiness.
猶如有人故作妄語，自以為樂，沙門釋子無如是樂。
 Just like someone who pretends to lie and thinks he is happy, the ascetic is not happy like this.
猶如有人放蕩自恣，自以為樂，沙門釋子無如是樂。
 Just like some people who indulge in self-indulgence and take pleasure in themselves, the ascetics are not as happy as they are.
猶如有人行外苦行，自以為樂，沙門釋子無如是樂。
 Just like some people who practice asceticism and think they are happy, the ascetics have no such happiness.
「若外道梵志作如是問『何樂自娛，沙門瞿曇之所稱譽？』
 If a heretic Brahma asks, "Why amuse oneself, is it praised by the ascetic Qutan?
諸比丘！彼若有此言，汝等當答彼言：
 Monks! If he says this, you should answer him:
『諸賢！有五欲功德，可愛可樂，人所貪著。
 "All sages!" It has the merits of the five desires, is lovely and enjoyable, and is coveted by people.
云何為五？
 Why is the cloud five?
眼知色，——乃至身知觸，可愛可樂，人所貪著。
 The eyes know form, and even the body knows touch, which is lovely and pleasant, and people are greedy for it.
諸賢！五欲因緣生樂，當速除滅。
 All sages! The pleasures arising from the causes and conditions of the five desires should be eliminated as soon as possible.
猶如有人故殺眾生，自以為樂；
 Just like someone who kills all sentient beings just to feel happy;
有如此樂，應速除滅。
 If there is such happiness, it should be eliminated quickly.
猶如有人公為盜賊，自以為樂；
 It is like a man who enjoys himself as a thief;
有如此樂，應速除滅。
 If there is such happiness, it should be eliminated quickly.
猶如有人犯於梵行，自以為樂；
 Just like someone who violates the holy life and takes pleasure in himself;
有如此樂，應速除滅。
 If there is such happiness, it should be eliminated quickly.
猶如有人故為妄語，自以為樂；
 Just like some people who lie and take pleasure in themselves;
有如此樂，應速除滅。
 If there is such happiness, it should be eliminated quickly.
猶如有人放蕩自恣，自以為樂；
 Just like someone who indulges in debauchery and enjoys himself;
有如此樂，應速除滅。
 If there is such happiness, it should be eliminated quickly.
猶如有人行外苦行，自以為樂；
 Just like some people who practice asceticism and think they are happy;
有如是樂，應速除滅。
 Such happiness should be eliminated quickly.
猶如有人去離貪欲，無復惡法，有覺、有觀，離生喜、樂，入初禪；
 Just like a person who has given up greed, no longer has evil dharma, has awareness and insight, has given up joy and happiness, and entered the first jhana;
如是樂者，佛所稱譽。
 Such a happy person is praised by the Buddha.
猶如有人滅於覺、觀，內喜、一心，無覺、無觀，定生喜、樂，入第二禪；
 Just like a person who is extinguished in awareness and contemplation, has inner joy and single-mindedness, has no awareness and no contemplation, and has entered the second jhana with joy and happiness;
如是樂者，佛所稱譽。
 Such a happy person is praised by the Buddha.
猶如有人除喜入捨，自知身樂，賢聖所求，護念一心，入第三禪；
 It is like a person who has put aside his joy and entered the house, knowing that he is happy in his own body, seeking for the sages, protecting his thoughts with one mind, and entering the third jhana;
如是樂者，佛所稱譽。
 Such a happy person is praised by the Buddha.
樂盡苦盡，憂、喜先滅，不苦不樂，護念清淨，入第四禪；
 Pleasure ends and suffering ends, sorrow and joy disappear first, there is neither pain nor joy, keep your thoughts pure, and enter the fourth jhana;
如是樂者，佛所稱譽。』
 Such a happy person is praised by the Buddha. 』
「若有外道梵志作如是問：
 "If any heretic Brahma asks:
『汝等於此樂中求幾果功德？』
 "How much merit do you seek from this joy?" 』
應答彼言：
 Answer him:
『此樂當有七果功德。
 "This happiness should have seven fruits of merit.
云何為七？
 Why is seven?
於現法中，得成道證，正使不成，臨命終時，當成道證；
 In the present Dharma, you can achieve enlightenment. If you fail to achieve it right away, you should achieve enlightenment when you are about to die.
若臨命終復不成者，當盡五下結，中間般涅槃、生彼般涅槃、行般涅槃、無行般涅槃、上流阿迦尼吒般涅槃。
 If you are unable to achieve it at the end of your life, you should complete the five lower knots: the intermediate parinirvana, the birth-parinirvana, the action-parinirvana, the non-action parinirvana, and the upper-stream Ajanita parinirvana.
諸賢！是為此樂有七功德。
 All sages! This is why happiness has seven merits.
諸賢！若比丘在學地欲上，求安隱處，未除五蓋，云何為五？
 All sages! If a bhikkhu is studying earth desire and seeking a safe place, but does not eliminate the five hindrances, why should he be considered five?
貪欲蓋、瞋恚蓋、睡眠蓋、掉戱蓋、疑蓋。
 The hindrance of greed, hatred and hatred, sleep, loss of strength and doubt.
彼學比丘方欲上求，求安隱處，未滅五蓋，於四念處不能精勤，於七覺意不能勤修，欲得上人法、賢聖智慧增盛，求欲知欲見者，無有是處。
 The bhikkhu of this school desires to seek higher places, seeks a place of safety, has not destroyed the five hindrances, cannot be diligent in the four foundations of mindfulness, cannot diligently cultivate the seven consciousnesses, desires to obtain the Dharma of superior beings, and wants to have the wisdom of sages and saints, and desires to know and see. That is useless.
諸賢！學地比丘欲上求，求安隱處，能滅五蓋：
 All sages! The bhikkhu who learned from the ground desires to seek a place of refuge, which can destroy the five hindrances:
貪欲蓋、瞋恚蓋、睡眠蓋、掉戱蓋、疑蓋。
 The hindrance of greed, hatred and hatred, sleep, loss of strength and doubt.
於四意處又能精勤，於七覺意如實修行，欲得上人法、賢聖智慧增上，求欲知欲見者，則有是處。
 If you are able to be diligent in the four areas of mind, practice truthfully in the seven levels of enlightenment, and want to obtain the Dharma of others, increase the wisdom of sages, and seek to know and see, then you will have this place.
諸賢！若有比丘漏盡阿羅漢，所作已辦，捨於重擔，自獲己利，盡諸有結使，正智解脫，不為九事。
 All sages! If there is a bhikkhu who is an Arhat, he has done what he has done, he has given up heavy burdens, he has benefited for himself, he has exhausted all ties, he is liberated with correct wisdom, and he does not do the nine things.
云何為九？
 Why is the cloud nine?
一者不殺，二者不盜，三者不婬，四者不妄語，五者不捨道，六者不隨欲，七者不隨恚，八者不隨怖，九者不隨癡。
 The first is not to kill, the second is not to steal, the third is not to commit adultery, the fourth is not to lie, the fifth is not to abandon the Tao, the sixth is not to follow desires, the seventh is not to follow hatred, the eighth is not to follow fear, the ninth is not to follow delusion.
諸賢！是為漏盡阿羅漢所作已辦，捨於重擔，自獲己利，盡諸有結，正智得解，遠離九事。』
 All sages! This is for the Arahant who has done everything he has done to eliminate all outflows, to give up heavy burdens, to gain his own benefits, to eliminate all obstacles, to resolve them with correct wisdom, and to stay away from the nine things. 』
「或有外道梵志作是說言：
 "Some heretic Brahma may say this:
『沙門釋子有不住法。』
 "The ascetic monk cannot abide in the Dharma. 』
應報彼言：
 What he should repay:
『諸賢！莫作是說：
 "All sages!" Mo Zuoshi said:
沙門釋子有不住法。
 Ascetics are unable to abide in the Dharma.
所以者何？
 So what?
沙門釋子，其法常住，不可動轉，譬如門閫常住不動，沙門釋子亦復如是，其法常住，無有移動。』
 The dharma of a recluse is always abiding and cannot be moved. Just like a gate is always abiding and does not move. The same is true for a recluse. His dharma is permanent and cannot be moved. 』
或有外道梵志作是說言：
 There may be some heretics who say this:
『沙門瞿曇盡知過去世事，不知未來事。』
 "The ascetic Qutan knows everything about the past and knows nothing about the future. 』
『彼比丘、彼異學梵志智異，智觀亦異，所言虛妄。
 That bhikkhu has a different Brahma philosophy and wisdom, and his wisdom and outlook are also different. What he says is false.
如來於彼過去事，若在目前，無不知見；
 The Tathagata knows everything about the past events if they are in the present;
於未來世，生於道智。
 In the future life, he will be born in Tao Zhi.
過去世事虛妄不實，不足喜樂，無所利益，佛則不記；
 The past events in the world were false and unreal, lacking joy and benefit, and the Buddha would not remember them;
或過去事有實，無可喜樂，無所利益，佛亦不記；
 Or the past events may have been true, without joy or benefit, and the Buddha will not remember them;
若過去事有實、可樂，而無利益，佛亦不記；
 If things in the past were real and enjoyable but without benefit, the Buddha will not remember them;
若過去事有實、可樂，有所利益，如來盡知然後記之；
 If things in the past were real, enjoyable, and beneficial, the Tathagata would know them all and then remember them;
未來、現在，亦復如是。
 It will be the same in the future and now.
如來於過去、未來、現在，應時語、實語、義語、利語、法語、律語，無有虛也。
 In the past, future, and present, the Tathagata's words that are appropriate to the time, true words, meaningful words, beneficial words, French words, and vindictive words are all empty.
佛於初夜成最正覺，及末後夜，於其中間有所言說，盡皆如實，故名如來。
 The Buddha attained the most perfect enlightenment on the first night, and during the last night, he said something, all of which were true, hence the name Tathagata.
復次，如來所說如事，事如所說，故名如來。
 Again, the Tathagata says what he says, and what he says is what he says, hence the name Tathagata.
以何等義，名等正覺？
 In what sense is it called perfect enlightenment?
佛所知見、所滅、所覺，佛盡覺知，故名等正覺。』
 The Buddha knows all that he sees, annihilates, and is aware of, so he is called the perfect enlightenment. 』
「或有外道梵志作如是說：
 "Some heretic Brahma writers may say this:
『世間常存，唯此為實，餘者虛妄。』
 "The world will always exist. This is the only reality, and the rest is false." 』
或復說言：
 Or say it again:
『此世無常，唯此為實，餘者虛妄。』
 "This world is impermanent, this is the only reality, the rest is false. 』
或復有言：
 Or there is another saying:
『世間有常無常，唯此為實，餘者虛妄。』
 "There are things in the world that are permanent and impermanent. This is the only reality, and the rest is false." 』
或復有言：
 Or there is another saying:
『此世間非有常非無常，唯此為實，餘者虛妄。』
 "There is neither permanent nor impermanent in this world. This is the only reality, and the rest is false." 』
或復有言：
 Or there is another saying:
『此世間有邊，唯此為實，餘者為虛妄。』
 "There is an edge in this world, and this is the only one that is real, and the rest is false." 』
或復有言：
 Or there is another saying:
『世間無邊，唯此為實，餘者虛妄。』
 "The world is boundless, this is the only reality, the rest is false. 』
或復有言：
 Or there is another saying:
『世間有邊無邊，唯此為實，餘者虛妄。』
 "The world is boundless, but this is the reality, and the rest is false." 』
或復有言：
 Or there is another saying:
『世間非有邊非無邊，唯此為實，餘者虛妄。』
 "The world is neither bounded nor infinite. This is the only reality, and the rest is false." 』
或復有言：
 Or there is another saying:
『是命是身，此實餘虛。』
 "This is life and body, and this reality is only empty." 』
或復有言：
 Or there is another saying:
『非命非身，此實餘虛。』
 "It is neither life nor body, this reality is only empty." 』
或復有言：
 Or there is another saying:
『命異身異，此實餘虛。』
 "The fates are different and the bodies are different. This is true and false." 』
或復有言：
 Or there is another saying:
『非異命非異身，此實餘虛。』
 "It's neither a different life nor a different body. This reality is only empty." 』
或復有言：
 Or there is another saying:
『如來有終，此實餘虛。』
 "The Tathagata has an end, and this reality remains empty." 』
或復有言：
 Or there is another saying:
『如來不終，此實餘虛。』
 "The Tathagata will never end, this reality will remain empty." 』
或復有言：
 Or there is another saying:
『如來終不終，此實餘虛。』
 "The Tathagata never ends, this reality remains empty." 』
或復有言：
 Or there is another saying:
『如來非終非不終，此實餘虛。』
 "The Tathagata is neither final nor eternal. This reality is only empty." 』
諸有此見，名本生本見，今為汝記，謂：
 Everyone who has this view is called the original view of life. Now I record it for you, saying:
『此世常存，——乃至如來非終非不終，唯此為實，餘者虛妄，是為本見本生。』
 "This world will always exist - even the Tathagata is neither final nor eternal. This is the only reality. The rest is false and is the original view. 』
為汝記之。
 Remember it for you.
「所謂未見未生者，我亦記之。
 “The so-called unseen and unborn, I will also remember.
何者未見未生，我所記者？
 What has not been seen yet not yet born, that I am reporting?
色是我，從想有終，此實餘虛；
 Color is me, from thought to end, this reality remains empty;
無色是我，從想有終；
 Colorless is me, from thought to end;
亦有色亦無色是我，從想有終；
 There is also form and there is no form, I am from thought to end;
非有色非無色是我，從想有終。
 Neither color nor colorless is me, from thought to end.
我有邊，我無邊，我有邊無邊，我非有邊非無邊，從想有終。
 I am boundless, I am boundless, I am boundless, I am neither bounded nor boundless, from thought to end.
我有樂，從想有終；
 I have happiness, from thought to end;
我無樂，從想有終；
 I have no happiness, and I never want it to end;
我有苦樂，從想有終；
 I have joys and sorrows, and they all come to an end.
我無苦樂，從想有終。
 I have no joy or sorrow, and I never think about the end.
一想是我，從想有終；
 Once you think about it, it’s me, from thought to end;
種種想是我，從想有終；
 All kinds of thoughts are me, from thought to end;
少想是我，從想有終；
 Think less about me and never think about it;
無量想是我，從想有終，此實餘虛。
 Infinite thoughts are me, and from thought to end, this reality remains empty.
是為邪見本見本生，我之所記。
 This is the original view of wrong view, which I have recorded.
「或有沙門、婆羅門有如是論、有如是見：
 "There may be some ascetics and brahmans who have such opinions and views:
『此世常存，此實餘虛，——乃至無量想是我，此實餘虛。』
 "This world will always exist, and this reality will be filled with emptiness. Even if there are countless thoughts that it is me, this reality will be filled with emptiness." 』
彼沙門、婆羅門復作如是說、如是見：
 The ascetics and brahmins spoke again and saw this:
『此實，餘者虛妄。』
 "This is true, the rest is false." 』
當報彼言：
 Repay him by saying:
『汝實作此論，云何此世常存？
 If you actually make this argument, why does it exist in this world forever?
此實餘虛耶？
 Is this true or false?
如此語者，佛所不許。
 Those who speak like this are not allowed by the Buddha.
所以者何？
 So what?
此諸見中各有結使，我以理推，諸沙門、婆羅門中，無與我等者，況欲出過？
 Each of these views has a constellation. I reasoned with reason. Among the ascetics and brahmins, there is no one like me. How can I go out of my way?
此諸邪見但有言耳，不中共論，——乃至無量想是我，亦復如是。』
 These erroneous views only have a voice and are not the theory of the Communist Party of China - even if I think about it, it will be the same. 』
「或有沙門、婆羅門作是說：
 "Some ascetics and brahmins may say this:
『此世間自造。』
 "This world is self-created. 』
復有沙門、婆羅門言：
 There are also ascetics and brahmins who say:
『此世間他造。』
 "He created this world. 』
或復有言：
 Or there is another saying:
『自造他造。』
 "You make yourself and others make you." 』
或復有言：
 Or there is another saying:
『非自造非他造，忽然而有。』
 “It is neither self-made nor other-made, it suddenly comes into existence. 』
彼沙門、婆羅門言世間自造者，是沙門、婆羅門皆因觸因緣，若離觸因而能說者，無有是處。
 Those ascetics and brahmins say that the world is self-created. These ascetics and brahmins are all caused by contact. If they can speak without contact, there is no point.
所以者何？
 So what?
由六入身故生觸，由觸故生受，由受故生愛，由愛故生取，由取故生有，由有故生生，由生故有老、死、憂、悲、苦惱，大患陰集。
 From the six sense organs comes contact, from contact comes feeling, from feeling comes love, from love comes taking, out of taking comes being, out of being comes old age, death, sorrow, sorrow, and suffering. , suffer from Yin Ji.
若無六入則無觸，無觸則無受，無受則無愛，無愛則無取，無取則無有，無有則無生，無生則無老、死、憂、悲、苦惱，大患陰集。
 If there are no six senses, there is no contact. If there is no contact, there is no feeling. If there is no feeling, there is no love. Without love, there is no taking. If there is no taking, there is no being. Distress, serious trouble due to Yin collection.
又言此世間他造，又言此世間自造他造，又言此世間非自造非他造，忽然而有，亦復如是，因觸而有，無觸則無。」
 It is also said that this world was created by others, it is also said that this world is self-created and created by others, and it is also said that this world is neither self-created nor created by others. It suddenly appears, and it is the same again. It exists because of contact, and it does not exist without contact. "
佛告諸比丘：
 The Buddha told the monks:
「若欲滅此諸邪惡見者，於四念處當修三行。
 "If you want to eliminate these evil views, you should practice the three practices in the four foundations of mindfulness.
云何比丘滅此諸惡，於四念處當修三行？
 How can a bhikkhu eliminate these evils and practice the three conducts in the four foundations of mindfulness?
比丘謂內身身觀，精勤不懈，憶念不忘，除世貪憂；
 Bhikkhu said that by contemplating the inner body, one must be diligent and unremitting, never forget, and eliminate worldly greed and worry;
外身身觀，精勤不懈，憶念不忘，除世貪憂；
 Contemplate the external body, be diligent and persistent, never forget, and get rid of worldly greed and worries;
內外身身觀，憶念不忘，除世貪憂；
 Observe the inner and outer body, remember it without forgetting it, 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.
是為滅眾惡法，於四念處，三種修行。
 In order to destroy all evil dharma, there are three kinds of practice in the four places of mindfulness.
有八解脫，云何為八？
 There are eight liberations, so why are they eight?
色觀色，初解脫。
 Observation of color is the beginning of liberation.
內無色想，外觀色，二解脫。
 There is no color thought inside, color outside, two liberations.
淨解脫，三解脫。
 Pure liberation, three liberations.
度色想滅有對想，住空處，四解脫。
 The thought of seeing and seeing disappears, there is the thought of it, it dwells in the empty place, and it has the four liberations.
捨空處，住識處，五解脫。
 The place of equanimity, the place of abiding consciousness, the five liberations.
捨識處，住不用處，六解脫。
 The place of equanimity, the place where there is no use, the six liberations.
捨不用處，住有想無想處，七解脫。
 Let go of the useless place, live in the place where there are thoughts and no thoughts, the seven liberations.
滅盡定，八解脫。」
 The cessation of concentration, the eight liberations. "
爾時，阿難在世尊後執扇扇佛，即偏露右肩，右膝著地，叉手白佛言：
 At that time, Ananda was holding a fan behind the World Honored One and fanning the Buddha. He exposed his right shoulder, put his right knee on the ground, crossed his hands and said to the Buddha:
「甚奇！世尊！此法清淨，微妙第一。
 "How amazing! World Honored One! This method is pure and most subtle.
當云何名？
 What's the name of Dangyun?
云何奉持？」
 Why do you support it? "
佛告阿難：
 The Buddha told Ananda:
「此經名為清淨，汝當清淨持之。」
 This sutra is called Purity. You should uphold it with purity.
爾時，阿難聞佛所說，歡喜奉行。
 At that time, Ananda heard what the Buddha said and followed it with joy.

18 - DA 18 Personal Gladness

（一八）佛說長阿含第二分自歡喜經第十四
 (18) The Buddha said that the second part of Chang Agama comes from the 14th chapter of the Joy Sutra.
如是我聞：
 This is what I heard:
一時，佛在那難陀城波波利菴婆林，與大比丘眾千二百五十人俱。
 At one time, the Buddha was in the forest of Boboli Temple in Nananda City, together with a group of 1,250 great monks.
時，長老舍利弗於閑靜處，默自念言：
 At that time, the elder Shariputra was in a quiet place and silently said to himself:
「我心決定知過去、未來、現在沙門、婆羅門智慧、神足、功德、道力，無有與如來、無所著、等正覺等者。」
 My heart is determined to know the past, future, and present ascetics and brahmans' wisdom, divine feet, merits, and power of the Tao. There are no beings and Tathagatas, no possessions, and other enlightened beings.
時，舍利弗從靜室起，往至世尊所，頭面禮足，在一面坐，白佛言：
 At that time, Shariputra rose from his quiet room and went to where the World Honored One was. He bowed with his head, face and feet, sat on one side and said to the Buddha:
「向於靜室，默自思念：
 "Go to a quiet room and think to yourself silently:
過去、未來、現在沙門、婆羅門智慧、神足、功德、道力，無有與如來、無所著、等正覺等者。」
 Past, future, and present ascetics and brahmans have wisdom, divine power, merit, and power of the Tao. There is no such thing as the Tathagata, no possessions, and other enlightenments. "
佛告舍利弗：
 The Buddha told Shariputra:
「善哉！善哉！汝能於佛前說如是語，一向受持，正師子吼，餘沙門、婆羅門無及汝者。
 "Excellent! Excellent! You can speak these words in front of the Buddha and uphold them all the time. The disciples of the righteous master roar, but there are no ascetics or brahmins like you.
云何，舍利弗！汝能知過去諸佛心中所念，彼佛有如是戒、如是法、如是智慧、如是解脫、如是解脫堂不？」
 Why, Shariputra! Can you know what the past Buddhas thought in their minds? Did that Buddha have such precepts, such Dharma, such wisdom, such liberation, and such a hall of liberation? "
對曰：
 To say:
「不知。」
 I don't know.
「云何，舍利弗！汝能知當來諸佛心中所念，有如是戒、如是法、如是智慧、如是解脫、如是解脫堂不？」
 Why, Shariputra! Do you know that what is in the minds of all the Buddhas to come is such a precept, such a Dharma, such a wisdom, such a liberation, and such a hall of liberation?
答曰：
 Answer:
「不知。」
 I don't know.
「云何，舍利弗！如我今如來、至真、等正覺心中所念，如是戒、如是法、如是智、如是解脫、如是解脫堂，汝能知不？」
 What, Shariputra! Do you know that such a precept, such a Dharma, such wisdom, such a liberation, such a hall of liberation is what I, the Tathagata, the most truly enlightened, think in my heart?
答曰：
 Answer:
「不知。」
 I don't know.
又告舍利弗：
 He also told Shariputra:
「過去、未來、現在如來、至真、等正覺心中所念，汝不能知，何故決定作是念？
 "You don't know what the past, future, and present Tathagata, the Supreme, and other enlightened minds are thinking about, so why do you decide to think about it?
因何事生是念？
 Why do thoughts arise?
一向堅持而師子吼，餘沙門、婆羅門若聞汝言：
 If you persist and the master roars, if the ascetics and brahmins hear your words:
『我決定知過去、未來、現在沙門、婆羅門智慧、神足、功德、道力，無有與如來、無所著、等正覺等者。』
 "I am determined to know the past, future, and present ascetics and brahmans' wisdom, divine feet, merits, and power of the Tao, and that there is no such thing as the Tathagata, no possessions, and other enlightened beings. 』
當不信汝言。」
 Don't believe what you say. "
舍利弗白佛言：
 Shariputra said to the Buddha:
「我於過去、未來、現在諸佛心中所念，我不能知，佛總相法我則能知。
 "I cannot know what I think in the minds of Buddhas in the past, future, and present, but I can know the Buddha's general appearance.
如來為我說法，轉高轉妙，說黑、白法，緣、無緣法，照、無照法，如來所說，轉高轉妙，我聞法已，知一一法，於法究竟，信如來、至真、等正覺，信如來法善可分別，信如來眾苦滅成就，諸善法中，此為最上。
 The Tathagata taught me the Dharma in a high and wonderful way, speaking about black and white Dharma, conditioned and unconditional Dharma, illuminating and unilluminated Dharma. The Tathagata said, turning into a high and wonderful Dharma. I have listened to the Dharma and know every Dharma, and the ultimate truth of the Dharma. Believe in the Tathagata, the Supreme Truth, and other enlightened beings, believe in the Tathagata's Dharma, which can distinguish good things, and believe in the Tathagata's accomplishment of the cessation of all suffering. Among all the good Dharma, this is the highest.
世尊智慧無餘，神通無餘，諸世間所有沙門、婆羅門無有能與如來等者，況欲出其上？
 The World-Honored One has no remaining wisdom, no remaining supernatural power, and all the ascetics and brahmanas in the world have no ability to compare with the Tathagata. How can I hope to rise above him?
「世尊說法復有上者，謂制法。
 "The World-Honored One who preaches the Dharma is the one who is supreme, and that is called controlling the Dharma.
制法者，謂四念處、四正勤、四神足、四禪、五根、五力、七覺意、八賢聖道，是為無上制。
 The Dharma is controlled by the Four Foundations of Mindfulness, the Four Right Efforts, the Four Divine Feet, the Four Zens, the Five Faculties, the Five Powers, the Seven Awakenings, and the Eight Noble Paths. This is the supreme control.
智慧無餘，神通無餘，諸世間所有沙門、婆羅門皆無有與如來等者，況欲出其上者？
 There is no remnant of wisdom, no remnant of magical power, and all the ascetics and brahmanas in the world are not equal to the Tathagata, how about those who want to rise above them?
「世尊說法又有上者，謂制諸入。
 "The World-Honored One's Dharma is also superior, and it is said to control all entrances.
諸入者，謂眼色、耳聲、鼻香、舌味、身觸、意法，如過去如來、至真、等正覺亦制此入，所謂眼色，——乃至意法；
 The entrances are the eyes and colors, the sounds in the ears, the smells in the nose, the tastes in the tongue, the touch of the body, and the thoughts. Just as the Tathagata of the past, the supreme enlightenment, etc. also control these entrances, the so-called eyes and colors - even the thoughts;
正使未來如來、至真、等正覺亦制此入，所謂眼色，——乃至意法；
 Just so that the future Tathagata, the Supreme Realm, and other enlightened people will also control this entry, the so-called eye color, - and even the mind;
今我如來、至真、等正覺亦制此入，所謂眼色，——乃至意法。
 Now I, the Tathagata, the most truly enlightened, have also controlled this entry, the so-called eye color, and even the mind.
此法無上，無能過者，智慧無餘，神通無餘，諸世間沙門、婆羅門無能與如來等者，況欲出其上？
 This Dharma is supreme, there is no one who can surpass it, there is no wisdom left, no supernatural power left, no recluse or brahman in the world can compare with the Tathagata, how about trying to surpass it?
「世尊說法又有上者，謂識入胎。
 "The World-Honored One's Dharma is also superior, saying that consciousness enters the womb.
入胎者，一謂亂入胎、亂住、亂出，二者不亂入、亂住、亂出，三者不亂入、不亂住而亂出，四者不亂入、不亂住、不亂出。
 When entering the womb, one means entering the womb randomly, staying in the womb randomly, and coming out randomly; the second means not entering the womb randomly, staying in the womb randomly, and coming out randomly; the third means not entering the womb randomly, staying in the womb randomly, and coming out randomly. The fourth means not entering the womb randomly, staying in the womb randomly, and coming out randomly. .
彼不亂入、不亂住、不亂出者，入胎之上。
 He who does not enter without permission, does not stay without permission, and does not leave without permission enters the womb.
此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無能與如來等者，況欲出其上？
 This Dharma is supreme, its wisdom is endless, its supernatural powers are endless, and all the ascetics and brahmanas in the world are incompetent and the Tathagata, how can it be expected to rise above it?
「如來說法復有上者，所謂道也。
 "The Tathagata preaches the Dharma and there is a superior one, which is called the Tao.
所謂道者，諸沙門、婆羅門以種種方便，入定慧意三昧，隨三昧心修念覺意，依欲、依離、依滅盡、依出要；
 The so-called Tao means that all ascetics and brahmins use various methods to enter the samadhi of concentration and wisdom, follow the samadhi mind to cultivate awareness, rely on desire, rely on separation, rely on cessation, and rely on the key points of exit;
法、精進、喜、猗、定、捨覺意，依欲、依離、依滅盡、依出要。
 Dharma, energy, joy, joy, concentration, and equanimity are the key points of dependence on desire, dependence on separation, dependence on cessation, and dependence on exit.
此法最上，智慧無餘，神通無餘，諸世間沙門、婆羅門無能與如來等者，況欲出其上？
 This Dharma is the highest, with no remaining wisdom and no remaining supernatural powers. How can the ascetics and brahmanas in the world be incompetent and the Tathagata and others want to surpass it?
「如來說法復有上者，所謂為滅。
 "When the Tathagata preaches that the Dharma is restored, it is called annihilation.
滅者，謂苦滅遲得，二俱卑陋；
 The cessation of suffering means that the cessation of suffering is delayed, and both are despicable;
苦滅速得，唯苦卑陋；
 The end of suffering is quick, but suffering is despicable;
樂滅遲得，唯遲卑陋；
 Delay in happiness, late gain, only lateness and despicability;
樂滅速得，然不廣普，以不廣普，故名卑陋。
 Happiness disappears quickly, but it is not widespread. Because it is not widespread, it is called humble.
如今如來樂滅速得，而復廣普，乃至天人見神變化。」
 Nowadays, the Tathagata's happiness disappears quickly and becomes widespread again, so that gods and humans can see divine changes. "
舍利弗白佛言：
 Shariputra said to the Buddha:
「世尊所說微妙第一，下至女人，亦能受持，盡有漏成無漏，心解脫、慧解脫，於現法中自身作證：
 "What the World-Honored One has said is the most subtle one. Even women can accept and uphold it, and become free from all outflows. Their hearts are liberated, their wisdom is liberated, and they themselves testify in the present Dharma:
生死已盡，梵行已立，所作已辦，不受後有，是為如來說無上滅。
 Birth and death have ended, the holy life has been established, what has been done has been done, and there is no future, this is the supreme annihilation for the Tathagata.
此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無能與如來等者，況欲出其上？
 This Dharma is supreme, its wisdom is endless, its supernatural powers are endless, and all the ascetics and brahmanas in the world are incompetent and the Tathagata, how can it be expected to rise above it?
「如來說法復有上者，謂言清淨。
 "The Tathagata speaks the Dharma and is supreme, saying that his words are pure.
言清淨者，世尊於諸沙門、婆羅門，不說無益虛妄之言，言不求勝，亦不朋黨，所言柔和，不失時節，言不虛發，是為言清淨。
 Those who speak pure words, the World Honored One, do not speak useless and false words to ascetics and brahmanas, speak without seeking victory, and do not use cliques, speak softly, do not lose the season, and do not speak in vain. This is pure speech.
此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無有與如來等者，況欲出其上？
 This Dharma is supreme, its wisdom is endless, its supernatural powers are endless, and there are no recluses, Brahmans, Tathagatas, etc. in the world. How can it be expected to rise above it?
「如來說法復有上者，謂見定。
 "When the Tathagata preaches the Dharma, it is said that the Dharma is supreme.
彼見定者，謂有沙門、婆羅門種種方便，入定意三昧，隨三昧心，觀頭至足，觀足至頭，皮膚內外，但有不淨髮、毛、爪甲，肝、肺、腸、胃、脾、腎五臟，汗、肪、髓、腦、屎、尿、涕、淚，臭處不淨，無一可貪，是初見定。
 Those who see concentration, say that there are various methods of recluse and brahmin, enter the samadhi of concentration, follow the samadhi mind, observe the head to the feet, observe the feet to the head, the skin is internal and external, but there are impure hair, hair, claws, liver, lungs, intestines The five internal organs of the body, stomach, spleen, and kidneys, sweat, fat, marrow, brain, feces, urine, tears, tears, and the smelly places are impure. None of them can be coveted. This is the initial view of concentration.
諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，除去皮肉外諸不淨，唯觀白骨及與牙齒，是為二見定。
 All ascetics and brahmins use various methods to enter the samadhi of concentration, and follow the samadhi mind to remove all impurities except the skin and flesh, and only look at the white bones and teeth. This is the concentration of two views.
諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，除去皮肉外諸不淨及白骨，唯觀心識在何處住？
 All ascetics and brahmins use various methods to enter the samadhi of concentration, and follow the samadhi mind to remove all impurities except skin and flesh and white bones, and just observe where the mind resides?
為在今世？
 For this life?
為在後世？
 For the sake of the hereafter?
今世不斷，後世不斷；
 This world continues, and the hereafter continues;
今世不解脫，後世不解脫，是為三見定。
 Not being liberated in this life and not being liberated in the next life is the three views.
諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，除去皮肉外諸不淨及除白骨，復重觀識；
 All ascetics and brahmans use various methods to enter the samadhi of concentration, follow the samadhi mind, remove all impurities except skin and flesh, and remove the bones, and observe again and again;
識在後世，不在今世；
 Consciousness is in the hereafter, not in this life;
今世斷，後世不斷；
 The present world is broken, the hereafter is continuous;
今世解脫，後世不解脫，是為四見定。
 Liberation in this life but no liberation in the next life is the result of the four views.
諸有沙門、婆羅門種種方便，入定意三昧，隨三昧心，除去皮肉外諸不淨及除白骨，復重觀識，不在今世，不在後世；
 All recluses and brahmans who use various means to enter the samadhi of concentration, follow the samadhi mind, remove all impurities except the skin and flesh, and remove the bones, and realize again and again, not in this life, nor in the hereafter;
二俱斷，二俱解脫，是為五見定。
 Both are cut off, and both are liberated. This is the concentration of five views.
此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無與如來等者，况欲出其上？
 This Dharma is supreme, its wisdom is endless, its supernatural powers are endless, and there are no recluses, Brahmans, or Tathagatas in the world. How can it be said to be superior to it?
「如來說法復有上者，謂說常法。
 "When the Tathagata speaks the Dharma, it is said to be the ordinary Dharma.
常法者，諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，憶識世間二十成劫敗劫，彼作是言：
 In the ordinary way, all ascetics and brahmanas, using various methods, entered into the samadhi of concentration, and following the samadhi mind, they recalled the twenty successes and defeats of the world, and they said this:
『世間常存，此為真實，餘者虛妄，所以者何？
 The world will always exist. This is true, and the rest is false. So what?
由我憶識，故知有此成劫敗劫，其餘過去我所不知，未來成敗我亦不知。』
 From my memory, I know that there are successes and failures. I don’t know the rest of the past, and I don’t know the success or failure of the future. 』
此人朝暮以無智說言：
 This person speaks without wisdom day and night:
『世間常存，唯此為實，餘者為虛。』
 "The world will always exist, but this is the reality, and the rest is virtual." 』
是為初常法。
 This is the initial normal method.
諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，憶識四十成劫敗劫，彼作是言：
 All ascetics and brahmanas, using various methods, enter into the samadhi of concentration, follow the samadhi mind, and recall the forty kalpas of success and failure, and they say this:
『此世間常，此為真實，餘者虛妄。
 "This world is permanent, this is true, and the rest is false.
所以者何？
 So what?
以我憶識故知成劫敗劫，我復能過是，知過去成劫敗劫，我不知未來劫之成敗。』
 Because of my memory, I know the success or failure of tribulations. I can no longer live through them. I know the success or failure of tribulations in the past. I don’t know the success or failure of future tribulations. 』
此說知始，不說知終，此人朝暮以無智說言：
 This person says he knows the beginning but not the end. This person talks with no wisdom day and night:
『世間常存，唯此真實，餘者虛妄。』
 "The world will always exist, but this is true, and the rest is false." 』
此是二常法。
 This is the second normal method.
諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，憶識八十成劫敗劫，彼言：
 All ascetics and brahmanas entered into the samadhi of concentration through various methods, followed the samadhi mind, and recalled the eighty successes and defeats, he said:
『此世間常，餘者虛妄。
 This world is normal, and the rest is false.
所以者何？
 So what?
以我憶識故知有成劫敗劫，復過是知過去成劫敗劫，未來劫之成敗我亦悉知。』
 Because of my memory, I know that there will be successful and failed kalpas. By reliving, I know that past kalpas will be successful and failed. I also know the success and failure of future kalpas. 』
此人朝暮以無智說言：
 This person speaks without wisdom day and night:
『世間常存，唯此為實，餘者虛妄。』
 "The world will always exist. This is the only reality, and the rest is false." 』
是為三常存法。
 This is the Three Permanent Methods.
此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無有能與如來等者，況欲出其上？
 This Dharma is supreme, its wisdom is endless, and its supernatural power is endless. There are no recluses or brahmans in the world who can compare with the Tathagata. How can we hope to surpass it?
「如來說法復有上者，謂觀察。
 "The Tathagata's teaching of the Dharma is superior to that of observation.
觀察者，謂有沙門、婆羅門以想觀察，他心爾趣，此心爾趣，彼心作是想時，或虛或實，是為一觀察。
 Observers say that there are ascetics and brahmans who observe with thoughts. Their minds are interested in them. This mind is interested in others. When the other mind thinks in this way, whether it is empty or real, it is an observation.
諸沙門、婆羅門不以想觀察，或聞諸天及非人語，而語彼言：
 The ascetics and brahmins do not observe with thoughts, or hear the words of gods and non-human beings, and say:
『汝心如是，汝心如是。』
 "This is your heart, this is your heart." 』
此亦或實或虛，是二觀察。
 This may be true or false, these are two observations.
或有沙門、婆羅門不以想觀察，亦不聞諸天及非人語，自觀己身，又聽他言，語彼人言：
 There may be some ascetics and brahmins who do not observe with thoughts, nor hear the words of gods and non-human beings. They observe their own bodies, and listen to other people's words. They say to others:
『汝心如是，汝心如是。』
 "This is your heart, this is your heart." 』
此亦有實有虛，是為三觀察。
 This also has reality and emptiness, which are the three observations.
或有沙門、婆羅門不以想觀察，亦不聞諸天及非人語，又不自觀、觀他，除覺、觀已，得定意三昧，觀察他心，而語彼言：
 There may be some ascetics and brahmins who do not observe with thoughts, nor hear the words of gods and non-human beings, nor do they observe themselves or others. Except for awakening and contemplation of themselves, they have attained the samadhi of concentration, observe the minds of others, and speak to them:
『汝心如是，汝心如是。』
 "This is your heart, this is your heart." 』
如是觀察則為真實，是為四觀察。
 If such observation is true, it is the four kinds of observation.
此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無有與如來等者，況欲出其上？
 This Dharma is supreme, its wisdom is endless, its supernatural powers are endless, and there are no recluses, Brahmans, Tathagatas, etc. in the world. How can it be expected to rise above it?
「如來說法復有上者，所謂教誡。
 "The Tathagata's teaching of the Dharma is the so-called teaching.
教誡者，或時有人不違教誡，盡有漏成無漏，心解脫、智慧解脫，於現法中自身作證：
 Those who teach, there may be people who do not disobey the teachings, who have no leaks, and whose mind is liberated and whose wisdom is liberated, and who themselves testify in the present Dharma:
生死已盡，梵行已立，所作已辦，不復受有，是為初教誡。
 Life and death have ended, the holy life has been established, what has been done has been done, and there is no more suffering. This is the first teaching.
或時有人不違教誡，盡五下結，於彼滅度，不還此世，是為二教誡。
 Sometimes someone does not disobey the teachings and fulfills the five lower knots. He will be destroyed in that world and will not return to this world. This is the second teaching.
或時有人不違教誡，三結盡，薄淫、怒、癡，得斯陀含，還至此世而取滅度，是為三教誡。
 Sometimes there are people who do not violate the teachings and have exhausted the three knots, such as lust, anger, and ignorance, and become situagami. They return to this world and achieve annihilation. These are the three teachings and commandments.
或時有人不違教誡，三結盡，得須陀洹，極七往返，必成道果，不墮惡趣，是為四教誡。
 Sometimes someone does not violate the teachings, completes the three knots, obtains Sotapanna, and goes back and forth seven times, he will achieve the path and fruition, and will not fall into the evil realm. These are the four teachings.
此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無有與如來等者，況欲出其上？
 This Dharma is supreme, its wisdom is endless, its supernatural powers are endless, and there are no recluses, Brahmans, Tathagatas, etc. in the world. How can it be expected to rise above it?
「如來說法復有上者，為他說法，使戒清淨。
 "The Tathagata is the supreme one who speaks the Dharma. He teaches the Dharma for others and makes their precepts pure.
戒清淨者，有諸沙門、婆羅門所語至誠，無有兩舌，常自敬肅，捐除睡眠，不懷邪諂，口不妄言，不為世人記於吉凶，不自稱說從他所得以示於人，更求他利，坐禪修智，辯才無碍，專念不亂，精勤不怠。
 Those who have pure precepts are those who are sincere in what the ascetics and brahmans say, have no double-tongued speech, always respect themselves, give up sleep, do not harbor evil intentions, speak no lies, do not record good or bad fortunes for the world, do not claim to say what they have revealed. When it comes to others, seek benefits from others, sit in meditation and practice wisdom, be able to speak without hindrance, concentrate without distraction, and be diligent without slacking off.
此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無有與如來等者，況欲出其上？
 This Dharma is supreme, its wisdom is endless, its supernatural powers are endless, and there are no recluses, Brahmans, Tathagatas, etc. in the world. How can it be expected to rise above it?
「如來說法復有上者，謂解脫智。
 "The Tathagata's teaching of the Dharma, which is supreme, is called the wisdom of liberation.
謂解脫智者，世尊由他因緣內自思惟言：
 It is said that he is a liberated wise man. The World-Honored One reflected on his causes and conditions and said:
『此人是須陀洹，此是斯陀含，此是阿那含，此是阿羅漢。』
 "This person is Sotapanna, this is Sitagami, this is Anagami, this is Arahant." 』
此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無有與如來等者，況欲出其上？
 This Dharma is supreme, its wisdom is endless, its supernatural powers are endless, and there are no recluses, Brahmans, Tathagatas, etc. in the world. How can it be expected to rise above it?
「如來說法復有上者，謂自識宿命智證。
 "The Tathagata's teaching of the Dharma is the supreme one, which is the wisdom of self-awareness of destiny.
諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，自憶往昔無數世事，一生、二生，——乃至百千生成劫敗劫，如是無數我於某處生，名字如是，種、姓如是，壽命如是，飲食如是，苦樂如是；
 All ascetics and Brahmins use various means to enter the samadhi of concentration, and follow the samadhi mind to recall countless past events, one life, two lives, and even hundreds of thousands of births and defeats. Countless I was born somewhere, with such a name, caste, and surname. Like this, life span is like this, food and drink are like this, happiness and suffering are like this;
從此生彼，從彼生此，若干種相，自憶宿命無數劫事，晝夜常念本所經歷。
 From this comes that, from that comes this, with several forms, recalling the countless kalpas of destiny, and always remembering what I have experienced day and night.
此是色，此是無色；
 This is color, this is colorless;
此是想，此是無想，此是非無想，盡憶盡知。
 This is thought, this is no thought, this is not without thought, remember it and know it.
此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無與如來等者，況欲出其上？
 This Dharma is supreme, its wisdom is endless, its supernatural power is endless, and there are no recluses, Brahmans, or Tathagatas in the world. How can it be said to be superior to it?
「如來說法復有上者，謂天眼智。
 "The Tathagata's teaching of the Dharma is supreme, and it is called the wisdom of the heavenly eye.
天眼智者，諸沙門、婆羅門種種方便，入定意三昧，隨三昧心，觀諸眾生，死者、生者，善色、惡色，善趣、惡趣，若好、若醜，隨其所行，盡見盡知。
 Those who are wise with the heavenly eye, all ascetics and brahmanas, enter the samadhi of concentrated mind through various means, and follow the samadhi mind to observe all living beings, dead and living, good and bad colors, good and bad destinations, whether they are good or ugly, follow their actions, See everything and know everything.
或有眾生，成就身惡行、口惡行、意惡行，誹謗賢聖，信邪倒見，身壞命終，墮三惡道。
 There may be sentient beings who commit evil deeds of body, speech, and mind, slander sages, believe in wrong ideas, and end up in the three evil paths.
或有眾生，身行善、口言善、意念善，不謗賢聖，見正信行，身壞命終，生天人中，以天眼淨，觀諸眾生，如實知見。
 There may be sentient beings who do good deeds, speak good words, and have good thoughts. They do not slander saints and saints. They see righteous faith and conduct. After their body is destroyed, they die and are reborn among gods and humans. With pure eyes, they observe all living beings and know and see them as they really are.
此法無上，智慧無餘，神通無餘，諸世間沙門、婆羅門無與如來等者，況欲出其上？
 This Dharma is supreme, its wisdom is endless, its supernatural power is endless, and there are no recluses, Brahmans, or Tathagatas in the world. How can it be said to be superior to it?
「如來說法復有上者，謂神足證。
 "When the Tathagata preaches the Dharma, it is said that God is the sufficient proof.
神足證者，諸沙門、婆羅門以種種方便，入定意三昧，隨三昧心，作無數神力，能變一身為無數身，以無數身合為一身，石壁無礙，於虛空中結加趺坐。
 Those who have achieved the divine realization, all the ascetics and brahmins use various methods to enter the samadhi of concentrated mind, follow the samadhi mind, and use countless divine powers to transform one body into countless bodies, merge countless bodies into one body, and sit on the ground in the void without being hindered by stone walls.
猶如飛鳥，出入於地；
 Like birds flying in and out of the earth;
猶如在水，履水如地；
 It’s like being on water, walking on water is like the ground;
身出烟火，如火積燃；
 The body is bursting with smoke, like fire burning;
以手捫日月，立至梵天。
 Touch the sun and moon with your hands, and stand in the Brahma sky.
若沙門、婆羅門稱是神足者，當報彼言：
 If a recluse or a brahmin calls him a divine being, he should repay him by saying:
『有此神足，非為不有。
 To have this kind of divine power is not something that is not possible.
此神足者，卑賤下劣，凡夫所行，非是賢聖之所修習。
 Those who have this kind of spiritual power are despicable and inferior. What ordinary people do is not the practice of sages.
若比丘於諸世間愛色不染，捨離此已，如所應行，斯乃名為賢聖神足。
 If a bhikkhu is untainted by his love for the world, abandons this self, and behaves as he should, this is called the virtuous, saintly, and spiritually sufficient person.
於無喜色，亦不憎惡，捨離此已，如所應行，斯乃名曰賢聖神足。
 Having no joy, no hatred, abandoning this self, and acting as one should, this is called the foot of the sages, saints, and gods.
於諸世間愛色、不愛色，二俱捨已，修平等護，專念不忘，斯乃名曰賢聖神足。
 In the world, whether you love sex or not love sex, you should give up both of them, cultivate equality and protect yourself, and be single-minded and never forget. This is called the foot of the sages and gods.
猶如世尊精進勇猛，有大智慧，有知、有覺，得第一覺，故名等覺。
 Just like the World Honored One, who is diligent and brave, has great wisdom, knowledge, and awareness, he has achieved the first awakening, so it is called equal awakening.
世尊今亦不樂於欲，不樂卑賤凡夫所習，亦不勞勤受諸苦惱。
 The World-Honored One now does not take pleasure in desires, does not take pleasure in the habits of humble ordinary people, nor does he work hard and suffer all kinds of sufferings.
世尊若欲除弊惡法，有覺、有觀，離生喜、樂，遊於初禪，如是便能除弊惡法，有覺、有觀，離生喜、樂，遊於初禪；
 If the World-Honored One wishes to eliminate harmful and harmful dharmas, he has awareness and insight, and is freed from joy and happiness, and wanders in the first jhāna.
二禪、三禪、四禪，亦復如是。
 The same is true for second Zen, third Zen, and fourth Zen.
精進勇猛，有大智慧，有知、有覺，得第一覺，故名等覺。』
 He is diligent and courageous, has great wisdom, knowledge and awareness, and has obtained the first awakening, so he is called equal awakening. 』
」
佛告舍利弗：
 The Buddha told Shariputra:
「若有外道異學來問汝言：
 "If any heretic comes to ask you:
『過去沙門、婆羅門與沙門瞿曇等不？』
 "In the past, were the ascetics, brahmins, and ascetics Kutan, etc.? 』
汝當云何答？
 What's your answer?
彼復問言：
 He asked again:
『未來沙門、婆羅門與沙門瞿曇等不？』
 "Are there future ascetics, brahmans, and ascetics like Kutan?" 』
汝當云何答？
 What's your answer?
彼復問言現在沙門、婆羅門與沙門瞿曇等不？
 He asked again, "Are the ascetics, brahmans, and ascetics Kutan and others now?"
汝當云何答？」
 What's your answer? "
時，舍利弗白佛言：
 At that time, Shariputra said to the Buddha:
「設有是問：
 "Suppose the question is:
『過去沙門、婆羅門與佛等不？』
 "In the past, were there ascetics, brahmins, and Buddhas?" 』
當答言：
 When the answer is:
『有。』
 "have. 』
設問：
 Given that:
『未來沙門、婆羅門與佛等不？』
 "Will there be ascetics, brahmins, and Buddhas in the future?" 』
當答言：
 When the answer is:
『有。』
 "have. 』
設問：
 Given that:
『現在沙門、婆羅門與佛等不？』
 "Are the ascetics, brahmins, and Buddhas waiting now?" 』
當答言：
 When the answer is:
『無。』
 "none. 』
」
佛告舍利弗：
 The Buddha told Shariputra:
「彼外道梵志或復問言：
 "The heretic Brahma Zhi may ask again:
『汝何故或言有？
 Why do you say so?
或言無？』
 Or say nothing? 』
汝當云何答？」
 What's your answer? "
舍利弗言：
 Shariputra said:
「我當報彼：
 "I will repay him:
『過去三耶三佛與如來等，未來三耶三佛與如來等，我躬從佛聞，欲使現在有三耶三佛與如來等者，無有是處。』
 "Three Buddhas and Three Buddhas in the past, Tathagata, etc., and three Buddhas and Three Buddhas and Tathagata and others in the future. I have listened to the Buddha and heard that I want to make the three Buddhas and Three Buddhas and Tathagata and others in the present useless. 』
世尊！我如所聞，依法順法，作如是答，將無咎耶？」
 World Honored One! If I answer what I heard, follow the law, and answer like this, I will be blameless? "
佛言：
 Buddha said:
「如是答，依法順法，不違也。
 "That's the answer, follow the law and don't violate it.
所以然者？
 So?
過去三耶三佛與我等，未來三耶三佛與我等，欲使現在有二佛出世，無有是處。」
 The three Buddhas and us in the past and the three Buddhas and us in the future are trying to make two Buddhas appear in the world now, which is useless. "
爾時，尊者欝陀夷在世尊後執扇扇佛，佛告之曰：
 At that time, the Venerable Cadaoyi was holding a fan behind the World Honored One and fanning the Buddha. The Buddha said to him:
「欝陀夷！汝當觀世尊少欲知足，今我有大神力，有大威德，而少欲知足，不樂在欲。
 "Kandayi! You should observe that the World-Honored One has little desire to be satisfied. Now that I have great divine power and great majesty and virtue, I have little desire to be satisfied. I am not happy in desire.
欝陀夷！若餘沙門、婆羅門於此法中能勤苦得一法者，彼便當豎幡，告四遠言：
 Hu Tuo Yi! If there are any ascetics or brahmins who can diligently obtain one of the Dharma in this Dharma, they should erect flags and proclaim the four far-reaching words:
『如來今者少欲知足，今觀如來少欲知足，如來有大神力，有大威德，不用在欲。』
 "The Tathagata now has few desires and is content. Now I see that the Tathagata has few desires and is content. The Tathagata has great divine power and great majesty, so there is no need to dwell on desires." 』
」
爾時，尊者欝陀夷正衣服，偏露右肩，右膝著地，叉手白佛言：
 At that time, the Venerable Tutu straightened his clothes, exposed his right shoulder, put his right knee on the ground, crossed his hands and said to the Buddha:
「甚奇！世尊！少有少欲知足如世尊者，世尊有大神力，有大威德，不用在欲。
 "How amazing! World Honored One! There are few people who are as satisfied with their desires as the World Honored One. The World Honored One has great divine power and great majesty and does not need to focus on desires.
若復有餘沙門、婆羅門於此法中能勤苦得一法者，便能豎幡，告四遠言：
 If there are any more ascetics or brahmans who can diligently obtain one of the Dharma in this Dharma, they can put up banners and tell the Four Afar:
『世尊今者少欲知足。』
 "World-Honored One, I have little desire to be content. 』
舍利弗！當為諸比丘、比丘尼、優婆塞、優婆夷數說此法，彼若於佛、法、僧，於道有疑者，聞說此法，無復疑網。」
 Shariputra! This Dharma should be taught to all the bhikkhus, bhikshunis, Upasakas, and Upasikas. If they have any doubts about the Buddha, Dharma, or Sangha, or about the Way, they will no longer have any doubts after hearing this Dharma. "
爾時，世尊告舍利弗：
 At that time, the World-Honored One told Shariputra:
「汝當為諸比丘、比丘尼、優婆塞、優婆夷數說此法。
 "You should teach this Dharma to all the bhikkhus, bhikshunis, upasakas, and upasikas.
所以者何？
 So what?
彼於佛、法、僧，於道有疑者，聞汝所說，當得開解。」
 Those who have doubts about the Buddha, the Dharma, the Sangha, or the Tao should get their answers after hearing what you have said. "
對曰：
 To say:
「唯然。
 "Wei Ran.
世尊！」
 World Honored One! "
時，舍利弗即便數數為諸比丘、比丘尼、優婆塞、優婆夷說法，以自清淨故，故名清淨經。
 At that time, Shariputra spoke the Dharma to all the bhikkhus, bhikshunis, Upasakas, and Upasikas several times. In order to purify themselves, it was called the Purification Sutra.
爾時，舍利弗聞佛所說，歡喜奉行。
 At that time, Shariputra heard what the Buddha said and followed it with joy.

19 - DA 19 The Great Congregation

（一九）佛說長阿含第二分大會經第十五
 (19) The Buddha said that Chang Agama’s Second Sub-conference Sutra No. 15
如是我聞：
 This is what I heard:
一時，佛在釋翅提國迦維林中，與大比丘眾五百人俱，盡是羅漢，復有十方諸神妙天皆來集會，禮敬如來及比丘僧。
 At one time, the Buddha was in the Kavi Forest of Shakti Kingdom, together with five hundred great monks, all of whom were Arhats. In addition, all the gods and gods from the ten directions gathered together to pay homage to the Tathagata and the monks.
時，四淨居天即於天上各自念言：
 At that time, the four pure abodes in heaven each said:
「今者，世尊在釋翅提迦維林中，與大比丘眾五百人俱，盡得阿羅漢，復有十方諸神妙天皆來集會，禮敬如來及比丘僧。
 "Now, the World Honored One is in the Shakti Gavi Forest, together with five hundred great bhikkhus, all Arahants, and all the gods from the ten directions have come to assemble to pay homage to the Tathagata and the bhikkhus.
我等今者亦可往共詣世尊所，各當以偈稱讚如來。」
 We, the present ones, can also go to the World Honored One's place together, and each of us should praise the Tathagata with verses. "
時，四淨居天猶如力士屈伸臂頃，於彼天沒，至釋翅提迦維林中。
 At that time, the four pure beings in the sky were like a strong man stretching out his arms. He disappeared from that sky and reached the forest of Shakti Gavi.
爾時，四淨居天到已，頭面禮足，在一面立。
 At that time, the four pure abodes of heaven had arrived, with their heads, faces, and feet bowed, standing on one side.
時，一淨居天即於佛前，以偈讚曰：
 At that time, Yi Jingjutian appeared in front of the Buddha and praised him with a verse:
「今日大眾會，　　諸天神普集；
 "Today there will be a great gathering, and all the gods will gather together;
皆為法故來，　　欲禮無上眾。」
 They all come here for the sake of the Dharma and want to be courteous to the supreme people. "
說此偈已，退一面立。
 Having said this verse, step back and stand.
時，一淨居天復作頌曰：
 At that time, Yi Jingjutian once again sang the poem and said:
「比丘見眾穢，　　端心自防護；
 "When a bhikkhu sees people being unclean, he takes care to protect himself;
欲如海吞流，　　智者護諸根。」
 Desire is like the ocean swallowing the current, the wise man protects all the roots. "
說是偈已，退一面立。
 It is said that the verse has been completed, and it stands up while standing back.
時，一淨居天復作頌曰：
 At that time, Yi Jingjutian once again sang the poem and said:
「斷刺平愛坑，　　及填無明壍；
 "Broken thorns flatten the pit of love, and fill the void of ignorance;
獨遊清淨場，　　如善象調御。」
 Wandering alone in a pure place is like being controlled by good images. "
說此偈已，退一面立。
 Having said this verse, step back and stand.
時，一淨居天復作頌曰：
 At that time, Yi Jingjutian once again sang the poem and said:
「諸歸依佛者，　　終不墮惡趣；
 "Those who take refuge in the Buddha will never fall into the lower realms;
捨此人中形，　　受天清淨身。」
 Give up this human form and accept the pure body of heaven. "
爾時，四淨居天說此偈已，世尊印可，即禮佛足，遶佛三匝，忽然不現。
 At that time, the Four Purity Residence Heavens had finished speaking this verse, and the World-Honored One had sealed it. He bowed at the Buddha's feet, circled the Buddha three times, and suddenly disappeared.
其去未久，佛告諸比丘：
 Not long after he left, the Buddha told the monks:
「今者諸天大集，今者諸天大集，十方諸神妙天無不來此禮覲如來及比丘僧。
 "Today there is a great gathering of all the gods. Today there is a great gathering of all the gods. All the gods and wonderful heavens from the ten directions have come here to pay homage to the Tathagata and the monks.
諸比丘！過去諸如來、至真、等正覺亦有諸天大集，如我今日；
 Monks! In the past, there were great gatherings of gods such as Tathagata, the Supreme Realm, and other enlightened beings, just like me today;
當來諸如來、至真、等正覺亦有諸天大集，如我今日。
 When the Tathagata comes, the true, the enlightened, etc., there will also be a great gathering of all the gods, just like me today.
諸比丘！今者諸天大集，十方諸神妙天無不來此禮覲如來及比丘僧，亦當稱彼名號，為其說偈。
 Monks! Today, all the heavens have gathered together, and all the gods and wonderful heavens from the ten directions have come to pay homage to the Tathagata and the bhikkhus. They should also address him by name and say verses to him.
比丘當知：
 Bhikkhus should know:
「諸依地山谷，　　隱藏見可畏；
 “The valleys of various lands are awe-inspiring when hidden;
身著純白衣，　　潔淨無垢穢。
 Wearing pure white clothes, clean and free from dirt.
天人聞此已，　　皆歸於梵天；
 When gods and humans hear this, they all return to Brahma.
今我稱其名，　　次第無錯謬。
 Now I call you by name, and there is no mistake in the sequence.
諸天眾今來，　　比丘汝當知；
 All the gods are here, bhikkhu, you should know;
世間凡人智，　　百中不見一。
 The wisdom of ordinary people in the world is not one in a hundred.
何由乃能見，　　鬼神七萬眾？
 Why can we see seventy thousand ghosts and gods?
若見十萬鬼，　　猶不見一邊；
 If you see a hundred thousand ghosts, you won’t even see one side;
何況諸鬼神，　　周遍於天下。」
 What's more, all the ghosts and gods are everywhere in the world. "
地神有七千悅叉若干種，皆有神足、形貌、色像、名稱，懷歡喜心來到比丘眾林中。
 There are seven thousand kinds of earth gods, all of whom have divine feet, appearance, color, and names. They come to the grove of monks with joy.
時，有雪山神將六千鬼悅叉若干種，皆有神足、形貌、色像、名稱，懷歡喜心來到比丘眾林中。
 At that time, there was a snow-capped mountain god who brought six thousand ghosts of several kinds to him. All of them had magical feet, shapes, colors, and names. They came to the forest of monks with great joy.
有一舍羅神將三千鬼悅叉若干種，皆有神足、形貌、色像、名稱，懷歡喜心來到比丘眾林中。
 There was a Sāra god who pleased three thousand ghosts of several kinds, all of whom had divine feet, appearance, color, and names, and came to the grove of monks with joy.
此萬六千鬼神悅叉若干種，皆有神足、形貌、色像、名稱，懷歡喜心來到比丘眾林中。
 These six thousand ghosts and gods were of various kinds, all with their own divine feet, shapes, colors, and names. They came to the grove of monks with great joy.
復有毘波蜜神，住在馬國，將五百鬼，皆有神足、威德。
 There is also the god Bibomi who lives in the Kingdom of Ma. He has five hundred ghosts, all of whom have divine feet and mighty virtues.
復有金毘羅神，住王舍城毘富羅山，將無數鬼神恭敬圍遶。
 There is also the Kampila god, who lives on Mount Pilofura in the city of Rajagaha and is respectfully surrounded by countless ghosts and gods.
復有東方提頭賴吒天王，領乾沓惒神，有大威德，有九十一子，盡字因陀羅，皆有大神力。
 There is also the king of the East, Titu Laizha, who leads the god Qian Daxi. He has great majesty and virtue, and has ninety-one sons, all named Indra, all of whom have great divine power.
南方毗樓勒天王，領諸龍王，有大威德，有九十一子，亦字因陀羅，有大神力。
 The king of heaven in the south, Paralu, leads all the dragon kings. He has great majesty and virtue. He has ninety-one sons. He is also named Indra and has great divine power.
西方毗樓博叉天王，領諸鳩槃茶鬼，有大威德，有九十一子，亦字因陀羅，有大神力。
 The heavenly King Parabocha in the West leads the tea ghosts in dove pans. He has great mighty virtues and has ninety-one sons. He is also named Indra and has great divine power.
北方天王名毗沙門，領諸悅叉鬼，有大威德，有九十一子，亦字因陀羅，有大神力。
 The king of heaven in the north is named Bishamon. He leads all the ghosts with great power and virtue. He has ninety-one sons. He is also named Indra and has great divine power.
此四天王護持世者，有大威德，身放光明，來詣迦維林中。
 These four heavenly kings protect the world. They have great majesty and virtue, and their bodies are shining with light. They come to the Gavi Forest.
爾時，世尊欲降其幻偽虛妄之心，故結呪曰：
 At that time, the World-Honored One wanted to subjugate his illusions and hypocrisy, so he said:
「摩拘樓羅摩拘樓羅　毗樓羅毗樓羅　\xED\xA1\x95\xED\xB9\xA1陀那加摩世致　迦尼延豆　尼延豆　波那攎嗚呼奴奴主　提婆蘇暮　摩頭羅　支多羅斯那　乾沓波　那羅主　闍尼沙　尸呵　無蓮陀羅　鼻波蜜多羅　樹塵陀羅　那閭尼呵　斗浮樓　輸支婆迹婆」
 Mokulu Ramakulu Luo Piluo Luo Piluo \xED\xA1\x95\xED\xB9\xA1Dhanagamo world to Gani Yandou Niyan Doubona 攎woohununuzhu Devasumu Motoluochi Doros Nagandaba Naluo Lord Channisa, Wuliandhara, Nose Bomitara, Shuchendhara, Nalvni, Dou Fulou, Suzhipo Jipo.
如是，諸王乾沓婆及羅剎皆有神足、形貌、色像，懷歡喜心來詣比丘眾林中。
 In this way, the kings Gandava and Rakshasa all had divine feet, appearance, and color, and came to the grove of bhikkhus with great joy.
爾時，世尊復結呪曰：
 At that time, the World-Honored One said again:
「阿醯　那陀瑟　那頭　毗舍離　沙呵　帶叉蛇　婆提　提頭賴吒　帝婆　沙呵　若利耶　加毘羅　攝波那伽　阿陀伽摩　天提伽　伊羅婆陀　摩呵那伽　毘摩那伽多　陀伽陀餘　那伽羅闍　婆呵沙呵　叉奇提　婆提羅帝　婆提羅帝　毘枚大迹閦　毘呵四　婆嚀　阿婆婆四　質多羅　速和尼那　求四多　阿婆由　那伽羅除　阿四　修跋羅　薩帝奴　阿伽　佛陀灑　失羅嚀　婆耶　憂羅頭婆延樓　素槃㝹　佛頭　舍羅㝹　伽類樓」
 Ajinathosenatou Vaisalishaha with forked snake Vatititou Laizha Diposhaha Ruoliye Kapila Supo Naga Atuagamo Tianti Gai Luobo Dharma Ha Naga Bhima Naga Dotagata Yu Naga Chapo Hasha Hacha Chitva Tira Di Bati Lua Di Bimei Dashi Biha Si Po Cha A Po Po Si Zhitara Su and Nina Qiu Si Duo A Po Yu Nagara In addition to Asi Xiu Balosa Dinu Aga Buddha Sasha Luo Zhu Po Ya Yu Luo Tou Poyan Tower Supan 㝹 Buddha Head Shara 㝹 Jia Lei Tower
爾時，世尊為阿修羅而結呪曰：
 At that time, the World-Honored One got married for the sake of Asura and said:
「祇陀　跋闍　呵諦　三物第　阿修羅　阿失陀　婆延地　婆三婆四　伊弟阿陀　提婆摩　天地　伽黎妙　摩呵祕摩　阿修羅　陀那祕羅陀　鞞摩質兜樓　修質諦麗　婆羅呵黎　無夷連那婆　舍黎阿細　跋黎　弗多羅那　薩鞞　鞞樓耶那那迷　薩那迷諦　婆黎　細如　羅耶跋兜樓　伊呵菴婆羅迷　三摩由伊　陀那　跋陀若　比丘那　三彌涕　泥拔」
 Jeda Bājāṇāṇī three things asura Asāṇāṭāṇāṇāṭāṭāvaṭāṣāṇāṭāṭī Aṇādīvamo heaven and earth Kali Miaomoha Mimo Asuradāna Miradātāṭāṭāṭāṭṭhāna Dili Poluoha Liwuyilianna Posali Axiba Lifu Duoluo Nasa Tatarana Louya Na Na Misana Mi Di Poli Xiruluo Yaba Douluo Yihe'an Brahmi Samayui Dhanabhadra, bhikkhu, the three meters of mud were pulled out of the mud.
爾時，世尊復為諸天而結呪曰：
 At that time, the World-Honored One returned to the heavens and said:
「阿浮　提婆　萆犁醯陛　提豫　婆由　多陀㝹　跋樓㝹　婆樓尼　世帝蘇彌　耶舍阿頭　彌多羅婆　伽羅那移婆　阿邏　提婆　摩天梯與　陀舍提舍　伽予　薩鞞　那難多羅婆跋那　伊地槃大　讎地　槃那槃大　耶舍卑㝹　暮陀婆那　阿醯揵大　比丘那　婆朱弟　婆尼　鞞弩　提步　舍伽利　阿醯地　勇迷　那剎帝隷富羅息幾大　阿陀蔓　陀羅　婆羅鞞栴大蘇　婆尼捎　提婆　阿陀\xED\xA1\x95\xED\xB9\xA1陀　富羅翅支大　蘇黎耶蘇婆尼捎　提婆　阿陀　蘇提耶　富羅翅大　摩伽陀　婆蘇因　圖攎阿頭　釋拘　富羅大攎　叔伽　伽羅摩　羅那阿大　鞞摩尼婆　嗚婆提　奇呵　波羅無呵　鞞婆羅　微阿尼　薩陀摩多　阿呵黎　彌沙阿尼鉢讎莵歎奴阿　攎余提舍阿醯跋沙　賒摩　摩呵賒摩　摩莵沙阿　摩莵䟽多摩　乞陀波頭灑阿陀摩　莵波頭灑阿　醯阿羅夜　提婆　阿陀　黎陀夜　婆私　波羅　摩訶　波羅阿陀　提婆摩天　梯夜　差摩　兜率陀　夜摩　伽沙尼阿尼　藍鞞藍婆折帝　樹提　那摩伊灑　念摩羅提　阿陀醯　波羅念彌大　阿醯　提婆　提婆　闍蘭提　阿奇　尸吁波　摩阿栗吒攎耶　嗚摩　浮浮　尼婆私遮婆　陀暮　阿周陀　阿尼　輸豆檀耶　莵阿頭　阿邏　毘沙門伊灑」
 Abu Deva, Plough, Biti Yu, Dotuo, Balu, Parauni, Emperor Sumiyashe, Atoumitara Vagarana, moved Aluo Deva, the ladder to the sky, and Tuashati Shegayu Sātāṭṭṭhṭhāna Nāṇḍaṭṭṭhānaṃṭṭṭhānaṇaṃṃṃṭṭṭhṭhṭhāna Aṭṭṭhāna bhikkhu Nābāzhudi bāniṇṭṭṭhānaṇaṭṭhāna Nakshadi Li Fulaxi Ji Da Ada Mandala Bala Tao Supani brought Deva Atuo \xED\xA1\x95\xED\xB9\xA1 Tua Fula Chi Zhi Da Suriya Subani took Deva Atu Sutiya Fula Chi Dama Gaduphasuyintu Atou Shakupura Dashu Jia Jia Luo Mo Luo Na A Dajing Mani Po Wu Bo Tik Hupara Wuchang Prajna Brahvi Anisa Domodo Ahorimi Shahani Bojuotan Nuajie Yutishe Axiabasha Zhimomoha Zhimomoxusha Amojusha Amoju Tama Qituo Botou Sa Atuo Mo Xin Botou Sa Axi A Luo Ye De Poa Tharita Yevasipola Mahapola Adhadeva Moti Ladder Yecha Mahatushita Yamagashani Ani Lantalan Pozhedi Shutina Moi Sanan Maru Ti Atuo Hebo Luonianmi Da Ajia Deva Deva Jalanti Achi Xiusu Bomo Ali Zhao Yawu Mo Fu Fu Ni Po Si Zha Po Tu Mu Aju Tuo Ani Sudou Tanye Pu Atou A Luo Bishamon Isa
此是六十種天。
 These are the sixty kinds of heaven.
爾時，世尊復為六十八五通婆羅門而結呪曰：
 At that time, the World-Honored One returned to the sixty-eight and five-passage Brahmins and said:
「羅耶梨沙耶何醯犍大婆尼　伽毘羅跋兜鞞地闍莵阿頭差暮薩提　鴦祇鞞地牟尼阿頭閉\xED\xA1\x91\xED\xBB\x86耶差伽　尸梨沙婆呵若莵阿頭梵摩提婆提那婆鞞地牟尼阿頭　拘薩梨伊尼攎摩闍邏　鴦祇邏野般闍阿樓嗚猿頭　摩訶羅野阿拘提樓杙莵阿頭　六閉俱薩梨阿樓伽陵倚伽夷羅檀醯罪否符野福都盧梨灑先陀步　阿頭　提那伽否婆呵移伽耶羅野多陀阿伽度　婆羅蔓陀莵迦牧羅野阿頭　因陀羅樓迷迦符陀攎暮摩伽醯阿勅傷俱卑予阿頭醯蘭若伽否鞞梨味余梨多他阿伽度　阿醯婆好羅子彌都盧多陀阿伽度　婆斯佛離首陀羅羅予多陀阿伽度　伊梨耶差摩訶羅予先阿步多陀阿伽度　般闍婆予婆梨地翅阿羅予多陀阿伽度　鬱阿蘭摩訶羅予便被婆梨摩梨輸婆醯大　那摩阿槃地苦摩梨羅予阿具斯利陀那婆地阿頭　翅鞞羅予尸伊昵彌昵摩呵羅予復婆樓多陀阿伽度　跋陀婆利摩呵羅予俱薩梨摩提輸尸漢提苫婆梨羅予修陀羅樓多他阿伽度　阿呵因頭樓阿頭摩羅予余蘇利與他鞞地提步阿呵鞞利四阿頭　恒阿耶樓婆羅目遮耶暮阿夷莵阿頭一摩耶舍枇那婆　差摩羅予何梨揵度余枇度鉢支余是數波那路摩蘇羅予耶賜多由醯蘭若蘇槃那祕愁度致夜數羅舍　波羅鞞陀鬱陀婆呵婆灑婆呵婆婆謀娑呵沙貪覆賒大賒法闍沙麗羅陀　那摩般枝\xED\xA1\x93\xED\xBB\xAF多哆羅乾沓婆　沙呵婆薩多提蘇鞞羅予阿醯揵\xED\xA1\x93\xED\xBB\xAF　比丘三彌地婆尼地婆尼」
 Royalisaye He Jiajian Mahava Nigavira Bhadutata Dicha Pu A Tou Cha Mu Sati Yang only Tao Di Muni A Tou Guan\xED\xA1\x91\xED\xBB\x86Ye Cha Kasili Sha Po Ho Ruo Pu Atou Brahma Deva Tinavatadi Muni Atou Kosali Ini Nimo Mojaluo Yangjiluo Ye Banja Alouwu Apehead Mahaluo Ye Akuti Louju Atou Liuguan Kusali Aluga Mausoleum Gayaratan's crime is not the same as Fuye Fudu Luli Saxanthabu Atuoti Nagafupohayi Gayaraye Dotu AgaduBharamanda Pujiamuluoye Atuoyindralou Mikafutuojue twilight Mojiaxing Achishangjujubeiyi Atouxin Lanruogafu Pear flavor Yuduota Agadu Ajiapohao Luozi Midulu Duotu Agadu Posi Buddha Lisudra Yu Duotuo Agadu Iliya sent Maharaja to Abuddha, Agadu Pāṇṭhava, and Pāli Dīyi Aluāyu Dota, Agaduyu Alan Maharaja, and then Pāṭṭhānamo was sent to him by Agadu Iliya. Apandi Kumāra to Aju Sridāna Vādi Atowingtar to Shiyi Niimi Nimohora to Fuboludota Agadubhadra Balimohora to Kusali The dead body of the Moti is put down by the man Titamapolilayu Shudralouduta Agadu Ahaoyintoulou Atoumala Yu Yusuli and his Tao Di Tibu Aha Taoli Si Atu Heng Ayeluphara Mucha Yemu, Ayipu, Atouyi, Maya, Shepa, Navacha, Mara, Yu Helihuo, Yu Pangdu, Bo Zhishu, Bonalu Mosura, Yuesi Duoyu, Lanruo Supanna, spend the night with secret sorrow. Suraṇṭṭhāraṇṭṭhāna, bāṭāṭāṇa, bāṭāṇaṭṭhāna To Bhikkhu Ajiao, I give you Sammi Dipani Dipani.
爾時，復有千五通婆羅門，如來亦為結呪。
 At that time, there were again thousands of Brahmins with five powers, and the Tathagata also became a monk.
時，此世界第一梵王及諸梵天皆有神通，有一梵童子名曰提舍，有大神力。
 At that time, the number one Brahma king in this world and all the Brahma gods all had supernatural powers. There was a Brahma boy named Tisa who had great supernatural power.
復有十方餘梵天王，各與眷屬圍遶而來。
 There are more Brahma kings from the ten directions, each with his retinue, surrounding him.
復越千世界，有大梵王見諸大眾在世尊所，尋與眷屬圍遶而來。
 Traveling across thousands of worlds again, the Great Brahma King saw a large crowd at the Blessed One's place, surrounded by his relatives and relatives.
爾時，魔王見諸大眾在世尊所，懷毒害心，即自念言：
 At that time, when the Demon King saw the multitude in the presence of the Blessed One, harboring poisonous intentions, he thought to himself:
「我當將諸鬼兵往壞彼眾，圍遶盡取，不令有遺。」
 I will send all the ghost soldiers to destroy them, surround them and capture them all, leaving nothing behind.
時，即召四兵，以手拍車，聲如霹靂，諸有見者無不驚怖，放大風雨、雷電、霹靂，向迦維林圍繞大眾。
 At that time, he summoned four soldiers and beat the chariot with their hands. The sound was like a thunderbolt, which frightened everyone who saw it. They amplified the wind, rain, thunder and lightning, and thunderbolts, and headed towards Gavilim to surround the people.
佛告諸比丘樂此眾者：
 The Buddha told all the bhikkhus who are happy with these people:
「汝等當知，今日魔眾懷惡而來。」
 You should know that the demons are coming today with evil intentions.
於是頌曰：
 So he chanted:
「汝今當敬順，　　建立於佛法；
 "Now you should respect and obey, and establish yourself in the Buddha's Dharma;
當滅此魔眾，　　如象壞花藂。
 You should destroy these demons like an elephant destroying the buds of a flower.
專念無放逸，　　具足於淨戒；
 Focus on the mind without letting it wander, and be fully committed to the pure precepts;
定意自念惟，　　善護其志意。
 Determine your mind and think only, and protect your will and intention well.
若於正法中，　　能不放逸者；
 If you are in the true Dharma and can not let go;
則度老死地，　　永盡諸苦本。
 Then you will live in the land of old age and death, and forever end all the causes of suffering.
諸弟子聞已，　　當勤加精進；
 Disciples, after hearing this, you should work harder and harder;
超度於眾欲，　　一毛不傾動。
 Surpass all desires, not a hair will move.
此眾為最勝，　　有大智名聞；
 This group is the most superior, with great wisdom and fame;
弟子皆勇猛，　　為眾之所敬。」
 The disciples are all brave and respected by everyone. "
爾時，諸天、神、鬼、五通仙人皆集迦維園中，見魔所為，怪未曾有。
 At that time, all the gods, gods, ghosts, and five-passage sages gathered in Javi Garden. They saw what the demons had done, and it was strange that they had never been seen before.
佛說此法時，八萬四千諸天遠塵離垢，得法眼淨。
 When the Buddha preached this Dharma, the eighty-four thousand heavens were far away from dust and dirt, and their Dharma eyes were pure.
諸天、龍、鬼、神、阿修羅、迦樓羅、真陀羅、摩睺羅伽、人與非人聞佛所說，歡喜奉行。
 The gods, dragons, ghosts, gods, asuras, garudas, cindras, mahoragas, humans and non-human beings heard what the Buddha said and followed it with joy.
佛說長阿含經卷第十二
 The Buddha Speaks of the Long Agama Sutra Volume 12
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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]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
佛說長阿含經卷第十三
 The Buddha Speaks of the Long Agama Sutra Volume 13
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

20 - DA 20 Ambāṣṭha

（二〇）第三分阿摩晝經第一
 (20) The third part of Amo Sutra, first
如是我聞：
 This is what I heard:
一時，佛遊俱薩羅國，與大比丘眾千二百五十人俱，至伊車能伽羅俱薩羅婆羅門村，即於彼伊車林中止宿。
 At one time, the Buddha was traveling in the country of Ksara, and together with a group of 1,250 great bhikkhus, they arrived at the Brahmin village of Ichenengara Ksara, where they stopped for the night in the Biyichen forest.
時，有沸伽羅娑羅婆羅門，止郁伽羅村，其村豐樂，人民熾盛，波斯匿王即封此村，與沸伽羅娑羅婆羅門，以為梵分。
 At that time, there was a Brahmin named Vekyalasara who came to the village of Zhiyukara. The village was prosperous and the people were prosperous. King Pasenadi sealed the village and regarded it as a Brahman branch with the Brahmin Veikalasala.
此婆羅門七世已來父母真正，不為他人之所輕毀，三部舊典諷誦通利，種種經書皆能分別，又能善解大人相法、祭祀儀禮，有五百弟子，教授不廢。
 This Brahmin of the seventh generation has come to be a true parent, and cannot be despised by others. He can recite the three old scriptures with great benefit, and can distinguish various scriptures. He can also understand the great people's fortune-telling and sacrificial rituals. He has five hundred disciples and teaches endlessly. Waste.
其第一摩納弟子名阿摩晝，七世以來父母真正，不為他人之所輕毀，三部舊典諷誦通利，種種經書皆能分別，亦能善解大人相法、祭祀儀禮，亦有五百摩納弟子，教授不廢，與師無異。
 His first Mona disciple is named Amoju. He has been a true parent for seven generations and will not be underestimated by others. He can recite the three ancient scriptures with great benefit. He can distinguish all kinds of scriptures. He can also understand the laws of adults and the rituals of sacrifices. , there are also five hundred Mona disciples, the professor has not been abolished, and is no different from the teacher.
時，沸伽羅娑羅婆羅門聞沙門瞿曇釋種子出家成道，與大比丘眾千二百五十人俱，至伊車能伽羅俱薩羅婆羅門村，止伊車林中，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、魔、若魔、天、沙門、婆羅門中，自身作證，為他說法，上中下善，義味具足，梵行清淨。
 At that time, the Brahmin Vegyarasara heard that the ascetic Qutan released the seeds and became a monk. He and a group of 1,250 great monks arrived at the Brahmin village of Yichunenggaraksara. In the forest of Zhiyiche, there was a great name. , it has been heard all over the world that the Tathagata, the Supreme True Enlightenment, and other fully enlightened people have the tenth number. They bear witness to themselves and preach the Dharma for others among the gods, people, demons, demons, gods, ascetics, and Brahmans. With enough, the holy life is pure.
如此真人應往親覲，我今寧可觀沙門瞿曇，為定有三十二相，名聞流布，為稱實不？
 Such a real person should go to see him in person. I would rather see the recluse Qutan now. He must have thirty-two characteristics and his reputation is widely spread. Is this true?
當以何緣得見佛相？
 How should we see the Buddha's image?
復作是念言：
 The retelling is:
今我弟子阿摩晝，七世以來父母真正，不為他人之所輕毀，三部舊典諷誦通利，種種經書盡能分別，又能善解大人相法、祭祀儀禮，唯有此人可使觀佛，知相有無。
 Now my disciple Amozhi, my parents have been true for the past seven generations and will not be underestimated by others. I can read and recite the three ancient scriptures with great benefit. I can distinguish all kinds of scriptures. I can also understand the laws of the great people and the rituals of sacrifices. This is the only way. People can observe the Buddha and know whether the appearance exists or not.
時，婆羅門即命弟子阿摩晝而告之曰：
 At that time, the Brahmin ordered his disciple Amazhi to tell him:
「汝往觀彼沙門瞿曇，為定有三十二相，為虛妄耶？」
 When you go and look at that recluse Qutan, you think he must have thirty-two signs. Is this false?
時，阿摩晝尋白師言：
 At that time, Amo looked for Master Bai and said:
「我以何驗觀瞿曇相，知其虛實？」
 How can I observe Qu Tan's appearance and know its reality?
師即報曰：
 The teacher immediately reported:
「我今語汝，其有具足三十二大人相者，必趣二處，無有疑也。
 "I am now telling you that those who have the thirty-two great human qualities will definitely be interested in two places, there is no doubt about it.
若在家，當為轉輪聖王，王四天下，以法治化統領民物，七寶具足：
 If you are at home, you should be a wheel-turning holy king, king of the four heavens, ruling the people with the rule of law, and equipped with 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、典兵寶。
 1. Golden Wheel Treasure, 2. White Elephant Treasure, 3. Cyan Horse Treasure, 4. Divine Jewelry, 5. Jade Girl Treasure, 6. Layman Treasure, and 7. Dian Weapon Treasure.
王有千子，勇猛多智，降伏怨敵，兵杖不用，天下泰平，國內民物無所畏懼。
 The king has thousands of sons, who are brave and wise, and can subdue the enemies. The weapons are not used, the world is peaceful, and the people in the country have nothing to fear.
若其不樂世間，出家求道，當成如來、至真、等正覺，十號具足。
 If he is not happy in this world and becomes a monk to seek the Tao, he should become the Tathagata, the Supreme Realm, and other enlightened beings, possessing the tenth number.
以此可知瞿曇虛實。」
 From this we can know the reality of Qu Tan. "
時，阿摩晝受師教已，即嚴駕寶車，將五百摩納弟子，清旦出村，往詣伊車林。
 At that time, Amozhi had received the teachings from his master, so he drove five hundred of his disciples out of the village on the first day of the Qing Dynasty and went to Yiche Forest in a precious chariot.
到已下車，步進詣世尊所；
 When he got off the bus, he stepped into the place where the Lord was worshiped;
佛坐彼立，佛立彼坐，於其中間共談義理。
 The Buddha sat and the other stood, and the Buddha stood and the other sat, and in the midst of them we talked about principles.
佛告摩納曰：
 The Buddha told Mona:
「汝曾與諸耆舊長宿大婆羅門如是論耶？」
 Have you ever discussed this with the great Brahmans who are the elders of the past?
摩納白佛：
 Mona White Buddha:
「此為何言？」
 Why do you say this?
佛告摩納：
 Buddha told Mona:
「我坐汝立，我立汝坐，中間共論，汝師論法當如是耶？」
 I sit and you stand, I stand and you sit, and we discuss together in the middle. Is this how your master should discuss the Dharma?
摩納白佛言：
 Monabai Buddha said:
「我婆羅門論法，坐則俱坐，立則俱立，臥則俱臥。
 "I, the Brahmin, discuss the Dharma. When sitting, both sit down, when standing, both stand, and when lying down, both lie down.
今諸沙門毀形鰥獨，卑陋下劣，習黑冥法，我與此輩共論義時，坐起無在。」
 Nowadays, the ascetics are disfigured, widowed, despicable, and accustomed to the dark methods. When I discuss the meaning with this generation, I sit up and disappear. "
爾時，世尊即語彼言：
 At that time, the World-Honored One spoke to him:
「卿摩納未被調伏。」
 Qingmona has not been tamed.
時，摩納聞世尊稱卿，又聞未被調伏，即生忿恚，毀謗佛言：
 At that time, when Mana heard that the World Honored One was calling him "Your Majesty" and that he had not been tamed, he became angry and slandered the Buddha:
「此釋種子，好懷嫉惡，無有義法。」
 This seed of liberation is full of jealousy and evil, and has no righteousness.
佛告摩納：
 Buddha told Mona:
「諸釋種子，何過於卿？」
 What kind of seeds are there for you to be worthy of?
摩納言：
 Monayan:
「昔我一時為師少緣，在釋迦迦維羅越國。
 "For a time, I was a young master in the country of Sakyamuni.
時，有眾多諸釋種子，以少因緣集在講堂，遙見我來，輕慢戲弄，不順儀法，不相敬待。」
 At that time, there were many seeds of Buddhism gathered in the lecture hall for a few reasons. When they saw me coming from a distance, they made fun of me and treated me disrespectfully. "
佛告摩納：
 Buddha told Mona:
「彼諸釋子還在本國，遊戲自恣，猶如飛鳥自於樔林，出入自在。
 "Those Buddhist disciples are still in their own country, playing freely, just like birds in the woods, coming and going at ease.
諸釋種子自於本國，遊戲自在，亦復如是。」
 All the seeds of Buddhism come from their own country, and they play freely, so it is the same. "
摩納白佛言：
 Monabai Buddha said:
「世有四姓——剎利、婆羅門、居士、首陀羅，其彼三姓，常尊重、恭敬、供養婆羅門；
 "There are four surnames in the world - Ksriya, Brahmin, layman, and Sudra. The other three surnames always respect, respect, and make offerings to Brahmins;
彼諸釋子義不應爾。
 Those explanations are not correct.
彼釋廝細、卑陋、下劣，而不恭敬我婆羅門。」
 He thinks that he is a mean, humble, inferior person, but does not respect me, the Brahmin. "
爾時，世尊默自念言：
 At that time, the World-Honored One said to himself silently:
「此摩納子！數數毀罵言及廝細，我今寧可說其本緣調伏之耶！」佛告摩納：
 "Son, Mona! I have made numerous insults and insults, and I would rather say that I can tame them because of their origin!" The Buddha told Mona:
「汝姓何等？」
 What's your last name?
摩納答言：
 Mona replied:
「我姓聲王。」
 My surname is King Sheng.
佛告摩納：
 Buddha told Mona:
「汝姓爾者，則為是釋迦奴種。」
 If your surname is you, you are a slave of Sakyamuni.
時，彼五百摩納弟子，皆舉大聲而語佛言：
 At that time, the five hundred Mona disciples all raised their voices and spoke the Buddha's words:
「勿說此言！謂：
 "Don't say this! Say:
『此摩納為釋迦奴種。』
 "This Mona is of the Sakyamuni species. 』
所以者何？
 So what?
此大摩納，真族姓子，顏貌端正，辯才應機，廣博多聞，足與瞿曇往返談論。」
 This Damona was a son of the true clan, with a good appearance, good eloquence, and extensive knowledge, enough to hold discussions with Qu Tan back and forth. "
爾時，世尊告五百摩納：
 At that time, the World-Honored One told the five hundred manas:
「若汝師盡不如汝言者，當捨汝師共汝論義；
 "If your teacher is not as good as you in speaking, I should abandon your teacher and discuss the meaning with you;
若汝師有如上事如汝言者，汝等宜默，當共汝師論。」
 If your teacher has something like what you said, you should remain silent and discuss it with your teacher. "
時，五百摩納白佛言：
 At that time, five hundred Monas said to the Buddha:
「我等盡默，聽共師論。」
 We will remain silent and listen to our teacher's discussion.
時，五百摩納盡皆默然。
 At that time, all five hundred Monas were silent.
爾時，世尊告阿摩晝：
 At that time, the World-Honored One told Amoji:
「乃往過去久遠世時，有王名聲摩。
 "In the distant past, there was a king with a great reputation.
王有四子：
 The king has four sons:
一名面光，二名象食，三名路指，四名莊嚴。
 One is bright, the second is elephant food, the third is road guide, and the fourth is solemn.
其王四子少有所犯，王擯出國到雪山南，住直樹林中，其四子母及諸家屬，皆追念之，即共集議，詣聲摩王所，白言：
 The king's four sons had committed a few crimes. The king was exiled to the south of the Snow Mountain and lived in a forest in Zhizhi. His four sons, their mothers and other family members all remembered him, so they gathered together for a discussion. They went to King Shengmo's residence and said in plain words:
『大王！當知我等與四子別久，欲往看視。』
 "Your Majesty! You should know that we have not been with our four sons for a long time, and we want to go and see them. 』
王即告曰：
 The king immediately said:
『欲往隨意。』
 "Go where you want. 』
時，母眷屬聞王教已，即詣雪山南直樹林中，到四子所。
 At that time, the mother's family members heard about the king's teachings and went to the woods in the south of the snow mountain to the fourth son's place.
時諸母言：
 At that time, the mothers said:
『我女與汝子，汝女與我子，即相配匹遂成夫婦，後生男子，容貌端正。』
 "My daughter and your son, your daughter and my son, will match each other and they will become husband and wife. They will give birth to a man of good appearance." 』
「時，聲摩王聞其四子諸母與女共為夫婦，生子端正，王即歡喜，而發此言：
 "At that time, King Shengma heard that the mothers and daughters of his four sons were married and had good sons. The king was very happy and said this:
『此真釋子！真釋童子！』能自存立，因此名釋(釋，秦言能。
 "This is the true release!" True release boy! "It can stand on its own, so it is named Shi (Shi, Qin Yanneng).
在直樹林，故名釋。
 In the straight woods, hence the name Shi.
釋，秦言亦言直)。
 Interpretation, Qin Yan is also straightforward).
聲摩王即釋種先也。
 King Shengmo immediately released Zhongxian.
王有青衣，名曰方面，顏貌端正，與一婆羅門交通，遂便有娠，生一摩納子，墮地能言，尋語父母：
 The king had a green robe, his name was Fang, and he had a good appearance. He communicated with a Brahmin, and he became pregnant and gave birth to a son, Mana. He fell to the ground and could speak, and he asked his parents:
『當洗浴我，除諸穢惡；
 "Wash me and remove all uncleanness;
我年大已，自當報恩。』
 I am old and I should repay my kindness. 』
以其初生能言，故名聲王。
 Because of his ability to speak at birth, he became famous as a king.
如今初生有能言者，人皆怖畏，名為可畏；
 Nowadays, when someone is born who can speak, everyone is afraid of him, and he is called Awesome;
彼亦如是，生便能言，故名聲王。
 He is also like this, he can speak since he was born, so he is famous as a king.
從此已來，婆羅門種遂以聲王為姓。」
 From then on, Brahmins took the surname Sheng Wang. "
又告摩納：
 And he told Mona:
「汝頗從先宿耆舊大婆羅門，聞此種姓因緣已不？」
 Have you heard about the karma of this caste since you were an ancient Brahmin?
時，彼摩納默然不對。
 At that time, Bhimana remained silent.
如是再問，又復不對。
 If I ask again, it’s wrong again.
佛至三問，語摩納言：
 The Buddha asked three questions and said to Mana:
「吾問至三，汝宜速答，設不答者，密迹力士手執金杵在吾左右，即當破汝頭為七分。」
 I have asked you the third question. You should answer quickly. If you don't answer, the mystical warrior will hold a golden pestle at my left and right, and he will break your head into seven points.
時，密迹力士手執金杵，當摩納頭上虛空中立，若摩納不時答問，即下金杵碎摩納首。
 At that time, the esoteric warrior held the golden pestle in his hand and stood in the air above Mona's head. If Mona did not answer questions from time to time, he would lower the golden pestle and crush Mona's head.
佛告摩納：
 Buddha told Mona:
「汝可仰觀。」
 You can look up.
摩納仰觀，見密迹力士手執金杵立虛空中，見已恐怖，衣毛為竪，即起移坐附近世尊，依恃世尊為救為護，白世尊言：
 Mona looked up and saw a mystical warrior standing in the sky holding a golden pestle. He was frightened and his clothes were standing on end. He immediately stood up and sat nearby the Buddha. Relying on the help and protection of the Buddha, he said to the Buddha:
「世尊當問，我今當答。」
 The World Honored One should ask, and I will answer now.
佛即告摩納：
 The Buddha then told Mona:
「汝曾於先宿耆舊大婆羅門，聞說如是種姓緣不？」
 Have you ever heard of the elder Brahman who lived before you and heard that this is related to your caste?
摩納答言：
 Mona replied:
「我信曾聞，實有是事。」
 I believe and have heard that it is true.
時，五百摩納弟子，皆各舉聲自相謂言：
 At that time, the five hundred Mona disciples all raised their voices and said to each other:
「此阿摩晝，實是釋迦奴種也。
 "This Amoji is actually a descendant of the Sakyamuni slaves.
沙門瞿曇所說真實，我等無狀，懷輕慢心。」
 What the ascetic Qutan said is true, but we are ignorant and have a scornful heart. "
爾時，世尊便作是念：
 At that time, the World-Honored One thought as follows:
「此五百摩納後必懷慢，稱彼為奴，今當方便滅其奴名。」
 The queen of these five hundred manas will be arrogant and call him a slave. Now it is time to expedite his name as a slave.
即告五百摩納曰：
 Then he told Five Hundred Monas:
「汝等諸人！慎勿稱彼為奴種也。
 "You guys! Be careful not to call him a slave.
所以者何？
 So what?
彼先婆羅門是大仙人，有大威力，伐聲摩王索女，王以畏故，即以女與。」
 The Brahmin who preceded him was a great celestial being with great power. He attacked King Shengma and asked for his daughter. The king was afraid, so he gave her to him. "
由佛此言得免奴名。
 From these words of the Buddha, I got the name of being a free slave.
爾時，世尊告阿摩晝曰：
 At that time, the World-Honored One told Amoji:
「云何，摩納！若剎利女七世已來父母真正，不為他人之所輕毀，若與一婆羅門為妻生子，摩納！容貌端正，彼入剎利種，得坐受水誦剎利法不？」
 What is the matter, Mana! If a Ksāriya girl has been born for seven generations and her parents are true and will not be despised by others. If she marries a Brahmin and has children, Mana! If she has a good appearance, she will enter the Ksārī community and be able to sit and receive water. Are you going to recite the Kshatriya Dharma?
答曰：
 Answer:
「不得。」
 No.
「得父財業不？」
 Do you get your father's wealth?
答曰：
 Answer:
「不得。」
 No.
「得嗣父職不？」
 Do you have the right to be an heir?
答曰：
 Answer:
「不得。」
 No.
「云何？
 "Why?
摩納！若婆羅門女七世以來父母真正，不為他人之所輕毀，與剎利為妻，生一童子，顏貌端正，彼入婆羅門眾中，得坐起受水不？」
 Mona! If a Brahmin girl has true parents for seven lifetimes and cannot be despised by others, and she is married to a Ksāriya and gives birth to a boy with a good appearance, and if he enters the crowd of Brahmins, will he be able to sit up and receive water? "
答曰：
 Answer:
「得。」
 have to.
「得誦婆羅門法，得父遺財，嗣父職不？」
 I have to recite the Brahman Dharma and obtain my father's wealth. Isn't it my father's duty?
答曰：
 Answer:
「得。」
 have to.
「云何，摩納！若婆羅門擯婆羅門投剎利種者，寧得坐起受水，誦剎利法不？」
 Why, Mana! If a Brahmin rejects a Brahmin and casts Ksriya seed, why not sit up, receive water, and recite the Ksriya Dharma?
答曰：
 Answer:
「不得。」
 No.
「得父遺財，嗣父職不？」
 Is it my duty to inherit my father's wealth?
答曰：
 Answer:
「不得。」
 No.
「若剎利種擯剎利投婆羅門，寧得坐起受水，誦婆羅門法，得父遺財，嗣父職不？」
 If a Ksriya castes his family to a Brahmin, he would rather sit up, receive water, recite the Brahmin Dharma, and obtain the wealth left by his father. Wouldn't it be better for him to inherit his father's position?
答曰：
 Answer:
「得。」
 have to.
「是故，摩納！女中剎利女勝，男中剎利男勝，非婆羅門也。」
 That's why, Mana! Among women, the Ksriya woman is the winner, and among the men, the Ksriya male is the winner. They are not Brahmins.
梵天躬自說偈言：
 Brahma bowed and spoke a verse to himself:
「剎利生中勝，　　種姓亦純真；
 “Kshatriyas are victorious in life, and their castes are also pure;
明行悉具足，　　天人中最勝。」
 He who possesses all the knowledge and conduct is the best among gods and humans. "
佛告摩納：
 Buddha told Mona:
「梵天說此偈，實為善說，非不善也，我所然可，所以者何？
 "Brahma said this verse, it is actually good, not bad. I can do it, so why?
我今如來、至真、等正覺，亦說此義：
 Now I, the Tathagata, the most truly enlightened person, also say this:
「剎利生中勝，　　種姓亦純真；
 “Kshatriyas are victorious in life, and their castes are also pure;
明行悉具足，　　天人中最勝。」
 He who possesses all the knowledge and conduct is the best among gods and humans. "
摩納白佛言：
 Monabai Buddha said:
「瞿曇！何者是無上士，明行具足？」
 Qu Tan! Who is the supreme scholar, who is endowed with knowledge and conduct?
佛告摩納：
 Buddha told Mona:
「諦聽！諦聽！善思念之，當為汝說。」
 Listen carefully! Listen carefully! If you think carefully about it, I will speak it to you.
對曰：
 To say:
「唯然！願樂欲聞。」
 Wei Ran! May you enjoy hearing it.
佛告摩納：
 Buddha told Mona:
「若如來出現於世，應供、正遍知、明行足、為善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，於一切諸天、世人、沙門、婆羅門、天、魔、梵王中，獨覺自證，為人說法。
 "If the Tathagata appears in the world, he is worthy of offerings, he is right and omniscient, he has sufficient knowledge and conduct, he is a good deed, he understands the world, he is a supreme leader, he is a master of husbands, he is a teacher of gods and humans, he is a Buddha, he is a world-honored one, and he is responsible for all gods, worldly people, ascetics, and ascetics. Among the Brahmins, gods, demons, and Brahma kings, he is the only one who realizes himself and teaches the Dharma to others.
上語亦善、中語亦善、下語亦善，義味具足，開清淨行。
 The upper words are also good, the middle words are also good, and the lower words are also good. They are full of meaning and open up pure conduct.
若居士、居士子及餘種姓，聞正法者即生信樂，以信樂心而作是念：
 If lay persons, sons of lay persons, and other castes hear the true Dharma, they will immediately have faith and joy, and they will think like this with faith and joy:
『我今在家，妻子繫縛，不得清淨純修梵行；
 "Now that I am at home, tied to my wife, I cannot practice the holy life in a pure and pure way;
今者寧可剃除鬚髮，服三法衣，出家修道。』
 Today I would rather shave off my beard and hair, wear the three dharma robes, and become a monk and practice Taoism. 』
彼於異時，捨家財產，捐棄親族，剃除鬚髮、服三法衣，出家修道，與出家人同捨飾好，具諸戒行，不害眾生。
 At a different time, he gave up his family's property and his relatives, shaved off his beard and hair, wore the three dharma robes, became a monk and practiced Taoism, he gave up his clothes with other monks, he followed the precepts, and he did not harm any living beings.
「捨於刀杖，懷慙愧心，慈念一切，是為不殺；
 “Abandoning the sword and staff, having a guilty conscience, and thinking lovingly about everything, this is the way to refrain from killing;
捨竊盜心，不與不取，其心清淨，無私竊意，是為不盜；
 If you give up your mind of stealing and don’t give or take, if your mind is pure and your intention is to steal without selfishness, you will not steal;
捨離婬欲，淨修梵行，慇懃精進，不為欲染，潔淨而住，是為不婬；
 Abandoning lustful desires, purifying the holy life, diligently advancing, not being stained by lust, living in purity, this is non-sexuality;
捨離妄語，至誠無欺，不誑他人，是為不妄語；
 To give up lying, to be sincere and not to deceive, and not to deceive others is to refrain from lying;
捨離兩舌，若聞此語，不傳至彼，若聞彼語，不傳至此，有離別者，善為和合，使相親敬，凡所言說，和順知時，是為不兩舌；
 Give up two tongues, if you hear this word, do not spread it to the other person, if you hear the other word, do not spread it here, if there is separation, be good at harmony, so that each other can love each other and respect each other. When you speak in harmony and understand, this is the non-double tongue. ;
捨離惡口，所言麤獷，喜惱他人，令生忿結，捨如是言，言則柔\xED\xA1\x8F\xED\xBD\x88，不生怨害，多所饒益，眾人敬愛，樂聞其言，是為不惡口；
 Avoid using harsh words and speaking harshly, which may annoy others and cause resentment. Instead, avoid using such words and speak softly, causing no harm and benefiting many people. People will respect and love you and be happy to hear your words. This is not using harsh words. ;
捨離綺語，所言知時，誠實如法，依律滅諍，有緣而言，言不虛發，是為捨離綺語；
 To give up idle talk, when you know what you say, to be honest and in accordance with the law, to eliminate quarrels according to the law, to speak truthfully when there is a predestined relationship, this is to give up idle talk;
捨于飲酒，離放逸處，不著香華瓔珞，歌舞倡伎不往觀聽，不坐高牀，非時不食，金銀七寶不取不用，不娶妻妾，不畜奴婢、象馬、車牛、鷄犬、猪羊、田宅、園觀，不為虛詐斗秤欺人，不以手拳共相牽抴，亦不觝債，不誣罔人，不為偽詐。
 Give up drinking, stay away from leisure places, don't wear incense and necklaces, don't go to watch and listen to songs, dances and plays, don't sit on high beds, don't eat at odd times, don't take or use the seven treasures of gold, silver, don't take wives and concubines, don't keep slaves, maids, elephants, horses, and chariots Cows, roosters, dogs, pigs and sheep, fields, houses, and gardens, do not fight with each other for deception, do not hold each other with hands and fists, do not pay debts, do not falsely accuse others, and do not engage in hypocrisy.
捨如是惡，滅於諍訟諸不善事，行則知時，非時不行，量腹而食無所藏積，度身而衣趣足而已，法服應器常與身俱，猶如飛鳥羽翮隨身，比丘無餘亦復如是。
 Give up such evil, eliminate all unwholesome deeds through accusations and lawsuits, know the right time to do it, and do not do it when it is not right, measure your belly and eat without hiding anything, live your body with enough clothes and pleasure, keep your Dharma clothes and utensils with you at all times, just like the feathers of a flying bird He carries it with him, even if there are no monks left, he will be like this.
「摩納！如餘沙門、婆羅門受他信施，更求餘積，衣服飲食無有厭足；
 "Mona! Like the ascetics and brahmans who accepted his charity, they even sought after their wealth and had enough food and clothing.
入我法者，無如此事。
 There is nothing like this for those who enter my Dharma.
摩納！如餘沙門、婆羅門食他信施，自營生業，種殖樹木，鬼神所依；
 Mona! For example, ascetics and brahmans eat alms from others, earn their own living, plant trees, and are supported by ghosts and gods;
入我法者，無如是事。
 Those who enter my Dharma are nothing like this.
摩納！如餘沙門婆羅門食他信施，更作方便，求諸利養，象牙、雜寶、高廣大牀、種種文繡、綩綖被褥；
 Mona! For example, a Brahmin, a recluse, eats his alms, makes conveniences, and seeks various benefits, such as ivory, miscellaneous treasures, a tall and spacious bed, all kinds of embroidery, and quilts and quilts;
入我法者，無如是事。
 Those who enter my Dharma are nothing like this.
摩納！如餘沙門、婆羅門受他信施，更作方便，求自莊嚴，酥油摩身，香水洗沐，香末自塗，香澤梳頭，著好華鬘，染目紺色，拭面莊嚴，鐶紐澡潔，以鏡自照，雜色革屣，上服純白，刀杖、侍從、寶蓋、寶扇、莊嚴寶車；
 Mona! For example, ascetics and brahmans receive gifts from him and make more convenient arrangements. They seek to solemnize themselves, rub their bodies with ghee, wash themselves with perfume, apply incense powder on themselves, comb their hair with fragrance, put on beautiful garlands, dye their eyes cyanotic, wipe their faces solemnly, and tie their knots Take a clean bath, look at yourself in the mirror, wear mottled leather clothes, pure white clothes, sword and staff, attendants, precious cover, precious fan, and solemn precious carriage;
入我法者，無如此事。
 There is nothing like this for those who enter my Dharma.
摩納！如餘沙門、婆羅門食他信施，專為嬉戱，碁局博奕，八道、十道、百道，至一切道，種種戱笑；
 Mona! For example, the ascetics and brahmins eat what they believe in and give alms, just to play with war, and play games in the eight, ten, hundred, and even all the realms, all kinds of war and laughter;
入我法者，無如此事。
 There is nothing like this for those who enter my Dharma.
「摩納！如餘沙門、婆羅門食他信施，但說遮道無益之言，王者、戰鬪、軍馬之事，群僚、大臣、騎乘出入、遊園觀事，及論臥起、行步、女人之事，衣服、飲食、親里之事，又說入海採寶之事；
 "Mona! For example, the ascetics and brahmins eat his faith and give alms, but say useless words to block the way. The king, the war horses, the affairs of the army and horses, the officials and ministers, riding in and out, visiting gardens and observing things, and talking about lying down, getting up, and walking Steps, women's affairs, clothing, food, family matters, and also talking about fishing for treasures in the sea;
入我法者，無如此事。
 There is nothing like this for those who enter my Dharma.
摩納！如餘沙門、婆羅門食他信施，無數方便，但作邪命，諂諛美辭，現相毀訾，以利求利；
 Mona! For example, there are ascetics and brahmans who take advantage of his faith and charity, and use countless conveniences, but they do evil things, flatter and flatter others, and appear to destroy others in order to gain benefits;
入我法者，無如此事。
 There is nothing like this for those who enter my Dharma.
摩納！如餘沙門、婆羅門食他信施，但共諍訟，或於園觀，或在浴池，或於堂上，互相是非，言：
 Mona! For example, there are ascetics and brahmins who, even though they have received alms from others, have quarrels and disputes with each other, either in the garden, in the bath, or in the hall, saying:
『我知經律，汝無所知；
 "I know the laws of the scriptures, but you know nothing;
我趣正道，汝向邪徑；
 I am interested in the right path, but you are on the wrong path;
以前著後，以後著前；
 The former is behind, the latter is front;
我能忍汝，汝不能忍；
 I can bear with you, but you cannot;
汝所言說，皆不真正；
 Nothing you say is true;
若有所疑，當來問我，我盡能答。』
 If you have any questions, just ask me and I will try my best to answer them. 』
入我法者，無如此事。
 There is nothing like this for those who enter my Dharma.
「摩納！如餘沙門、婆羅門食他信施，更作方便，求為使命，若為王、王大臣、婆羅門、居士通信使，從此詣彼，從彼至此，持此信授彼，持彼信授此，或自為，或教他為；
 "Mona! If a monk or a brahmin eats his alms, and makes convenient methods, and asks for a mission, if he is a messenger for the king, the king's ministers, brahmans, or lay people, he will go from here to that person, and from there to this place, he will keep this trust and give it to him. He believes in teaching this, either doing it himself or teaching others to do it;
入我法者，無如此事。
 There is nothing like this for those who enter my Dharma.
摩納！如餘沙門、婆羅門食他信施，但習戰陣鬪諍之事，或習刀杖、弓矢之事，或鬪鷄犬、猪羊、象馬、牛駝諸畜，或鬪男女，及作眾聲：
 Mona! For example, ascetics and brahmins eat his faith and give alms, but they only learn how to fight in battle, or how to use swords, sticks, bows and arrows, or how to handle chickens, dogs, pigs and sheep, elephants, horses, oxen and camels, or how to handle men and women, and how to make Voices:
貝聲、鼙聲、歌聲、舞聲，緣幢倒絕，種種伎戱；
 The sound of shells, whistles, singing, dancing, falling buildings, and all kinds of tricks;
入我法者，無如此事。
 There is nothing like this for those who enter my Dharma.
摩納！如餘沙門、婆羅門食他信施，行遮道法，邪命自活，瞻相男女，吉凶好醜，及相畜生，以求利養；
 Mona! For example, there are some ascetics and brahmins who eat alms from others, practice dharma that covers the way, live evil lives, look at men and women, good or bad, good or bad, and look at animals for profit and nourishment;
入我法者，無如此事。
 There is nothing like this for those who enter my Dharma.
「摩納！如餘沙門、婆羅門食他信施，行遮道法，邪命自活，召喚鬼神，或復驅遣，或能令住，種種\xED\xA1\x95\xED\xBC\x92禱，無數方道，恐嚇於人，能聚能散，能苦能樂，又能為人安胎出衣，亦能呪人使作驢馬，亦能使人盲聾瘖瘂，現諸技術，叉手向日月，作諸苦行以求利養；
 "Mona! For example, ascetics and brahmans eat alms from others, practice dharma that covers the way, bring evil spirits to life, summon ghosts and gods, or drive them back, or make them stay, pray in various ways, and innumerable ways to intimidate people and gather energy. It can cause pain and pleasure, it can also help people to lay down their fetuses and clothe them, it can also make people become donkeys and horses, it can also make people blind, deaf, and have ulcers. ;
入我法者，無如是事。
 Those who enter my Dharma are nothing like this.
摩納！如餘沙門、婆羅門食他信施，行遮道法，邪命自活，為人呪病，或誦惡術，或為善呪，或為醫方、鍼灸、藥石，療治眾病；
 Mona! For example, there are ascetics and brahmins who eat alms of his faith, practice dharma that covers the way, and bring evil lives to life, cure diseases for people, or recite evil spells, or perform good deeds, or provide medical prescriptions, acupuncture, and medicinal stones to cure various diseases;
入我法者，無如是事。
 Those who enter my Dharma are nothing like this.
摩納！如餘沙門、婆羅門食他信施，行遮道法，邪命自活，或呪水火，或為鬼呪，或誦剎利呪，或誦鳥呪，或支節呪，或是安宅符呪，或火燒、鼠嚙能為解呪，或誦別死生書，或讀夢書，或相手面，或誦天文書，或誦一切音書；
 Mona! For example, some ascetics and brahmins eat alms of his faith, practice the Dharma of covering the way, and the evil destiny comes to life, or they rave water and fire, or they are ghosts, or they recite the sakriya, or they recite the birds, or the branch, or the house talisman. Or fire or rat bites can relieve the pain, or recite the Book of Farewell to Death and Life, or read the Dream Book, or read palms, or recite the Astronomical Book, or recite the Book of All Sounds;
入我法者，無如是事。
 Those who enter my Dharma are nothing like this.
摩納！如餘沙門、婆羅門食他信施，行遮道法，邪命自活，瞻相天時，言雨不雨，糓貴糓賤，多病少病，恐怖安隱，或說地動、彗星、日月薄蝕，或言星蝕，或言不蝕，如是善瑞，如是惡徵；
 Mona! For example, there are ascetics and brahmins who eat alms of his faith, practice the Dharma of covering the way, and live evil lives. They look at the sky and say that it will not rain, that some are rich and some are cheap. They are sick more often than others. They are frightened and peaceful. They may also talk about earthquakes, comets, and the sun. A thin eclipse of the moon, or an eclipse of the stars, or an eclipse of the stars, is such a good auspicious sign, and such a bad omen;
入我法者，無如是事。
 Those who enter my Dharma are nothing like this.
「摩納！如餘沙門、婆羅門食他信施，行遮道法，邪命自活，或言此國勝彼，彼國不如；
 "Mona! For example, some ascetics and brahmans eat his faith and charity, practice dharma that blocks the way, and live their evil lives, or say that this country is worse than another country, but that country is not as good as that country;
或言彼國勝此，此國不如；
 Or it may be said that another country is worse than this country, but this country is not as good;
瞻相吉凶，說其盛衰；
 Look at the good and bad fortune, and tell the rise and fall;
入我法者，無如是事。
 Those who enter my Dharma are nothing like this.
但修聖戒，無染著心，內懷喜樂，目雖見色而不取相，眼不為色之所拘繫，堅固寂然，無所貪著，亦無憂患，不漏諸惡，堅持戒品，善護眼根，耳、鼻、舌、身、意亦復如是。
 But if you practice the holy precepts, your mind will be untainted, you will have joy in your heart, your eyes will see form without taking its form, your eyes will not be bound by form, you will be firm and peaceful, have no attachments, and will be free from worries, and will not let go of any evil. The precepts are good at protecting the eyes, ears, nose, tongue, body and mind.
善御六觸，護持調伏，令得安隱，猶如平地駕四馬車，善調御者，執鞭持控，使不失轍，比丘如是，御六根馬，安隱無失。
 A person who is good at controlling the six senses, protecting and taming them, is like driving a four-horse chariot on a flat ground. A person who is good at controlling the six senses holds a whip and controls it so that it does not go astray. In this way, a bhikkhu can control the six senses of a horse and make it peaceful and serene.
彼有如是聖戒，得聖眼根，食知止足，亦不貪味，趣以養身，令無苦患而不貢高，調和其身，令故苦滅，新苦不生，有力無事，令身安樂。
 He who has such holy precepts has acquired the Holy Eyes, eats with knowledge of contentment, and is not greedy for food. He nourishes his body so that he does not suffer from suffering without paying tribute. He harmonizes his body so that old sufferings disappear and new sufferings do not arise. He is powerful. Have nothing to do and feel at ease.
猶如有人以藥塗瘡，趣使瘡差，不求飾好，不以自高。
 It is like someone who applies medicine to a sore in order to make the sore worse, but does not seek to make it better or flatter himself.
摩納！比丘如是，食足支身，不懷慢恣。
 Mona! In this way, a bhikkhu eats enough to support his body and is not arrogant.
又如膏車，欲使通利以用運載，有所至到；
 It is also like an anointed chariot, which is intended to be used for transportation and to arrive at something;
比丘如是，食足支身，欲為行道。
 In this way, a bhikkhu has enough food to support his body and desires to practice the Way.
「摩納！比丘如是成就聖戒，得聖諸根，食知止足，初夜後夜，精進覺悟。
 "Mona! Bhikkhu thus fulfills the holy precepts, acquires the holy faculties, knows he is satisfied after eating, and becomes diligent and enlightened the first night and the last night.
又於晝日，若行若坐，常念一心，除眾陰蓋。
 Also during the day and day, whether walking or sitting, always think of it with one mind, to remove all the yin covers.
彼於初夜，若行若坐，常念一心，除眾陰蓋；
 On the first night, whether walking or sitting, he always thinks with one mind to remove all the yin covers;
乃至中夜，偃右脅而臥，念當時起，繫想在明，心無錯亂；
 Even in the middle of the night, I was lying on my right side with my head bent, and my thoughts arose at that moment, and my thoughts were clear, and my mind was not confused;
至於後夜，便起思惟，若行若坐，常念一心，除眾陰蓋。
 As for the night after, I will start to think, whether walking or sitting, always think of it with one mind, to get rid of all the yin blocks.
比丘有如是聖戒具足，得聖諸根，食知止足，初夜後夜，精勤覺悟，常念一心，無有錯亂。
 A bhikkhu who possesses such holy precepts, acquires the holy faculties, knows how to stop eating, and wakes up diligently in the first and second nights, always thinking with one mind, without any confusion.
「云何比丘念無錯亂？
 "Why is it that Bhikkhu has no confusion in his thoughts?
如是比丘內身身觀，精勤不懈，憶念不忘，除世貪憂；
 Such a bhikkhu contemplates the inner body, diligently and untiringly, remembering without forgetting, eliminating worldly greed and worries;
外身身觀、內外身身觀，精勤不懈，憶念不忘，捨世貪憂，受、意、法觀亦復如是，是為比丘念無錯亂。
 Contemplate the outer body and the inner and outer body, be diligent and unfailing, remember without forgetting, give up greed and worry about the world, and observe feelings, thoughts, and Dharma in the same way. This is a bhikkhu who has no confusion in his mind.
云何一心？
 Yunhe Yixin?
如是比丘若行步出入，左右顧視，屈申俯仰，執持衣鉢，受取飲食，左右便利，睡眠覺悟，坐立語默，於一切時，常念一心，不失威儀，是為一心。
 If such a bhikkhu walks in and out, looks left and right, bows and bows, holds the robe and bowl, receives food and drink, moves left and right, sleeps and wakes up, sits and stands silently, and always thinks of one mind without losing his majesty at all times, this is one mind.
譬如有人與大眾行，若在前行，若在中、後，常得安隱，無有怖畏。
 For example, if someone is walking with a group of people, if he walks in front, in the middle, or behind him, he will always feel safe and have no fear.
摩納！比丘如是行步出入，——至於語默，常念一心，無有憂畏。
 Mona! The bhikkhu walks in and out like this - as for silent speech, he always thinks with one mind, without any worries or fears.
「比丘有如是聖戒，得聖諸根，食知止足，初夜後夜，精勤覺悟，常念一心，無有錯亂，樂在靜處、樹下、塚間。
 "A bhikkhu has such holy precepts. He acquires the holy faculties. He eats and knows when he is satisfied. He wakes up diligently during the first and second nights. He always thinks with one mind without any confusion. He enjoys himself in a quiet place, under a tree or in a tomb.
若在山窟，或在露地及糞聚間，至時乞食，還洗手足，安置衣鉢，結跏趺坐，端身正意，繫念在前。
 If you are in a cave, or on the open ground or among dung, begging for food at the right time, you should wash your hands and feet, place your robe and bowl, sit in lotus position, straighten your body with your mind upright, and keep your thoughts in front of you.
除去慳貪，心不與俱，滅瞋恨心，無有怨結，心住清淨，常懷慈愍；
 Get rid of greed, keep your mind in harmony, eliminate anger and hatred, have no grudges, keep your mind pure, and always have compassion;
除去睡眠，繫想在明，念無錯亂，斷除掉戲，心不與俱。
 Get rid of sleep, keep your thoughts clear, and have no confusion in your thoughts. Get rid of drama, and your mind is not in tune.
內行寂滅，滅掉戲心，斷除疑惑，已度疑網，其心專一，在於善法。
 The internal practice has ceased, the mind of play has been extinguished, doubts have been eradicated, the net of doubts has been overcome, and the mind is single-minded and focused on the good Dharma.
譬如僮僕，大家賜姓，安隱解脫，免於僕使，其心歡喜，無復憂畏。
 For example, if a child servant is given a surname, he will be safe and liberated, free from servants, his heart will be happy, and he will no longer have worries and fears.
「又如有人舉財治生，大得利還，還本主物，餘財足用，彼自念言：
 "Also, if someone uses his money to make a living, he will make a huge profit and return it to the owner, and the remaining wealth will be enough for him to use, he thinks to himself:
『我本舉財，恐不如意，今得利還，還主本物，餘財足用，無復憂畏，發大歡喜。』
 "I originally raised the money, but I was afraid that it would not go as planned. Now that I have gained a profit, I can return the original property to the owner. The remaining wealth will be fully used. I no longer have worries and fears, and I am very happy." 』
如人久病，從病得差，飲食消化，色力充足，彼作是念：
 For example, if a person is ill for a long time and suffers from poor health, his food is digested and his sexual power is sufficient, he thinks like this:
『我先有病，而今得差，飲食消化，色力充足，無復憂畏，發大歡喜。』
 "I was sick first, but now I have poor health. My food and drink are well digested, my sexual power is sufficient, I no longer have worries and fears, and I feel great joy." 』
又如人久閉牢獄，安隱得出，彼自念言：
 Another example is like a person who has been locked up in a prison for a long time and then comes out of peace and quiet. He thinks to himself:
『我先拘閉，今已解脫，無復憂畏，發大歡喜。』
 "First I was locked up, but now I am liberated. I no longer have worries and fears, and I feel great joy." 』
又如人多持財寶，經大曠野，不遭賊盜，安隱得過，彼自念言：
 Another example is like a man who carries a lot of treasure and passes through a vast wilderness without being robbed by thieves. He is safe and secure. He thinks to himself:
『我持財寶過此嶮難，無復憂畏發大歡喜，其心安樂。』
 "I hold my treasure and get through this crisis. I no longer have worries and fear, and I feel great joy. My heart is at peace." 』
「摩納！比丘有五蓋自覆，常懷憂畏亦復如奴。
 "Mona! Bhikkhu has five hindrances covering himself. He is always worried and fearful and becomes like a slave.
如負債人、久病在獄、行大曠野，自見未離，諸陰蓋心，覆蔽闇冥，慧眼不明，彼即精勤捨欲、惡不善法，與覺、觀俱，離生喜、樂，得入初禪。
 Just like a debtor who has been in prison for a long time and wanders in the wilderness. He still sees that he has not left. The clouds cover the heart, covering the darkness, and the eyes of wisdom are not clear. He is diligent in giving up desires and rejecting unwholesome dharmas. Together with awareness and insight, he is free from the joy of life. , happiness, and entering the first jhana.
彼已喜樂潤漬於身，周遍盈溢，無不充滿。
 His body is filled with joy, and it overflows everywhere, filling everything.
如人巧浴器盛眾藥，以水漬之，中外俱潤，無不周遍。
 Just like a person who skillfully holds a lot of medicine in a bathtub and soaks it with water, it will moisten both the inside and the outside, all over.
比丘如是得入初禪，喜樂遍身，無不充滿。
 When a bhikkhu reaches the first jhāna in this way, he will be filled with joy all over his body.
如是，摩納！是為最初現身得樂，所以者何？
 So, Mona! It is for the first appearance of the body to obtain happiness, so what is it?
斯由精進，念無錯亂，樂靜閑居之所得也。
 This is what you gain from being diligent, having no confusion in your thoughts, and living happily and quietly.
「彼於覺、觀，便生為信，專念一心，無覺、無觀，定生喜、樂，入第二禪。
 "From awareness and contemplation, faith is born, and one mind is single-minded. Without awareness or contemplation, joy and happiness arise from concentration, and he enters the second jhana.
彼已一心喜樂潤漬於身，周遍盈溢，無不充滿，猶如山頂涼泉水自中出，不從外來，即此池中出清淨水，還自浸漬，無不周遍。
 His whole body has been moistened with joy, and it overflows all around, filling everything, just like the cool spring water on the top of a mountain comes from within, and does not come from outside. That is, pure water comes out of this pool, and soaks itself, filling everything.
摩納！比丘如是入第二禪，定生喜、樂，無不充滿，是為第二現身得樂。
 Mona! When a bhikkhu enters the second jhāna in this way, his concentration will give rise to joy and joy, and he will be filled with joy and joy. This is the second manifestation of happiness.
「彼捨喜、住，護念不錯亂，身受快樂，如聖所說，起護念樂，入第三禪。
 "He gives up joy and abides, protects his thoughts and does not let them get confused, and experiences happiness in his body. As the sage said, he arouses the joy of protecting his thoughts and enters the third jhana.
彼身無喜，以樂潤漬，周遍盈溢，無不充滿，譬如優鉢花、鉢頭摩華、拘頭摩花、分陀利花，始出淤泥而未出水，根莖枝葉潤漬水中，無不周遍。
 His body has no joy, but is moistened with happiness, overflowing all around, and is full of everything, such as the Uba flower, the Batu Mo flower, the Kotou Mo flower, and the Phuntali flower. They have just emerged from the mud but not water, and their roots, stems, branches and leaves are moistened with water. , all over.
摩納！比丘如是入第三禪。
 Mona! Thus the bhikkhu enters the third jhana.
離喜、住樂，潤漬於身，無不周遍，此是第三現身得樂。
 Detached happiness and abiding happiness are moistened throughout the body, and this is the third manifestation of happiness in the body.
「彼捨喜、樂，憂、喜先滅，不苦不樂，護念清淨，入第四禪，身心清淨，具滿盈溢，無不周遍。
 "He gives up joy and joy, and his sorrow and joy are extinguished first. He is neither suffering nor happy. He keeps his thoughts pure and enters the fourth jhana. His body and mind are pure, full and overflowing, all around.
猶如有人沐浴清潔，以新白疊被覆其身，舉體清淨。
 Just like someone taking a bath to cleanse themselves, covering their body with a new white blanket, and their whole body is pure.
摩納！比丘如是入第四禪，其心清淨，充滿於身，無不周遍，又入第四禪，心無增減，亦不傾動，住無愛恚、無動之地。
 Mona! When a bhikkhu enters the fourth jhāna in this way, his mind is pure, filling his body, everywhere. When he enters the fourth jhāna again, his mind does not increase or decrease, nor does it move. He dwells in a place without love, hatred, or movement.
譬如密室，內外塗治，堅閉戶嚮，無有風塵，於內燃燈無觸嬈者，其燈焰上怗然不動。
 For example, if a secret room is painted inside and outside, the door is firmly closed, and there is no dust, and if the internal burning lamp does not touch the flame, the flame of the lamp will remain motionless.
摩納！比丘如是入第四禪，心無增減，亦不傾動，住無愛恚、無動之地，此是第四現身得樂，所以者何？
 Mona! When a bhikkhu enters the fourth jhāna in this way, his mind does not increase or decrease, nor does it move. He dwells in a place without love, anger, or movement. This is the fourth manifestation of happiness, so what is it?
斯由精勤不懈，念不錯亂，樂靜閑居之所得也。
 This is the result of being diligent and unremitting, not distracted by thoughts, and living happily and peacefully.
「彼得定心，清淨無穢，柔濡調伏，住無動地，自於身中起變化心，化作異身，支節具足，諸根無闕，彼作是觀：
 "Peter's mind is calm, pure and without impurity, gentle and tamed, abiding in the motionless ground, his mind arises from the body and transforms into a different body, with all the joints and roots intact, he contemplates this:
『此身色四大化成彼身，此身亦異，彼身亦異，從此身起心，化成彼身，諸根具足，支節無闕。』
 "The four elements of this body and color transform into another body. This body is also different, and that body is also different. From this body, the mind arises and transforms into that body. All the roots are sufficient, and the branches and joints are intact." 』
譬如有人鞘中拔刀，彼作是念：
 For example, when someone draws a sword from its sheath, he thinks:
『鞘異刀異，而刀從鞘出。』
 "The sheath is different, the sword is different, and the sword comes out of the sheath." 』
又如有人合麻為繩，彼作是念：
 Another example is when someone combines flax to make a rope, and he thinks:
『麻異繩異，而繩從麻出。』
 "The hemp is different, the rope is different, and the rope comes out of the hemp." 』
又如有人篋中出蛇，彼作是念：
 Another example is when a snake comes out of a basket and he thinks:
『篋異蛇異，而蛇從篋出。』
 "The basket is different and the snake is different, and the snake comes out of the basket." 』
又如有人從簏出衣，彼作是念：
 Another example is when someone takes out his clothes from the 簏, and he thinks:
『簏異衣異，而衣從簏出。』
 "The 珏 has different clothes, and the clothes come out of the 簏." 』
摩納！比丘亦如是，此是最初所得勝法。
 Mona! The same is true for monks. This is the first method of victory.
所以者何？
 So what?
斯由精進，念不錯亂，樂靜閑居之所得也。
 This is what you gain from being diligent, not having confusion in your thoughts, and living happily and quietly.
「彼已定心，清淨無穢，柔\xED\xA1\x8F\xED\xBD\x88調伏，住無動地，從己四大色身中起心，化作化身，一切諸根、支節具足，彼作是觀：
 "He has settled his mind, is pure and without impurity, is gentle and tamed, dwells in the motionless ground, arises from the four major material bodies of the self, transforms into an emanation body, and possesses all the roots and branches. He contemplates this:
『此身是四大合成，彼身從化而有，此身亦異，彼身亦異，此心在此身中，依此身住，至他身中。』
 "This body is the synthesis of the four elements, and the other body comes into existence from transformation. This body is also different, and the other body is also different. This mind is in this body, lives according to this body, and goes to other bodies." 』
譬如琉璃、摩尼，瑩治甚明，清淨無穢，若以青、黃、赤綖貫之，有目之士置掌而觀，知珠異綖異，而綖依於珠，從珠至珠。
 For example, glass and mani are very clear, pure and without dirt. If they are penetrated by green, yellow, or red knots, a person with eyesight will put his palm and look at them. He will know that the beads are different and the knots are different, and the knots depend on the beads, from bead to bead. .
摩納！比丘觀心依此身住，至彼化身亦復如是，此是比丘第二勝法。
 Mona! A bhikkhu observes that his mind abides in this body, and it will be the same again in that incarnation. This is the bhikkhu's second victory.
所以者何？
 So what?
斯由精勤，念不錯亂，樂獨閑居之所得也。
 This is the result of being diligent, not distracted by thoughts, and enjoying living alone.
「彼以定心，清淨無穢，柔濡調伏，住無動地，一心修習神通智證，能種種變化，變化一身為無數身，以無數身還合為一；
 "With a calm mind, pure and free from impurities, gentle and tamed, living in a motionless place, and cultivating magical powers and wisdom with one mind, he can undergo various transformations, transforming one body into countless bodies, and using countless bodies to merge into one;
身能飛行，石壁無礙；
 If the body can fly, the stone wall will not hinder it;
遊空如鳥，履水如地；
 Swimming in the air like a bird, walking on the water like the ground;
身出烟燄，如大火\xED\xA1\x9C\xED\xB2\x90；
 The body emits smoke and flames, like a big fire\xED\xA1\x9C\xED\xB2\x90;
手捫日月，立至梵天。
 Touch the sun and moon with your hands, and stand in the Brahma sky.
譬如陶師善調和泥，隨意所造，任作何器，多所饒益。
 For example, if a potter is good at mixing clay, he can make whatever utensils he likes and benefit a lot from it.
亦如巧匠善能治木，隨意所造，自在能成，多所饒益。
 Just like a skillful craftsman who is good at curing trees, he can make whatever he wants and can accomplish it freely, which will bring many benefits.
又如牙師善治象牙，亦如金師善煉真金，隨意所造，多所饒益。
 Another example is the tooth master who is good at curing ivory, and the gold master who is good at refining real gold. He can make whatever he wants and benefit a lot.
摩納！比丘如是，定心清淨，住無動地，隨意變化，乃至手捫日月，立至梵天，此是比丘第三勝法。
 Mona! In this way, a bhikkhu can keep his mind pure, abide in a motionless place, change at will, even touch the sun and moon with his hands, and stand in the Brahma sky. This is the third victory of a bhikkhu.
「彼以心定，清淨無穢，柔濡調伏，住無動地，一心修習，證天耳智。
 "With a calm mind, pure and without impurity, gentle and tamed, he dwells in a motionless place, practices with one mind, and realizes the wisdom of the heavenly ears.
彼天耳淨，過於人耳，聞二種聲：
 That heaven's ears are purer than human ears, and it hears two kinds of sounds:
天聲、人聲。
 The voice of heaven and the voice of man.
譬如城內有大講堂，高廣顯敞，有聰聽人居此堂內，堂內有聲，不勞聽功，種種悉聞；
 For example, there is a large lecture hall in the city, which is high, wide and spacious. There are people who are smart and listeners living in this hall. There are sounds in the hall, and they listen without any effort and hear all kinds of things.
比丘如是，以心定故，天耳清淨，聞二種聲。
 Bhikkhu, because his mind is concentrated, his heavenly ears are pure and he can hear two kinds of sounds.
摩納！此是比丘第四勝法。
 Mona! This is the fourth method of victory for monks.
「彼以定心，清淨無穢，柔濡調伏，住無動地，一心修習，證他心智。
 "With a calm mind, pure and without impurity, gentle and tamed, he dwells in a motionless place and practices with one heart to realize his mind.
彼知他心有欲無欲、有垢無垢、有癡無癡、廣心狹心、小心大心、定心亂心、縛心解心、上心下心，至無上心皆悉知之。
 He knows that his heart has desires but not desires, has dirt and defilements, has delusion and not delusion, is wide-minded and narrow-minded, is cautious and big-minded, is calm and confused, is bound and unblocks his mind, has a superior mind and a lower mind, all of which are known to the Supreme Mind.
譬如有人以清水自照，好惡必察；
 For example, if someone illuminates himself with clean water, he will know his likes and dislikes;
比丘如是，以心淨故，能知他心。
 In this way, a bhikkhu can know the minds of others because his mind is pure.
摩納！此是比丘第五勝法。
 Mona! This is the fifth method of victory for monks.
「彼以心定，清淨無穢，柔濡調伏，住無動地，一心修習宿命智證，便能憶識宿命無數若干種事，能憶一生至無數生，劫數成敗、死此生彼、名姓種族、飲食好惡、壽命長短、所受苦樂、形色相貌皆悉憶識。
 "With a calm mind, pure and free of filth, soft and tamed, living in an unmoving place, and cultivating the wisdom of fate with one heart, he can remember countless things about fate, and can recall the success or failure of disasters, success or failure in this life and that of countless lives, calamities, and death. , name, surname, race, food and drink, likes and dislikes, length of life, pain and pleasure, and all shapes and appearances.
譬如有人，從己村落至他國邑，在於彼處，若行若住，若語若默，復從彼國至於餘國，如是展轉便還本土，不勞心力，盡能憶識所行諸國，從此到彼，從彼到此，行住語默，皆悉憶之。
 For example, it is like a person who goes from his own village to another country, stays there, walks and stays, talks silently, and then goes from that country to the remaining countries. After wandering around in this way, he returns to his homeland, without exerting any mental effort, he can remember all the countries he traveled to. , from here to there, from there to here, walking, standing, speaking and silent, all remember it.
摩納！比丘如是，能以定心清淨無穢，住無動地，以宿命智能憶宿命無數劫事，此是比丘得第一勝。
 Mona! In this way, a bhikkhu can keep his mind pure and untainted, dwell in the unmoving ground, and use the wisdom of fate to remember the events of countless kalpas. This is the first victory for a bhikkhu.
無明永滅，大明法生，闇冥消滅，光曜法生，此是比丘宿命智明。
 Ignorance is eternally destroyed, the bright Dharma is born, darkness is destroyed, and the light Dharma is born. This is the wisdom of the bhikkhu's destiny.
所以者何？
 So what?
斯由精勤，念無錯亂，樂獨閑居之所得也。
 This is the result of hard work, no confusion in thoughts, and happiness in living alone.
「彼以定心，清淨無穢，柔\xED\xA1\x8F\xED\xBD\x88調伏，住無動處，一心修習見生死智證。
 "With a calm mind, pure and free of impurities, soft and tamed, he dwells in a place without movement, and practices single-mindedly to see the wisdom of life and death.
彼天眼淨，見諸眾生死此生彼、從彼生此、形色好醜、善惡諸果、尊貴卑賤、隨所造業報應因緣皆悉知之。
 The eyes of that heaven are pure, and he can see that all living beings are born and died here and there, and from there to this, and they are all aware of the appearance, good and ugliness, the good and evil consequences, the high and low, and the retribution of all the karma they have made.
此人身行惡，口言惡，意念惡，誹謗賢聖，信邪倒見，身敗命終，墮三惡道；
 This person does evil things, speaks evil words, thinks evil thoughts, slanders saints, believes evil things and has wrong views.
此人身行善，口言善，意念善，不謗賢聖，見正信行，身壞命終，生天、人中。
 This person does good deeds, speaks good words, has good thoughts, does not slander saints, sees righteous faith and conducts good deeds. When the body breaks down, he will be reborn in heaven or among humans.
以天眼淨，見諸眾生隨所業緣，往來五道，譬如城內高廣平地，四交道頭起大高樓，明目之士在上而觀，見諸行人東西南北，舉動所為皆悉見之。
 With pure eyes, one can see all sentient beings traveling through the five paths according to their karma and destiny. For example, in a city, there is a vast and flat land, with tall buildings rising from the four intersections. A person with good eyesight can look from above and see all the people walking east, west, north, south, and everything they do. .
摩納！比丘如是，以定心清淨，住無動處，見生死智證。
 Mona! In this way, a bhikkhu, with a pure and concentrated mind, dwells in a place without movement, and sees the wisdom of life and death.
以天眼淨，盡見眾生所為善惡，隨業受生，往來五道皆悉知之，此是比丘得第二明。
 With the pure eyes of heaven, he can see all the good and evil deeds of living beings, and be reborn according to their karma. He is fully aware of all the comings and goings in the five paths. This is the second level of enlightenment achieved by a monk.
斷除無明，生於慧明，捨離闇冥，出智慧光，此是見眾生生死智證明也。
 Cutting off ignorance, giving birth to wisdom, letting go of darkness, and giving birth to the light of wisdom. This is the proof of the wisdom of seeing the life and death of all living beings.
所以者何？
 So what?
斯由精勤，念不錯亂，樂獨閑居之所得也。
 This is the result of being diligent, not distracted by thoughts, and enjoying living alone.
「彼以定心，清淨無穢，柔\xED\xA1\x8F\xED\xBD\x88調伏，住不動地，一心修習無漏智證。
 "With a calm mind, pure and free of impurities, gentle and subdued, he abides in a motionless place, and cultivates the wisdom without leakage with one heart.
彼如實知苦聖諦，如實知有漏集，如實知有漏盡，如實知趣漏盡道。
 He knows the noble truth of suffering as it really is, he knows that there are outflows as they really are, he knows that there are outflows as they really are, and he knows the path to the end of outflows as they really are.
彼如是知、如是見，欲漏、有漏、無明漏，心得解脫，得解脫智，生死已盡，梵行已立，所作已辦，不受後有。
 He thus knows and sees thus that the outflows of desire, existence, and ignorance are liberated, the mind is liberated, and the wisdom of liberation is attained. Birth and death are over, the holy life is established, what has been done is done, and there is no future.
譬如清水中，有木石、魚鱉水性之屬東西遊行，有目之士明了見之：
 For example, in clear water, there are trees, rocks, fish and turtles moving east and west, and those with eyesight can clearly see them:
此是木石，此是魚鱉。
 This is wood and stone, this is fish and turtle.
摩納！比丘如是，以定心清淨，住無動地，得無漏智證，乃至不受後有，此是比丘得第三明。
 Mona! In this way, a bhikkhu, with a pure and concentrated mind, abides in the motionless ground, obtains the wisdom of no leakage, and does not even suffer from subsequent existences. This is the bhikkhu who has attained the third level of enlightenment.
斷除無明，生於慧明，捨離闇冥，出大智光，是為無漏智明。
 Cutting off ignorance, giving birth to wisdom, letting go of darkness, and giving birth to the light of great wisdom. This is the wisdom without leakage.
所以者何？
 So what?
斯由精勤，念不錯亂，樂獨閑居之所得也。
 This is the result of being diligent, not distracted by thoughts, and enjoying living alone.
摩納！是為無上明行具足，於汝意云何？
 Mona! This is the possession of supreme enlightenment. What do you mean?
如是明行為是，為非？」
 If so, it is clear that the behavior is right or wrong? "
佛告摩納：
 Buddha told Mona:
「有人不能得無上明行具足，而行四方便，云何為四？
 There are people who cannot obtain the supreme enlightenment and practice the four expedients. Why are they the four?
摩納！或有人不得無上明行具足，而持斫負籠，入山求藥，食樹木根。
 Mona! There may be people who do not possess the supreme enlightenment and carry a cage, go into the mountains to seek medicine, and eat the roots of trees.
是為，摩納！不得無上明行具足，而行第一方便。
 It's for Mona! It is not allowed to possess the supreme enlightenment and practice the first expedient.
云何，摩納！此第一方便，汝及汝師行此法不？」
 Why, Mona! This first method, do you and your teacher practice this method? "
答曰：
 Answer:
「不也。」
 No.
佛告摩納：
 Buddha told Mona:
「汝自卑微，不識真偽，而便誹謗，輕罵釋子，自種罪根，長地獄本。
 "You have a low self-esteem and do not know the truth from the false, so you slander and scold Shizi, sowing the roots of your own sins and creating the roots of hell.
復次，摩納！有人不能得無上明行具足，而手執澡瓶，持杖筭術，入山林中，食自落果。
 Again, Mona! Some people cannot acquire the supreme enlightenment, but hold a bath bottle in their hands, hold a staff and a stick, and go into the mountains and forests, where the fruits they eat will fall off.
是為，摩納！不得無上明行具足，而行第二方便，云何，摩納！汝及汝師行此法不？」
 It's for Mona! If you are not equipped with the supreme enlightenment, but you can practice the second method, how can you say that it is Mona! Do you and your teacher practice this method? "
答曰：
 Answer:
「不也。」
 No.
佛告摩納：
 Buddha told Mona:
「汝自卑微，不識真偽，而便誹謗，輕慢釋子，自種罪根，長地獄本。
 "You have a low self-esteem and do not know the truth from the false, so you slander and belittle others, sowing the roots of your sins and creating the roots of hell.
復次，摩納！不得無上明行具足，而捨前採藥及拾落果，還來向村依附人間，起草菴舍，食草木葉。
 Again, Mona! It is not allowed for those who are possessed of the supreme enlightenment to collect medicines and fruits in front of their homes, and then come to the village to cling to the human world, build a nunnery, and eat grass and wood leaves.
摩納！是為不得明行具足，而行第三方便。
 Mona! This is because you don't know how to do it clearly, but you do it on third-party conveniences.
云何，摩納！汝及汝師行此法不？」
 Why, Mona! Do you and your teacher practice this method? "
答曰：
 Answer:
「不也。」
 No.
佛告摩納：
 Buddha told Mona:
「汝自卑微，不識真偽，而便誹謗，輕慢釋子，自種罪根，長地獄本，是為第三方便。
 "You have a low self-esteem and do not know the truth from the false, so you slander and belittle others, sowing the roots of your own sins and growing the roots of hell, for the convenience of the third party.
復次，摩納！不得無上明行具足，不食藥草，不食落果，不食草葉，而於村城起大堂閣，諸有東西南北行人過者隨力供給，是為不得無上明行具足，而行第四方便。
 Again, Mona! If one is not equipped with the supreme enlightenment, he does not eat herbs, fallen fruits, and grass leaves, but he builds a large hall in a village and provides supplies to those who pass by from east to west, south, and north. This is because he is not equipped with the supreme enlightenment and practices. The fourth convenience.
云何，摩納！汝及汝師行此法不？」
 Why, Mona! Do you and your teacher practice this method? "
答曰：
 Answer:
「不也。」
 No.
佛告摩納：
 Buddha told Mona:
「汝自卑微，不識真偽，而便誹謗，輕慢釋子，自種罪根，長地獄本，云何，摩納！諸舊婆羅門及諸仙人多諸伎術，讚歎稱說本所誦習，如今婆羅門所可諷誦稱說：
 "You have humbled yourself and did not know the truth, so you slandered, looked down upon, and sowed the roots of sin in yourself, and you have the roots of hell. Why, Mana! All the old brahmins and sages have many tricks, praise and praise this place, recite and practice it , now Brahmins can sarcastically say:
一、阿咤摩，二、婆摩，三、婆摩提婆，四、鼻波密多，五、伊兜瀨悉，六、耶婆提伽，七、婆婆婆悉吒，八、迦葉，九、阿樓那，十、瞿曇，十一、首夷婆，十二、損陀羅。
 1. Ajama, 2. Bhāma, 3. Bhāmādīva, 4. Nabomitha, 5. Idurasesī, 6. Yapātīga, 7. Bābāpāsīdā, 8. Kasyapa, 9. Aluna, 10. Qu Tan, 11. Sui Po, 12. Sudhara.
如此諸大仙、婆羅門皆掘塹建立堂閣，如汝師徒今所居止不？」
 In this way, all the great immortals and Brahmans dig trenches and build palaces. Will they stop like where your master and disciple live now? "
答曰：
 Answer:
「不也。」
 No.
「彼諸大仙頗起城墎，圍遶舍宅，居止其中，如汝師徒今所止不？」
 The great immortals gathered their servants in the city, surrounded their houses, and stayed there, just like your master and disciples are doing now?
答曰：
 Answer:
「不也。」
 No.
「彼諸大仙頗處高床重褥，綩綖細軟，如汝師徒今所止不？」
 Those great immortals are sitting on high beds with heavy mattresses, and their clothes are soft and soft. Isn't it like your master and disciple are doing now?
答曰：
 Answer:
「不也。」
 No.
「彼諸大仙頗以金銀、瓔珞、雜色花鬘、美女自娛，如汝師徒不？
 "Those great immortals amuse themselves with gold, silver, necklaces, colorful flower garlands, and beautiful women. Are they like your master and disciple?
彼諸大仙頗駕乘寶車，持\xED\xA1\xBA\xED\xB3\x83導引，白蓋自覆，手執寶拂，著雜色寶屣，又著全白疊，如汝師徒今所服不？」
 Those great immortals are riding in precious chariots, holding robes to guide them, covered with white covers, holding precious whisks in their hands, wearing variegated precious robes, and wearing pure white folds. Are they as your master and disciple are obeying now? "
答曰：
 Answer:
「不也。」
 No.
「摩納！汝自卑微，不識真偽，而便誹謗，輕慢釋子，自種罪根，長地獄本。
 "Mona! You have a low self-esteem and do not know the truth from the false. So you slander and belittle your son, sowing the roots of your own sins and creating the roots of hell.
云何，摩納！如彼諸大仙、舊婆羅門，讚嘆稱說本所諷誦，如今婆羅門所可稱說諷誦阿咤摩等，若傳彼所說，以教他人，欲望生梵天者，無有是處。
 Why, Mona! Just as the great sages and old Brahmans praised and praised what they originally said and recited, Brahmins today can praise and recite Ajama and others. If they pass on what they said to teach others and desire to be reborn in the Brahma world, there is no point.
猶如，摩納！王波斯匿與人共議，或與諸王，或與大臣、婆羅門、居士共論，餘細人聞，入舍衛城，遇人便說波斯匿王有如是語。
 Like, Mona! King Pasenadi discussed it with others, either with the kings, ministers, Brahmins, or lay people. When the rest of the people heard about it, they entered the city guarding the city and said to everyone they met that King Pasenadi had said this.
云何，摩納！王與是人共言議不？」
 Why, Mona! Will the king discuss this with this person? "
答曰：
 Answer:
「不也。」
 No.
「摩納！此人諷誦王言以語餘人，寧得為王作大臣不？」
 Mona! This man is reciting the king's words to impress others. Wouldn't he rather serve the king as a minister?
答曰：
 Answer:
「無有是處。」
 There is no place.
「摩納！汝等今日傳先宿、大仙、舊婆羅門，諷誦教人，欲至生梵天者，無有是處。
 "Mona! Today you are preaching to the ancestors, great sages, and old Brahmans, and are sarcastically teaching people. Those who wish to be reborn in the Brahma world are of no use.
云何？
 Why?
摩納！汝等受他供養，能隨法行不？」
 Mona! If you receive his support, can you follow the Dharma? "
答曰：
 Answer:
「如是，瞿曇！受他供養，當如法行。」
 So, Qu Tan! If you receive his support, you should follow the Dharma.
「摩納！汝師沸伽羅娑羅受王村封，而與王波斯匿共論議時，說王不要論無益之言，不以正事共相諫曉，汝今自觀及汝師過，且置是事，但當求汝所來因緣。」
 "Mona! When your master, Pokyarasara, was granted the title of king's village, and when he was discussing with king Pasirani, he said that the king should not make useless remarks, and should not admonish each other for serious matters. Now you think about your master's faults. , let’s put this aside, but please seek the cause and fate of your coming.”
摩納即時舉目觀如來身，求諸相好，盡見餘相，唯不見二相，心即懷疑。
 Mona immediately raised his eyes to look at the Tathagata's body, looking for all the good signs. He saw all the remaining signs, but could not see the two signs, and his heart was filled with doubts.
爾時，世尊默自念言：
 At that time, the World-Honored One said to himself silently:
「今此摩納不見二相，以此生疑。」
 Now this mana does not see two appearances, so this raises doubts.
即出廣長舌相，舐耳覆面。
 That is, a broad and long tongue appears, licking the ears and covering the face.
時，彼摩納復疑一相，世尊復念：
 At that time, Bhimana again doubted one sign, and the World-Honored One again thought:
「今此摩納猶疑一相。」
 Now this Mona is still doubtful.
即以神力，使彼摩納獨見陰馬藏。
 That is to say, with divine power, Bhimana was able to see Yinma Zang alone.
爾時，摩納盡見相已，乃於如來無復狐疑，即從座起，遶佛而去。
 At that time, Mana had seen the Buddha completely and had no more doubts about the Tathagata. He immediately got up from his seat and walked around the Buddha.
時，沸伽羅婆羅門立於門外，遙望弟子，見其遠來，逆問之言：
 At that time, Brahmin Vegyala stood outside the door, looking at his disciples from a distance. Seeing him coming from afar, he asked:
「汝觀瞿曇實具相不？
 "Do you think Qu Tan really has a physical appearance?
功德神力實如所聞不？」
 Is the power of merit and virtue real as heard? "
即白師言：
 That is, Master Bai said:
「瞿曇沙門三十二相皆悉具足，功德神力實如所聞。」
 Qutan Salmon has all the thirty-two signs, and his merits and divine powers are exactly as he has heard.
師又問曰：
 The teacher asked again:
「汝頗與瞿曇少語議不？」
 Should Rupo and Qu Tan talk about it?
答曰：
 Answer:
「實與瞿曇言語往返。」
 We actually talked back and forth with Qu Tan.
師又問曰：
 The teacher asked again:
「汝與瞿曇共論何事？」
 What are you and Qu Tan discussing?
時，摩納如共佛論，具以白師，師言：
 At that time, Manaru shared the Buddha's treatise and presented it to the master, who said:
「我遂得聰明弟子致使如是者，我等將入地獄不久，所以者何？
 "If I have a wise disciple who causes this, we will soon go to hell, so why?
汝語諸欲勝毀呰瞿曇，使之不悅，於我轉疎，汝與聰明弟子致使如是，使我入地獄不久。」
 You said that you wanted to win and destroy the Qu Tan, making him unhappy and turning me around. You and your wise disciples caused this, and soon I went to hell. "
於是，其師懷忿結心，即蹴摩納令墮，師自乘車。
 Therefore, his teacher was filled with anger and ordered him to fall down while he was riding in the chariot.
時，彼摩納當墮車時，即生白癩。
 At that time, when Bhimana fell from his chariot, he developed white leprosy.
時，沸伽羅娑羅婆羅門仰觀日已，然自念言：
 At that time, the Brahmin Pykarasara looked up at the sun and then said to himself:
「今覲沙門瞿曇，非是時也，須待明日，當往覲問。」
 It is not the right time to go to the ascetic Qutan today. I have to wait until tomorrow to go and ask.
於明日旦，嚴駕寶車，從五百弟子前後圍遶，詣伊車林中，下車步進，到世尊所，問訊已，一面坐，仰觀如來身，具見諸相，唯不見二相。
 On the first day of tomorrow, Yan drove a precious chariot, surrounded by five hundred disciples, and went to the forest of Yi chariots. He got off the car and walked forward to where the World Honored One was. After questioning him, he sat down and looked up at the Tathagata's body. Mutually.
時，婆羅門疑於二相，佛知其念，即出廣長舌相，舐耳覆面。
 At that time, the Brahmin was suspicious of the two signs. The Buddha understood his thoughts and immediately spoke out his broad and long tongue, licking his ears and covering his face.
時，婆羅門又疑一相，佛知其念，即以神力，使見陰馬藏。
 At that time, the Brahmin had another doubt about the appearance. The Buddha knew his thoughts and used his divine power to see the Yinma Zang.
時，婆羅門具見如來三十二相，心即開悟，無復狐疑，尋白佛言：
 At that time, the Brahmin saw the thirty-two signs of the Tathagata, and his mind was enlightened. He no longer had any doubts, and he spoke to the Buddha:
「若我行時，中路遇佛，少停止乘，當知我已禮敬世尊，所以者何？
 "If I meet the Buddha on the way and stop riding, I should know that I have paid homage to the World Honored One. Why?
我受他村封，設下乘者，當失此封，惡聲流布。」
 I was granted the title of another village, and if I set a trap for someone else, I should lose this title, and a bad reputation will spread. "
又白佛言：
 He also said to the Buddha:
「若我下乘，解劍退蓋，并除幢麾，澡瓶履屣，當知我已禮敬如來，所以者何？
 If I, in a lowly position, take off my sword and draw back the cover, remove my banner and guard, wash my vase and step on my heels, you should know that I have paid homage to the Tathagata, so what should I do?
我受他封，故有五威儀，若禮拜者，即失所封，惡名流布。」
 I was granted the title by him, so I have the five majestic rituals. If anyone worships me, he will lose his title and his reputation will spread. "
又白佛言：
 He also said to the Buddha:
「若我在眾見佛起者，若偏露右臂，自稱姓字，則知我已敬禮如來，所以者何？
 "If I see the Buddha rising in front of everyone, and if he shows his right arm and calls himself by his last name, then I know that I have paid homage to the Tathagata. So what?
我受他封，若禮拜者，則失封邑，惡名流布。」
 I am granted a title by him. If anyone worships me, he will lose his title and his reputation will spread. "
又白佛言：
 He also said to the Buddha:
「我歸依佛，歸依法，歸依僧，聽我於正法中為優婆塞！自今已後不殺、不盜、不婬、不欺、不飲酒，唯願世尊及諸大眾當受我請。」
 "I take refuge in the Buddha, the Dharma, and the Sangha. Listen to me and be an Upasaka in the true Dharma! From now on, I will not kill, steal, commit adultery, cheat, or drink alcohol. I only hope that the World Honored One and all the people will accept my invitation. .”
爾時，世尊默然受請。
 At that time, the World Honored One accepted the invitation silently.
時，婆羅門見佛默然，知以許可，即從坐起，不覺禮佛遶三匝而去。
 At that time, the Brahmin saw that the Buddha was silent and knew that he agreed. He stood up from his seat and walked around three times to worship the Buddha without realizing it.
歸設飯食，供饍既辦，還白：
 The meals are arranged, and once the meal is provided, it is still free:
「時到。」
 It's about time.
爾時，世尊著衣持鉢，與諸大眾千二百五十人往詣其舍，就坐而坐。
 At that time, the World-Honored One, wearing robes and holding an alms bowl, and a large group of 1,250 people went to his house and sat down.
時，婆羅門手自斟酌，以種種甘饍供佛及僧，食訖去鉢，行澡水畢，時婆羅門右手執弟子阿摩晝臂至世尊前言：
 At that time, the Brahmin considered himself and offered various kinds of sweet food to the Buddha and the Sangha. After eating, he took his alms bowl and took a bath. At that time, the Brahmin held his disciple Amoji's arm in his right hand and said to the World Honored One:
「唯願如來聽其悔過！唯願如來聽其悔過！」如是至三，又白佛言：
 "I only wish that the Tathagata would hear his repentance! I only wish that the Tathagata would hear his repentance!" On the third day, he said to the Buddha:
「猶如善調象馬，猶有蹶倒還復正路，此人如是，雖有漏失，願聽悔過。」
 Like an elephant who is good at taming an elephant and a horse, but still returns to the right path after being knocked down. This person is like this. Although he has made mistakes, I am willing to repent.
佛告婆羅門：
 The Buddha told the Brahmin:
「當使汝壽命延長，現世安隱，使汝弟子白癩得除。」
 I will extend your life span, make you live peacefully in this world, and help your disciples get rid of the disease.
佛言適訖，時彼弟子白癩即除。
 When the Buddha's words were finished, the disciple's leprosy was cured.
時，婆羅門取一小座於佛前坐，世尊即為婆羅門說法，示教利喜，施論、戒論、生天之論，欲為穢汙，上漏為患，出要為上，演布清淨。
 At that time, the Brahmins took a small seat and sat in front of the Buddha. The World Honored One then preached the Dharma to the Brahmin, giving instructions on benefits and joy, teachings on teachings, teachings on precepts, and teachings on rebirth in heaven. Pure.
爾時，世尊知婆羅門心已調柔、清淨、無垢，堪受道教，如諸佛常法，說苦聖諦、苦集聖諦、苦滅聖諦、苦出要諦。
 At that time, the World-Honored One knew that the Brahmin's mind had been softened, pure, and untainted, and was worthy of receiving the Taoist teachings, just like the teachings of the Buddhas, which taught the noble truth of suffering, the origin of suffering, the cessation of suffering, and the essential truth of the escape from suffering.
時，婆羅門即於座上遠塵離垢，得法眼淨，猶如淨潔白疊，易為受染；
 At that time, the Brahmin sat on his seat, far away from dust and dirt, and attained the purity of the Dharma Eye, like a pure white stack, easily susceptible to contamination;
沸伽羅娑羅婆羅門亦復如是，見法得法，決定道果，不信餘道，得無所畏，即白佛言：
 The same is true for the Brahmin Vejārasāra. He sees the Dharma and obtains the Dharma. He determines the path and the fruit. He does not believe in the rest of the path. He becomes fearless. He speaks to the Buddha:
「我今再三歸依佛、法及比丘僧，聽我於正法中為優婆塞！盡形壽不殺、不盜、不婬、不欺、不飲酒，唯願世尊及諸大眾哀愍我故，受七日請。」
 I now take refuge in the Buddha, the Dharma, and the bhikkhu monks again and again, and listen to me as Upasaka in the true Dharma! I will not kill, steal, commit adultery, cheat, or drink alcohol until the end of my life. I only hope that the World Honored One and all the people will pity me. , accept the invitation for seven days.
爾時，世尊默然許之。
 At that time, the World-Honored One silently agreed.
時，婆羅門即於七日中，種種供養佛及大眾。
 At that time, the Brahmins made various offerings to the Buddha and the assembly for seven days.
爾時，世尊過七日已，遊行人間。
 At that time, the Seventh Day had passed and the World Honored One was walking around the world.
佛去未久，沸伽羅娑羅婆羅門遇病命終。
 Not long after the Buddha left, the Brahmin Vegyarasara fell ill and died.
時諸比丘聞此婆羅門於七日中供養佛已，便取命終，各自念：
 At that time, when all the bhikkhus heard that this brahmin had made offerings to the Buddha in seven days, they took their lives and thought each of them:
「此命終，為生何趣？」
 What's the point of living after this life ends?
爾時，眾比丘往至世尊所，禮佛已，一面坐，白佛言：
 At that time, all the bhikkhus went to the place where the World Honored One was. After bowing to the Buddha, they sat down and said to the Buddha:
「彼婆羅門於七日中供養佛已，身壞命終，當生何處？」
 That Brahmin made offerings to the Buddha for seven days, but his body died and he died. Where should he be born?
佛告比丘：
 The Buddha told the bhikkhu:
「此族姓子諸善普集，法法具足，不違法行，斷五下結，於彼般涅槃，不來此世。」
 The children of this family have accumulated all kinds of good deeds, have complete Dharma, do not violate the law, break the five lower knots, attain nirvana there, and never come back to this world.
爾時，諸比丘聞佛所說，歡喜奉行。
 At that time, the monks heard what the Buddha said and followed it with joy.
佛說長阿含經卷第十三
 The Buddha Speaks of the Long Agama Sutra Volume 13
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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]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
佛說長阿含經卷第十四
 The Buddha Speaks of the Long Agama Sutra Volume 14
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

21 - DA 21 Brahmā’s Shaking

（二一）第三分梵動經第二
 (21) The third part of the Brahman Dynasty Sutra, second part
如是我聞：
 This is what I heard:
一時，佛遊摩竭國，與大比丘眾千二百五十人俱，遊行人間，詣竹林，止宿在王堂上。
 At one time, the Buddha was traveling in the Kingdom of Moji, and together with a group of 1,250 great monks, they traveled around the world, visited a bamboo forest, and stayed in the royal hall.
時，有梵志名曰善念，善念弟子名梵摩達，師徒常共隨佛後行，而善念梵志以無數方便毀謗佛、法及比丘僧，其弟子梵摩達以無數方便稱讚佛、法及比丘僧，師徒二人各懷異心，共相違背。
 At that time, there was a Brahma Zhi named Shan Nian, and his disciple of Shan Nian was named Brahma Moda. Master and disciple always followed the Buddha together. However, Shan Nian Brahma Zhi used countless methods to slander the Buddha, the Dharma, and the monks. It is convenient to praise the Buddha, the Dharma and the monks, but the master and the disciple have different intentions and are contrary to each other.
所以者何？
 So what?
斯由異習、異見、異親近故。
 This is due to different habits, different opinions, and different closeness.
爾時，眾多比丘於乞食後集會講堂，作如是論：
 At that time, many monks gathered in the lecture hall after begging for alms and made the following remarks:
「甚奇！甚特！世尊有大神力，威德具足，盡知眾生志意所趣。
 "How strange! How special! The World-Honored One has great spiritual power, full of majesty and virtue, and knows all the will and interest of all sentient beings.
而此善念梵志及其弟子梵摩達隨逐如來及比丘僧；
 And this kind-minded Brahma and his disciple Brahmada followed the Tathagata and the monks;
而善念梵志以無數方便毀謗佛、法及與眾僧，弟子梵摩達以無數方便稱讚如來及法、眾僧；
 While the good-minded Brahma used countless methods to slander the Buddha, the Dharma, and the Sangha, the disciple Brahmanda used countless methods to praise the Tathagata, the Dharma, and the Sangha;
師徒二人各懷異心，異見、異習、異親近故。」
 The master and the disciple each had different intentions, different opinions, different habits, and different closeness. "
爾時，世尊於靜室中以天淨耳過於人耳，聞諸比丘有如是論，世尊於淨室起詣講堂所，大眾前坐，知而故問：
 At that time, the World-Honored One was in a quiet room with his heavenly purified ears better than human ears. Hearing what the bhikkhus said, the World-Honored One got up in the clean room and went to the lecture hall. Everyone was sitting in front of him. Knowing this, he asked:
「諸比丘！汝等以何因緣集此講堂？
 "Bhikkhus, for what reason have you come to this lecture hall?
何所論說？」
 What are you talking about? "
時，諸比丘白佛言：
 At that time, the monks said to the Buddha:
「我等於乞食後集此講堂，眾共議言：
 "I gathered in this lecture hall after begging for alms, and everyone discussed this:
『甚奇！甚特！如來有大神力，威德具足，盡知眾生心志所趣。
 "It's amazing! Shit! The Tathagata has great spiritual power, full of majesty and virtue, and knows all the minds and interests of all living beings.
而今善念梵志及弟子梵摩達常隨如來及與眾僧，以無數方便毀謗如來及法、眾僧，弟子梵摩達以無數方便稱讚如來及法、眾僧。
 Nowadays, the good-minded Brahma Zhi and his disciple Brahma Moda always follow the Tathagata and the monks, and use countless convenient methods to slander the Tathagata, the Dharma, and the monks. His disciple Brahma Moda uses countless convenient methods to praise the Tathagata, the Dharma, and the monks.
所以者何？
 So what?
以其異見、異習、異親近故。』
 Because of their different opinions, different habits, and different closeness. 』
向集講堂議如是事。」
 Discuss this matter in the lecture hall. "
爾時，世尊告諸比丘：
 At that time, the World-Honored One told the monks:
「若有方便毀謗如來及法、眾僧者，汝等不得懷忿結心，害意於彼，所以者何？
 "If there is someone who conveniently slanders the Tathagata, the Dharma, and the monks, you must not harbor resentment and have harmful intentions towards them. Why?
若誹謗我、法及比丘僧，汝等懷忿結心，起害意者，則自陷溺，是故汝等不得懷忿結心，害意於彼。
 If you slander me, the Dharma, and the bhikkhu monks, and you harbor anger and harbor harmful intentions towards them, you will fall into trouble. Therefore, you must not harbor resentment and harbor harmful intentions toward them.
比丘若稱譽佛及法、眾僧者，汝等於中亦不足以為歡喜慶幸，所以者何？
 If a bhikkhu praises the Buddha, the Dharma, and the monks, you are not enough to rejoice and rejoice, so why?
若汝等生歡喜心，即為陷溺，是故汝等不應生喜。
 If you feel joyful, you are indulging in it, so you should not feel joyful.
所以者何？
 So what?
此是小緣威儀戒行，凡夫寡聞，不達深義，直以所見如實讚嘆。
 This is the prestige and precepts of Xiaoyuan. Ordinary people who have little knowledge and cannot understand the profound meaning just admire what they see and admire it as it is.
「云何小緣威儀戒行，凡夫寡聞，直以所見如實稱讚？
 "Why is it that for a small amount of predestined people, ordinary people who know nothing about their majesty and conduct, praise them truthfully based on what they see?
彼讚嘆言：
 He praised and said:
『沙門瞿曇滅殺、除殺，捨於刀杖，懷慙愧心，慈愍一切。』
 "The ascetic Qu Tan kills and kills, abandons his sword and staff, has a guilty conscience, and is kind and compassionate to all. 』
此是小緣威儀戒行，彼寡聞凡夫以此歎佛。
 These are the majestic rituals and precepts of Xiaoyuan, and ordinary people who have heard little about them praise the Buddha.
又嘆：
 And sighed:
『沙門瞿曇捨不與取，滅不與取，無有盜心。』
 "The ascetic Qutan gives up and does not give in, and destroys and does not give in. He has no intention of stealing. 』
又嘆：
 And sighed:
『沙門瞿曇捨於婬欲，淨修梵行，一向護戒，不習婬逸，所行清潔。』
 "The ascetic Qutan gave up his sexual desires and practiced the holy life. He always protected the precepts, did not indulge in sexual immorality, and his conduct was pure. 』
又嘆：
 And sighed:
『沙門瞿曇捨滅妄語，所言至誠，所說真實，不誑世人。
 "The ascetic Qutan puts an end to lies, speaks sincerely, speaks the truth, and does not deceive the world.
沙門瞿曇捨滅兩舌，不以此言壞亂於彼，不以彼言壞亂於此；
 The ascetic Kutan is willing to destroy the two tongues, and does not use his words to cause harm to others, and does not use other words to cause harm and confusion here.
有諍訟者能令和合，已和合者增其歡喜，有所言說不離和合，誠實入心，所言知時。
 Those who have disputes and lawsuits can be reconciled, and those who have been reconciled will be more happy. What they say will not leave the harmony, be honest in the heart, and know the time of what they say.
沙門瞿曇捨滅惡口，若有麤言傷損於人，增彼結恨長怨憎者，如此麤言盡皆不為；
 The ascetic Qu Tan is willing to put an end to evil words. If there are any harsh words that hurt others and increase their hatred and hatred, then he will not use such harsh words.
常以善言悅可人心，眾所愛樂，聽無厭足，但說此言。
 He often pleases people's hearts with his kind words, and is loved by everyone. He never gets tired of hearing them, but he only speaks these words.
沙門瞿曇捨滅綺語，知時之語、實語、利語、法語、律語、止非之語，但說是言。
 The ascetic Qu Tan gave up his idle words and knew the words of the time, the words of truth, the words of profit, the words of French, the words of rules, the words of stopping the wrong, but he spoke the right words.
「『沙門瞿曇捨離飲酒，不著香華，不觀歌舞，不坐高床，非時不食，不執金銀，不畜妻息、僮僕、婢使，不畜象馬、猪羊、鷄犬及諸鳥獸，不畜象兵、馬兵、車兵、步兵，不畜田宅種殖五穀，不以手拳與人相加，不以斗秤欺誑於人，亦不販賣券要斷當，亦不取受觝債橫生無端，亦不陰謀面背有異，非時不行；
 "'The ascetic Qu Tan stayed away from drinking wine, wearing no incense, watching singing and dancing, not sitting on a high bed, not eating at odd times, not holding gold and silver, not keeping wives, children, servants, maids, elephants, horses, pigs, sheep, chickens and dogs. As for all birds and beasts, they do not keep elephants, horse soldiers, chariot soldiers, and infantry. They do not keep livestock in fields and houses to cultivate grains. They do not add weight to people with their hands and fists. They do not use scales to deceive others. They do not sell coupons to cut off. Of course, we don’t want to be blamed for unreasonable debts, nor do we conspire against each other, and do it at the wrong time;
為身養壽，量腹而食，其所至處，衣鉢隨身，譬如飛鳥，羽翮身俱。』
 To nourish the body and live long, he eats according to his belly. Wherever he goes, he carries his mantle and bowl with him, just like a bird with its feathers and feathers on its body. 』
此是持戒小小因緣，彼寡聞凡夫以此歎佛。
 This is a small reason for upholding the precepts, and ordinary people who have heard little about it praise the Buddha.
「如餘沙門、婆羅門受他信施，更求儲積，衣服飲食無有厭足，沙門瞿曇無有如此事。
 "For example, as a recluse or a brahmin receives his faith and charity, he seeks to accumulate more and never gets tired of having enough food and clothing, but the recluse Qutan did not do such a thing.
如餘沙門、婆羅門食他信施，自營生業，種殖樹木，鬼神所依，沙門瞿曇無如此事。
 For example, ascetics and brahmins eat alms from others, earn their own living, plant trees, and rely on ghosts and gods, but the ascetic Qu Tan did not do such a thing.
如餘沙門、婆羅門食他信施，更作方便，求諸利養，象牙、雜寶、高廣大床、種種文繡、氍氀\xED\xA1\x8E\xED\xBF\x9A\xED\xA1\x8F\xED\xB0\x86、綩綖被褥，沙門瞿曇無如此事。
 For example, there are other ascetics and brahmins who take the gifts of others and make conveniences and seek various benefits, such as ivory, miscellaneous treasures, tall and spacious beds, various kinds of embroidery, embroidery, quilts and quilts, but the ascetic Qutan did not do such things.
如餘沙門、婆羅門食他信施，更作方便，求自莊嚴，酥油摩身，香水洗浴，香末自塗，香澤梳頭，著好華鬘，染目紺色，拭面莊飾，鐶紐澡潔，以鏡自照，著寶革屣，上服純白，戴蓋執拂，幢麾莊飾，沙門瞿曇無如此事。
 For example, ascetics and brahmans eat alms from others and make convenient arrangements for themselves. They solemnize themselves, rub their bodies with ghee, bathe with perfume, apply incense powder on themselves, comb their hair with perfume, put on beautiful garlands, dye their eyes with cyanosis, wipe their face and adorn themselves with trousers. Bathing cleanly, looking at oneself in the mirror, wearing precious leather clothes, pure white clothes, wearing a hat and holding a whisk, and decorating the villa, this is not the case for the ascetic Qutan.
「如餘沙門、婆羅門專為嬉戱，碁局博奕，八道、十道，至百千道，種種戱法以自娛樂，沙門瞿曇無如是事。
 "For example, there are ascetics and brahmins who only play war and play games in eight, ten, hundreds, thousands, and various ways to entertain themselves, but the ascetic Qutan does nothing like this.
如餘沙門、婆羅門食他信施，但說遮道無益之言，王者、戰鬪、軍馬之事，群僚、大臣、騎乘出入、遊戱園觀，及論臥起、行步、女人之事，衣服、飲食、親里之事，又說入海採寶之事，沙門瞿曇無如此事。
 For example, the ascetics and brahmans eat his faith and give alms, but say useless words to block the way, the affairs of the king, the war horses, the army and horses, the officials and ministers, riding in and out, visiting the gardens, and talking about lying down, walking, walking, women Things such as clothing, food, family matters, and things like going into the sea to collect treasures, the ascetic Qutan did not do anything like this.
如餘沙門、婆羅門食他信施，無數方便，但作邪命，諂諛美辭，現相毀呰，以利求利，沙門瞿曇無如此事。
 For example, there are other ascetics and brahmins who take advantage of others' charity and use countless conveniences, but they do evil things, flatter others and destroy others in order to gain benefits. The ascetic Qu Tan did not do anything like this.
如餘沙門、婆羅門食他信施，但共諍訟，或於園觀，或在浴池，或於堂上，互相是非，言：
 For example, there are ascetics and brahmins who, even though they have received alms from others, have quarrels and disputes with each other, either in the garden, in the bath, or in the hall, saying:
『我知經律，汝無所知；
 "I know the laws of the scriptures, but you know nothing;
我趣正道，汝趣邪徑；
 I am interested in the right path, but you are interested in the evil path;
以前著後，以後著前；
 The former is behind, the latter is front;
我能忍，汝不能忍；
 I can bear it, but you cannot;
汝所言說，皆不真正；
 Nothing you say is true;
若有所疑，當來問我，我盡能答。』
 If you have any questions, just ask me and I will try my best to answer them. 』
沙門瞿曇無如是事。
 The ascetic Qutan has no such thing.
「如餘沙門、婆羅門食他信施，更作方便，求為使命，若為王、王大臣、婆羅門、居士通信使，從此詣彼，從彼至此，持此信授彼，持彼信授此，或自為，或教他為，沙門瞿曇無如是事。
 "For example, ascetics and brahmins eat alms from others, and even make expedients and ask for missions. If they serve as envoys for kings, kings, ministers, brahmans, and lay people, they go from here to that person, from there to here, and they keep this trust to teach to others. They keep their trust to teach them. This is either done by oneself or taught by others. This is not the case for the ascetic Qutan.
如餘沙門、婆羅門食他信施，但習戰陣鬪諍之事，或習刀杖、弓矢之事，或鬪鷄犬、猪羊、象馬、牛駝諸獸，或鬪男女，或作眾聲，吹聲、鼓聲、歌聲、舞聲，緣幢倒絕，種種伎戱，無不翫習，沙門瞿曇無如是事。
 For example, ascetics and brahmins eat his faith and give alms, but they learn to fight in battle formations, or learn to use swords, sticks, bows and arrows, or to control chickens, dogs, pigs, sheep, elephants, horses, oxen and other beasts, or to control men and women, or to do There were many voices, including the sound of pipes, drums, songs, and dances, the buildings fell down, and all kinds of tricks were practiced. This was not the case for the ascetic Qutan.
如餘沙門、婆羅門食他信施，行遮道法，邪命自活，瞻相男女，吉凶好醜，及相畜生，以求利養，沙門瞿曇無如是事。
 For example, some ascetics and brahmans eat alms from others, practice dharma that covers the way, bring evil lives to life, look at men and women, good or bad, good and bad, and look at animals for profit and nourishment. The ascetic Qutan did not do such things.
「如餘沙門、婆羅門食他信施，行遮道法，邪命自活，召喚鬼神，或復驅遣，種種\xED\xA1\x95\xED\xBC\x92禱，無數方道，恐熱於人，能聚能散，能苦能樂，又能為人安胎出衣，亦能呪人使作驢馬，亦能使人聾盲瘖瘂，現諸技術，叉手向日月，作諸苦行以求利養，沙門瞿曇無如是事。
 "For example, ascetics and brahmans eat alms of their own faith, practice dharma that covers the way, bring evil lives to life, summon ghosts and gods, or drive them away, pray in various ways, and have countless methods, fearing to heat up people, able to gather and disperse, able to suffer and enjoy, He can also lay a fetus in a person's womb and take out clothes, he can also make a donkey or a horse out of a person, he can also make a person deaf, blind, and have ulcers. He has shown all kinds of skills, crossed his hands toward the sun and the moon, and done all kinds of ascetic practices in order to gain wealth. The ascetic Qu Tan did nothing like this. .
如餘沙門、婆羅門食他信施，行遮道法，邪命自活，或為人呪病，或誦惡呪，或誦善呪，或為醫方、鍼炙、藥石，療治眾病，沙門瞿曇無如此事。
 For example, there are ascetics and brahmins who eat alms of his faith, practice the Dharma of covering the way, and bring evil lives to life. They may cure diseases for others, chant evil chants, chant good chants, or provide medical prescriptions, acupuncture, and medicinal stones to cure various diseases. There is no such thing.
如餘沙門、婆羅門食他信施，行遮道法，邪命自活，或呪水火，或為鬼呪，或誦剎利呪，或誦象呪，或支節呪，或安宅符呪，或火燒、鼠囓能為解呪，或誦知死生書，或誦夢書，或相手面，或誦天文書，或誦一切音書，沙門瞿曇無如此事。
 For example, some ascetics and brahmins eat alms of his faith, practice the Dharma of covering the way, and the evil destiny comes to life. They may be croaking water and fire, or they may be ghosts, or they may recite the Ksāri gao, or they may recite the elephant gao, or the branch yatra, or the dwelling talisman ga, or Fire or rat bites can relieve the pain, or recite the Book of Knowledge of Death and Life, or the Book of Dreams, or read the Book of Palms, or recite the Book of Astrology, or the Book of All Sounds, but the ascetic Qutan did not do such a thing.
如餘沙門、婆羅門食他信施，行遮道法，邪命自活，瞻相天時，言雨不雨，穀貴穀賤，多病少病，恐怖安隱，或說地動、彗星、月蝕、日蝕，或言星蝕，或言不蝕，方面所在，皆能記之，沙門瞿曇無如此事。
 For example, there are ascetics and brahmins who eat alms of his faith, practice the Dharma of covering the way, and bring evil lives to life. They look at the sky and say that it is not raining, that the grain is expensive and that it is cheap, that there are many diseases and few diseases, that there is terror and tranquility, or that they talk about earthquakes, comets, and the moon. Eclipses, solar eclipses, star eclipses, or non-eclipses, all aspects can be remembered. This was not the case with the ascetic Qutan.
如餘沙門、婆羅門食他信施，行遮道法，邪命自活，或言此國當勝，彼國不如，或言彼國當勝，此國不如，瞻相吉凶，說其盛衰，沙門瞿曇無如是事。
 For example, there are some ascetics and brahmans who eat alms from others, practice dharma that covers the way, and keep their evil destiny alive. Some say that this country should be victorious but other countries are not as good as others. Or they are saying that this country should be victorious but this country is not as good as others. They look at good and bad luck and talk about its prosperity and decline. Qu Tan has no such thing.
諸比丘！此是持戒小小因緣，彼寡聞凡夫以此嘆佛。」
 Monks! This is a small reason for upholding the precepts, and ordinary people who have heard little about it praise the Buddha. "
佛告諸比丘：
 The Buddha told the monks:
「更有餘法，甚深微妙大法光明，唯有賢聖弟子能以此言讚嘆如來。
 "There is more to the Dharma, the profound and subtle light of the Dharma. Only the sage disciples can praise the Tathagata with these words.
何等是甚深微妙大光明法，賢聖弟子能以此法讚嘆如來？
 What kind of profound, subtle and great luminous Dharma can sage disciples praise the Tathagata through?
諸有沙門、婆羅門於本劫本見、末劫末見，種種無數，隨意所說，盡入六十二見中；
 There are countless ascetics and brahmanas who have original views in this kalpa and final kalpas, and they say whatever they want, and they all fall into the sixty-two views;
本劫本見、末劫末見，種種無數，隨意所說，盡不能出過六十二見中。
 There are countless kinds of original views in this kalpa and final kalpas. You can say whatever you want, but they cannot go beyond the sixty-two views.
彼沙門、婆羅門以何等緣，於本劫本見、末劫末見，種種無數，各隨意說，盡入此六十二見中，齊是不過？
 What are the conditions for those ascetics and brahmins to have countless views in this kalpa and the last kalpa, and they all say whatever they want, and all of them are included in these sixty-two views, is it okay?
諸沙門、婆羅門於本劫本見，種種無數，各隨意說，盡入十八見中；
 The original views of the ascetics and brahmans in this kalpa are countless, and each of them talks about them as he pleases, and all of them are incorporated into the eighteen views;
本劫本見，種種無數，各隨意說，盡不能過十八見中。
 There are countless kinds of original views in this kalpa, and they can all be said at will, but they can never go beyond the eighteen views.
彼沙門、婆羅門以何等緣，於本劫本見，種種無數，各隨意說，盡入十八見中，齊此不過？
 What is the reason why those ascetics and brahmins have countless original views in this kalpa, and they all talk about them at will, and all of them are included in the eighteen views, and they are nothing more than this?
諸沙門婆羅門於本劫本見，起常論，言：
 All the ascetics and brahmans, regarding the original view of this calamity, gave rise to the eternal discourse and said:
『我及世間常存。』
 "I and the world will always exist. 』
此盡入四見中；
 This all goes into the four views;
於本劫本見言：
 It is said in this tribulation book:
『我及世間常存。』
 "I and the world will always exist. 』
盡入四見，齊是不過。
 If you take all the four views into consideration, they will not be able to do it all together.
「彼沙門、婆羅門以何等緣，於本劫本見，起常論，言：
 "What are the circumstances under which those ascetics and brahmans, in this kalpa and with their original views, arose and said:
『我及世間常存。』
 "I and the world will always exist. 』
此盡入四見中，齊是不過？
 This is all included in the four views. Is it not enough to combine them all?
或有沙門、婆羅門種種方便，入定意三昧，以三昧心憶二十成劫敗劫，彼作是說：
 There may be ascetics and brahmans who enter into samadhi of concentrated mind through various means and use their samadhi mind to remember twenty successful and defeated kalpas. They say this:
『我及世間是常，此實餘虛，所以者何？
 I and the world are constant, and this reality is only emptiness. So what is it?
我以種種方便入定意三昧，以三昧心憶二十成劫敗劫，其中眾生不增不減，常聚不散，我以此知：
 I use various methods to enter the samadhi of concentration, and use my samadhi mind to remember the twenty successes and defeats, in which living beings neither increase nor decrease, always gather together and never disperse. This is how I know:
我及世間是常，此實餘虛。』
 I and the world are permanent, and this reality is only empty. 』
此是初見。
 This is the first time we met.
沙門、婆羅門因此於本劫本見，計我及世間是常，於四見中，齊是不過。
 Therefore, ascetics and brahmans have their original views in this calamity, and they think that I and the world are always the same, and among the four views, they are nothing.
「或有沙門、婆羅門種種方便，入定意三昧，以三昧心憶四十成劫敗劫，彼作是說：
 "Perhaps some ascetics or brahmans, using various means, enter into the samadhi of concentrated mind and remember forty successful and defeated kalpas with their samadhi mind. They say this:
『我及世間是常，此實餘虛，所以者何？
 I and the world are constant, and this reality is only emptiness. So what is it?
我以種種方便，入定意三昧，以三昧心憶四十成劫敗劫，其中眾生不增不減，常聚不散，我以此知，我及世間是常，此實餘虛。』
 I use various expedient methods to enter the samadhi of concentration, and use my samadhi mind to recall the forty kalpas of success and failure, in which living beings neither increase nor decrease, always gather together and never disperse. I know from this that I and the world are permanent, and this reality remains empty. 』
此是二見，諸沙門、婆羅門因此於本劫本見，計我及世間是常，於四見中，齊是不過。
 These are the two views. Therefore, the ascetics and brahmins have the original view of this calamity and think that I and the world are always the same. Among the four views, they are nothing.
「或有沙門、婆羅門以種種方便，入定意三昧，以三昧心憶八十成劫敗劫，彼作是言：
 "Perhaps some ascetics or brahmins use various methods to enter the samadhi of concentrated mind, and use the samadhi mind to remember the eighty successes and defeats, and they say this:
『我及世間是常，此實餘虛，所以者何？
 I and the world are constant, and this reality is only emptiness. So what is it?
我以種種方便入定意三昧，以三昧心憶八十成劫敗劫，其中眾生不增不減，常聚不散，我以此知，我及世間是常，此實餘虛。』
 I use various methods to enter the samadhi of concentration, and use my samadhi mind to remember the eighty successes and defeats, in which living beings neither increase nor decrease, always gather together and never disperse. I know from this that I and the world are permanent, and this reality remains empty. 』
此是三見。
 This is the third view.
諸沙門、婆羅門因此於本劫本見，計我及世間是常，於四見中，齊是不過。
 Therefore, the recluses and brahmans, in their original view of this calamity, think that I and the world are always the same, and among the four views, they are not equal to each other.
「或有沙門、婆羅門有捷疾相智，善能觀察，以捷疾相智方便觀察，謂為審諦，以己所見，以己辯才作是說，言：
 "There may be some ascetics or brahmans who have the wisdom of quickness and quickness, and are good at observation. With the wisdom of quickness and quickness, they can observe conveniently. They call it the examination of truth. They say this based on what they have seen and argued with themselves. They say:
『我及世間是常。』
 "I and the world are constant. 』
此是四見。
 These are the four views.
沙門、婆羅門因此於本劫本見，計我及世間是常，於四見中，齊是不過。
 Therefore, ascetics and brahmans have their original views in this calamity, and they think that I and the world are always the same, and among the four views, they are nothing.
此沙門、婆羅門於本劫本見，計我及世間是常，如此一切盡入四見中，我及世間是常，於此四見中，齊是不過。
 In this calamity, these ascetics and brahmins think that I and the world are permanent. Everything in this way is absorbed into the four views. I and the world are permanent. In these four views, everything is nothing.
唯有如來知此見處，如是持、如是執，亦知報應。
 Only the Tathagata knows this view, holds it in this way, holds on to it in this way, and knows the retribution.
如來所知又復過是，雖知不著，已不著則得寂滅，知受集、滅、味、過、出要，以平等觀無餘解脫，故名如來。
 The Tathagata knows and has gone through this again. Although he knows that he is not attached, he will achieve cessation when he is no longer attached. He knows the key points of collection, cessation, taste, passing, and exit of feelings. He can observe the non-residue liberation with equality, so he is called Tathagata.
是為餘甚深微妙大法光明，使賢聖弟子真實平等讚嘆如來。
 This is because of the profound and subtle light of the Dharma, which enables the sage disciples to truly and equally praise the Tathagata.
「復有餘甚深微妙大法光明，使賢聖弟子真實平等讚嘆如來，何等是？
 "How is it that there is more than enough profound and subtle light of the Dharma to enable the sage disciples to truly and equally praise the Tathagata?
諸沙門、婆羅門於本劫本見起論，言：
 The ascetics and brahmanas in this kalpa began to comment on the original view and said:
『我及世間，半常半無常。』
 "I and the world are semi-permanent and semi-impermanent. 』
彼沙門、婆羅門因此於本劫本見，計我及世間半常半無常，於此四見中，齊是不過或過。
 Therefore, those ascetics and brahmans, in their original view of this calamity, think that I and the world are semi-permanent and semi-impermanent. Among these four views, they are all inadequate or excessive.
或有是時，此劫始成，有餘眾生福盡、命盡、行盡，從光音天命終，生空梵天中，便於彼處生愛著心，復願餘眾生共生此處。
 Perhaps at this time, this kalpa will be completed, and the blessings, life, and deeds of the remaining living beings will be exhausted. From the end of the light and sound of heaven and destiny, they will be reborn in the Brahma sky. It is convenient for the loving heart to arise there, and I hope that the remaining living beings will live together here.
此眾生既生愛著願已，復有餘眾生命、行、福盡，於光音天命終，來生空梵天中，其先生眾生便作是念：
 Since these sentient beings are born to love and make vows, they will have the remaining lives, conduct, and blessings. When the light and sound of destiny end, and they will be reborn in the empty Brahma world in the next life, their predecessors will think like this:
『我於此處是梵、大梵，我自然有，無能造我者；
 "I am Brahman here, Brahman. I exist naturally. There is no one who can create me;
我盡知諸義典，千世界於中自在，最為尊貴，能為變化，微妙第一。
 I know all the meanings and scriptures, and they are at ease among the thousands of worlds. They are the most noble, capable of change, and the most subtle.
為眾生父，我獨先有，餘眾生後來，後來眾生，我所化成。』
 As the father of all living beings, I alone existed first, and all other living beings came later, and all subsequent living beings were transformed by me. 』
其後眾生復作是念：
 Afterwards, all sentient beings thought again:
『彼是大梵，彼能自造，無造彼者，盡知諸義典，千世界於中自在，最為尊貴，能為變化，微妙第一，為眾生父，彼獨先有，後有我等，我等眾生，彼所化成。』
 "He is the Great Brahman. He can create himself. No one can create him. He knows all the meanings. He is at home in all the worlds. He is the most noble. He is able to change. He is the most subtle. He is the father of all living beings. He is the first and the last." We, all sentient beings, were transformed by him. 』
彼梵眾生命、行盡已，來生世間，年漸長大，剃除鬚髮，服三法衣，出家修道，入定意三昧，隨三昧心自識本生，便作是言：
 When those Brahma people have finished their lives and conduct, and will be born in the next world, when they grow older, they shave off their beards and hair, wear the three dharma robes, become a monk and practice Taoism, enter the samadhi of concentration, and follow the samadhi mind to realize their original life, they will say this:
『彼大梵者能自造作，無造彼者，盡知諸義典，千世界於中自在，最為尊貴，能為變化，微妙第一。
 That Brahma is able to create his own things, and no one can create others. He knows all the meanings and scriptures. He is at home in thousands of worlds. He is the most noble, capable of change, and the most subtle.
為眾生父，常住不變，而彼梵化造我等，我等無常變易，不得久住，是故當知：
 As the father of all living beings, he abides unchangeably, but Brahman created us. We are impermanent and changeable, and cannot abide for a long time. Therefore, you should know:
我及世間半常半無常，此實餘虛。』
 I and the world are half-permanent and half-impermanent, with this reality remaining emptiness. 』
是謂初見。
 It's called meeting for the first time.
沙門、婆羅門因此於本劫本見起論，半常半無常，於四見中，齊是不過。
 Therefore, ascetics and brahmans argue that the original view of this calamity is half permanent and half impermanent. Among the four views, they are all the same.
「或有眾生喜戲笑懈怠，數數戲笑以自娛樂，彼戲笑娛樂時，身體疲極便失意，以失意便命終，來生世間，年漸長大，剃除鬚髮，服三法衣，出家修道，彼入定意三昧，以三昧心自識本生，便作是言：
 "Perhaps there may be sentient beings who enjoy playing and laughing and are slacking off, counting jokes to entertain themselves. When they are joking and entertaining, their bodies will be exhausted and they will become frustrated. They will die due to frustration. In the next world, they will grow older, shave off their beards and hair, and wear the three dharma robes. After becoming a monk and cultivating Taoism, he entered the samadhi of concentration and realized his own life with his samadhi mind, and then he said this:
『彼餘眾生不數生，不數戲笑娛樂，常在彼處，永住不變，由我數戲笑故，致此無常，為變易法，是故我知：
 "The remaining sentient beings do not count their lives, nor do they play or entertain themselves. They are always there, and they live forever. Because I count their play and laugh, this is impermanent, and it is the law of change. That is why I know:
我及世間半常半無常，此實餘虛。』
 I and the world are half-permanent and half-impermanent, with this reality remaining emptiness. 』
是為第二見。
 It's for the second meeting.
沙門、婆羅門因此於本劫本見起論，我及世間半常半無常，於四見中，齊此不過。
 Recluses and Brahmans therefore argue from the original view of this calamity that I and the world are semi-permanent and semi-impermanent. Among the four views, this is the same.
「或有眾生展轉相看已，便失意，由此命終，來生世間，漸漸長大，剃除鬚髮，服三法衣，出家修道，入定意三昧，以三昧心識本所生，便作是言：
 "Perhaps there are sentient beings who turn around and look at each other, become frustrated, die from this life, and are reborn in the next world. They gradually grow up, shave off their beards and hair, wear the three dharma robes, become a monk and practice Taoism, enter the samadhi of concentration, and are born with the samadhi mind. Then they do this Word:
『如彼眾生以不展轉相看，不失意故，常住不變；
 "Just like those sentient beings who look at each other without showing up and turning around, without being disappointed, they always remain unchanged;
我等於彼數相看，數相看已便失意，致此無常，為變易法，我以此知：
 When I look at the numbers, I am disappointed. This is impermanent and a method of change. I know from this:
我及世間半常半無常，此實餘虛。』
 I and the world are half-permanent and half-impermanent, with this reality remaining emptiness. 』
是第三見。
 It's the third meeting.
諸沙門、婆羅門因此於本劫本見起論：
 Therefore, the ascetics and brahmans have arisen in this kalpa and said:
我及世間半常半無常。
 I and the world are half permanent and half impermanent.
於四見中，齊此不過。
 Among the four views, this is the best.
「或有沙門、婆羅門有捷疾相智，善能觀察，彼以捷疾觀察相智，以己智辯言：
 "There may be some ascetics or brahmans who have quick physical wisdom and are good at observation. They use their quick observation and wisdom to argue with their own wisdom:
『我及世間半常半無常，此實餘虛。』
 "I and the world are half-permanent and half-impermanent, and this reality is only empty." 』
是為第四見。
 It is the fourth view.
諸沙門、婆羅門因此於本劫本見起論：
 Therefore, the ascetics and brahmans have arisen in this kalpa and said:
我及世間半常半無常，於四見中，齊是不過。
 I and the world are half permanent and half impermanent. Among the four views, they are all the same.
諸沙門、婆羅門於本劫本見起論，我及世間半常半無常，盡入四見中，齊是不過。
 As for the ascetics and brahmans who have arisen in this calamity regarding the original view, I and the world are semi-permanent and semi-impermanent, and all of them fall into the four views, and this is nothing.
唯佛能知此見處，如是持、如是執，亦知報應。
 Only the Buddha can know the place of this view, hold it in this way, hold on to it in this way, and also know the retribution.
如來所知又復過是，雖知不著，以不著則得寂滅，知受集、滅、味、過、出要，以平等觀無餘解脫，故名如來。
 The Tathagata knows and has gone through this again. Although he knows that there is no attachment, he can achieve cessation through non-attachment. He knows the key points of collection, cessation, taste, passing, and exit of feelings. He can see the freedom without remainder by observing equality, so he is called Tathagata.
是為餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。
 This is because of the profound and subtle light of the Dharma, which enables the sage disciples to truly and equally praise the Tathagata.
「復有餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。
 "There is more profound and subtle light of the Dharma, which enables the sage disciples to truly and equally praise the Tathagata.
何等法是？
 What kind of law is it?
諸沙門、婆羅門於本劫本見起論：
 As for the recluses and brahmans who have arisen in this calamity:
『我及世間有邊無邊。』
 "I and the world are boundless. 』
彼沙門、婆羅門因此於本劫本見起論：
 Therefore, those ascetics and brahmans arose in this kalpa and said:
『我及世間有邊無邊。』
 "I and the world are boundless. 』
於此四見中，齊是不過。
 Among these four views, Qi is not the best.
或有沙門、婆羅門種種方便，入定意三昧，以三昧心觀世間，起邊想，彼作是說：
 There may be ascetics and brahmans who have various methods and enter into samadhi of concentration. They look at the world with samadhi mind and think about it. They say this:
『此世間有邊，是實餘虛，所以者何？
 This world has edges, reality and emptiness, so what is it?
我以種種方便入定意三昧，以三昧心觀世間有邊，是故知世間有邊，此實餘虛。』
 I use various methods to enter the samadhi of concentration, and use my samadhi mind to observe that the world has edges. Therefore, I know that the world has edges, and this reality remains empty. 』
是謂初見。
 It's called meeting for the first time.
沙門、婆羅門因此於本劫本見起論：
 The ascetics and brahmans thus arise from the original view of this calamity:
我及世間有邊，於四見中，齊是不過。
 There are boundaries between me and the world, but among the four views, they are all together.
「或有沙門、婆羅門以種種方便，入定意三昧，以三昧心觀世間，起無邊想，彼作是言：
 "Perhaps some ascetics or brahmins use various methods to enter the samadhi of concentration, observe the world with the samadhi mind, and have endless thoughts, and they say this:
『世間無邊，此實餘虛，所以者何？
 The world is boundless, this reality is only empty, so what is it?
我以種種方便，入定意三昧，以三昧心觀世間無邊，是故知世間無邊，此實餘虛。』
 I use various methods to enter the samadhi of concentration, and use my samadhi mind to observe the boundlessness of the world. Therefore, I know that the world is boundless, and this reality remains empty. 』
是第二見。
 It's the second meeting.
沙門、婆羅門因此於本劫本見起論：
 The ascetics and brahmans thus arise from the original view of this calamity:
我及世間無邊，於四見中，齊此不過。
 I and the world are boundless, and among the four views, I am no better than this.
「或有沙門、婆羅門以種種方便，入定意三昧，以三昧心觀世間，謂上方有邊，四方無邊彼作是言：
 "Perhaps some ascetics or brahmins use various methods to enter the samadhi of concentration, and look at the world with samadhi mind, saying that there is a limit above and there is no limit in the four directions. They say this:
『世間有邊無邊，此實餘虛，所以者何？
 The world is boundless, and there is only reality and emptiness. So what is it?
我以種種方便，入定意三昧，以三昧心觀上方有邊，四方無邊，是故我知世間有邊無邊，此實餘虛。』
 I used various methods to enter the samadhi of concentration, and used my samadhi mind to observe that there is a limit above and that there is no limit in the four directions. Therefore, I know that the world has limit and no limit, and this reality remains empty. 』
是為第三見。
 It’s for the third meeting.
諸沙門、婆羅門因此於本劫本見起論：
 Therefore, the ascetics and brahmans have arisen in this kalpa and said:
我及世間有邊無邊，於此四見中，齊是不過。
 I and the world are boundless, but among these four views, they are all equal.
「或有沙門、婆羅門有捷疾相智，善於觀察，彼以捷疾觀察智，以己智辯言：
 "There may be ascetics or brahmins who have quick and quick wisdom and are good at observation. They use quick observation and wisdom and use their own wisdom to argue:
『我及世間非有邊非無邊，此實餘虛。』
 "I and the world are neither bounded nor boundless. This reality is only empty." 』
是為第四見。
 It is the fourth view.
諸沙門、婆羅門因此於本劫本見起論：
 Therefore, the ascetics and brahmans have arisen in this kalpa and said:
我及世間有邊無邊，此實餘虛，於四見中，齊是不過。
 I and the world are boundless, and this reality is only empty. Among the four views, they are all the same.
此是諸沙門、婆羅門於本劫本見起論：
 This is the theory on the origin of the ascetics and brahmins in this kalpa:
我及世間有邊無邊，盡入四見中，齊是不過。
 I and the world are boundless, and they are all included in the four views, and they are all together.
唯佛能知此見處，如是持、如是執，亦知報應。
 Only the Buddha can know the place of this view, hold it in this way, hold on to it in this way, and also know the retribution.
如來所知又復過是，雖知不著，已不著則得寂滅，知受集、滅、味、過、出要，以平等觀無餘解脫，故名如來。
 The Tathagata knows and has gone through this again. Although he knows that he is not attached, he will achieve cessation when he is no longer attached. He knows the key points of collection, cessation, taste, passing, and exit of feelings. He can observe the non-residue liberation with equality, so he is called Tathagata.
是為餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。
 This is because of the profound and subtle light of the Dharma, which enables the sage disciples to truly and equally praise the Tathagata.
「復有餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來，何者是？
 "What is the remaining profound and subtle light of the Dharma that enables the sage disciples to truly and equally praise the Tathagata?
諸沙門、婆羅門於本劫本見，異問異答，彼彼問時，異問異答，於四見中，齊是不過。
 All ascetics and brahmanas have different questions and different answers in this calamity and their original views. When asked this question, they have different questions and different answers. Among the four views, they are all the same.
沙門、婆羅門因此於本劫本見，異問異答，於四見中，齊是不過。
 As a result, the ascetics and brahmins have different questions and answers in their original views during this kalpa, and they cannot agree on the four views.
或有沙門、婆羅門作如是論，作如是見：
 There may be some ascetics and brahmans who speak in this way and have this view:
『我不見不知善惡有報、無報耶？
 I don't know whether good or evil will be rewarded or not?
我以不見不知故，作如是說：
 I don’t know the reason because I don’t see it, so I said this:
善惡有報耶？
 Good deeds and evil deeds are rewarded?
無報耶？』
 No reward? 』
世間有沙門、婆羅門廣博多聞，聰明智慧，常樂閑靜，機辯精微，世所尊重，能以智慧善別諸見。
 There are ascetics and brahmins in the world who are well-informed, clever, wise, always happy and quiet, capable of subtle reasoning, respected by the world, and able to distinguish all views with wisdom.
設當問我諸深義者，我不能答，有愧於彼，於彼有畏，當以此答以為歸依、為洲、為舍，為究竟道。
 If someone asks me about the profound meanings, but I cannot answer them because I am ashamed of them and fearful of them, I should take this answer as my refuge, my refuge, my equanimity, and my ultimate path.
彼設問者，當如是答：
 He who asks the question should answer this:
『此事如是，此事實，此事異，此事不異，此事非異非不異。』
 "This is the case, this is the fact, this is different, this is the same, this is neither different nor the same." 』
是為初見。
 It's for the first time.
沙門、婆羅門因此問異答異，於四見中，齊是不過。
 The ascetics and brahmins therefore asked different questions and answered different questions. Among the four views, they were all the same.
「或有沙門、婆羅門作如是論，作如是見：
 "Some ascetics and brahmins may speak in this way and see this:
『我不見不知為有他世耶？
 I don't know why there is another life if I don't see it?
無他世耶？』
 There is no other world? 』
諸世間沙門、婆羅門以天眼知、他心智，能見遠事，已雖近他，他人不見。
 The ascetics and brahmins in the world know with their divine eyes and minds, they can see distant things. Even though they are close to them, others cannot see them.
如此人等能知有他世、無他世；
 Such people can know that there is another world and there is no other world;
我不知不見有他世、無他世。
 I don't know if there is another world or no other world.
若我說者，則為妄語，我惡畏妄語，故以為歸依、為洲、為舍，為究竟道。
 If I say it, it is a lie. I hate lying, so I think that refuge, refuge, and equanimity are the ultimate path.
彼設問者，當如是答：
 He who asks the question should answer this:
『此事如是，此事實，此事異，此事不異，此事非異非不異。』
 "This is the case, this is the fact, this is different, this is the same, this is neither different nor the same." 』
是為第二見。
 It's for the second meeting.
諸沙門、婆羅門因此問異答異，於四見中，齊是不過。
 The ascetics and brahmans therefore asked different questions and answered different questions, but in the four views, they were all the same.
「或有沙門、婆羅門作如是見，作如是論：
 "There may be ascetics or brahmins who see this way and make this argument:
『我不知不見何者為善？
 "I don't know what is good?
何者不善？
 What is not good?
我不知不見如是說是善、是不善？』
 I don't know whether it is good or bad to say this? 』
我則於此生愛，從愛生恚，有愛有恚，則有受生；
 In this life, I love, and out of love arises hatred. When there is love and hatred, there is suffering;
我欲滅受，故出家修行；
 I want to eliminate feeling, so I become a monk and practice spiritual practice;
彼惡畏受，故以此為歸依、為洲、為舍，為究竟道。
 He is afraid of suffering, so he takes this as his refuge, as his refuge, as his refuge, and as the ultimate path.
彼設問者，當如是答：
 He who asks the question should answer this:
『此事如是，此事實，此事異，此事不異，此事非異非不異。』
 "This is the case, this is the fact, this is different, this is the same, this is neither different nor the same." 』
是為第三見。
 It’s for the third meeting.
諸沙門、婆羅門因此問異答異，於四見中，齊是不過。
 The ascetics and brahmans therefore asked different questions and answered different questions, but in the four views, they were all the same.
「或有沙門、婆羅門愚冥闇鈍，他有問者，彼隨他言答：
 "Perhaps there may be a recluse or a brahmin who is foolish, dark and dull. When he asks a question, he answers as he says:
『此事如是，此事實，此事異，此事不異，此事非異非不異。』
 "This is the case, this is the fact, this is different, this is the same, this is neither different nor the same." 』
是為四見。
 It is for the four views.
諸沙門、婆羅門因此異問異答，於四見中，齊是不過。
 The recluses and brahmans therefore asked different questions and gave different answers, and all of them could not agree on the four views.
或有沙門、婆羅門於本劫本見，異問異答，盡入四見中，齊是不過。
 There may be some ascetics and brahmins who, in this calamity, ask and answer different questions and answers based on their original views, all of which fall into the four views.
唯佛能知此見處，如是持、如是執，亦知報應。
 Only the Buddha can know the place of this view, hold it in this way, hold on to it in this way, and also know the retribution.
如來所知又復過是，雖知不著，已不著則得寂滅，知受集、滅、味、過、出要，以平等觀無餘解脫，故名如來。
 The Tathagata knows and has gone through this again. Although he knows that he is not attached, he will achieve cessation when he is no longer attached. He knows the key points of collection, cessation, taste, passing, and exit of feelings. He can observe the non-residue liberation with equality, so he is called Tathagata.
是為甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。
 This is why the profound and subtle light of the Dharma enables the sage disciples to truly and equally praise the Tathagata.
「復有餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來，何等是？
 "How is it that there is more than enough profound and subtle light of the Dharma to enable the sage disciples to truly and equally praise the Tathagata?
或有沙門、婆羅門於本劫本見，謂無因而出有此世間，彼盡入二見中，於本劫本見無因而出有此世間，於此二見中，齊是不過。
 There may be some ascetics and Brahmins who have the original view of this calamity that there is no cause for the existence of this world, and they have all entered the two views.
彼沙門、婆羅門因何事於本劫本見，謂無因而有，於此二見中，齊是不過？
 Why do those ascetics and brahmans have the original view of this kalpa that there is no cause? Among these two views, is it the same or not?
或有眾生無想無知，若彼眾生起想，則便命終，來生世間，漸漸長大，剃除鬚髮，服三法衣，出家修道，入定意三昧，以三昧心識本所生，彼作是語：
 There may be sentient beings who have no thoughts and are ignorant. If those sentient beings think about it, they will die and be born in the next world. They will gradually grow up, shave off their beards and hair, wear the three dharma robes, become a monk and practice Taoism, enter the samadhi of concentration, and be born with the samadhi mind. Is the word:
『我本無有，今忽然有，此世間本無、今有，此實餘虛。』
 "I didn't exist originally, but now I suddenly exist. This world didn't exist originally, but now I exist. This reality is only empty." 』
是為初見。
 It's for the first time.
諸沙門、婆羅門因此於本劫本見，謂無因有，於二見中，齊是不過。
 Therefore, the ascetics and brahmans have the original view of this calamity that there is no cause, and among the two views, they are all the same.
「或有沙門、婆羅門有捷疾相智，善能觀察，彼已捷疾觀察智觀，以己智辯能如是說：
 "There may be a recluse or a brahmin who has quick wisdom and is good at observation. He has quick observation and wisdom, and can argue with his own wisdom like this:
『此世間無因而有，此實餘虛。』
 "There is no reason for existence in this world. This reality is only empty." 』
此第二見。
 This second meeting.
諸有沙門、婆羅門因此於本劫本見，無因而有，有此世間，於二見中，齊是不過。
 There are recluses and brahmans who have original views in this kalpa, and there is no reason to exist. They have this world, and they are not the same among the two views.
諸有沙門、婆羅門於本劫本見，無因而有，盡入二見中，齊是不過，唯佛能知，亦復如是。
 All the ascetics and brahmins have original views in this kalpa, and they have no origin, and they all fall into the two views. They are nothing like this. Only the Buddha can know that it is also like this.
諸有沙門、婆羅門於本劫本見，無數種種，隨意所說，彼盡入是十八見中，本劫本見，無數種種，隨意所說；
 There are ascetics and brahmins who have countless kinds of original views in this kalpa, and they say them at will. They all enter into these eighteen views. They have countless kinds of original views in this kalpa, and say them at will;
於十八見，齊是不過，唯佛能知，亦復如是。
 The eighteen views are all the same, but only the Buddha can know that they are also like this.
「復有餘甚深微妙大法光明，何等是？
 "How is it that there is more profound and subtle light of the Dharma?
諸有沙門、婆羅門於末劫末見，無數種種，隨意所說；
 There are ascetics and brahmins who meet at the end of the last kalpa and say countless things as they please;
彼盡入四十四見中，於末劫末見，種種無數，隨意所說，於四十四見，齊是不過。
 He has entered the forty-four views, and at the end of the last tribulation, there are countless kinds of things, and he can say whatever he wants, but in the forty-four views, they are all the same.
彼有沙門、婆羅門因何事於末劫末見，無數種種，隨意所說，於四十四見，齊此不過？
 Why do the ascetics and brahmins in the last kalpa see each other? Why do they talk about countless things at will, but they can't do this in the forty-four appearances?
諸有沙門、婆羅門於末劫末見，生有想論，說世間有想；
 At the end of the last kalpa, there are ascetics and brahmins who come up with the theory of thoughts and say that there are thoughts in the world;
彼盡入十六見中，於末劫末見生想論，說世間有想，於十六見中，齊是不過。
 He has entered the sixteen views, and at the end of the last kalpa, he has seen the theory of thoughts, saying that there are thoughts in the world, but among the sixteen views, they are all the same.
彼沙門、婆羅門因何事於末劫末見生想論，說世間有想，彼盡入十六見中，齊是不過。
 The ascetics and brahmins discussed why they saw and thought about things at the end of the last kalpa. They said that there are thoughts in the world, and they all fell into the sixteen views. They were all wrong.
「諸有沙門、婆羅門作如是論、如是見，言：
 "There are ascetics and brahmanas who speak thus and see thus, saying:
『我此終後，生有色有想，此實餘虛。』
 "After my death, I will have forms and thoughts, and these realities will remain empty. 』
是為初見。
 It's for the first time.
諸沙門、婆羅門因此於末劫末見生想論，說世間有想；
 Therefore, at the end of the last kalpa, the recluses and brahmans saw the theory of thoughts and said that there are thoughts in the world;
於十六見中，齊是不過。
 Among the sixteen views, Qi is not the best.
有言：
 There is a saying:
『我此終後，生無色有想，此實餘虛。』
 "After my death, I will be born without form and thoughts, and this reality will remain empty. 』
有言：
 There is a saying:
『我此終後，生有色無色有想，此實餘虛。』
 "After my death, I will be born with form, formlessness, and thoughts. This reality will remain empty. 』
有言：
 There is a saying:
『我此終後，生非有色非無色有想，此實餘虛。』
 "After my death, my life will be neither form nor formless, but will have thoughts. This reality will remain empty. 』
有言：
 There is a saying:
『我此終後，生有邊有想，此實餘虛。』
 "After my death, I will only have thoughts and thoughts, and this reality will remain empty." 』
有言：
 There is a saying:
『我此終後，生無邊有想，此實餘虛。』
 "After my death, I will have endless thoughts, and these are only imaginary. 』
有言：
 There is a saying:
『我此終後，生有邊無邊有想，此實餘虛。』
 "After my death, I will have boundless thoughts and thoughts, and this reality will remain empty. 』
有言：
 There is a saying:
『我此終後，生非有邊非無邊有想，此實餘虛。』
 "After my death, my life will be neither bounded nor boundless with thoughts. This reality will remain empty." 』
有言：
 There is a saying:
『我此終後，生而一向有樂有想，此實餘虛。』
 "After my death, I have always had joy and thoughts throughout my life, but this reality is more than a virtual reality. 』
有言：
 There is a saying:
『我此終後，生而一向有苦有想，此實餘虛。』
 "After my death, I have always had sufferings and thoughts throughout my life. This reality is more than a virtual reality. 』
有言：
 There is a saying:
『我此終後，生有樂有苦有想，此實餘虛。』
 "After my death, I will have happiness, suffering, and thoughts in my life. These are the real and the empty. 』
有言：
 There is a saying:
『我此終後，生不苦不樂有想，此實餘虛。』
 "After my death, I will have no thoughts of neither suffering nor happiness in my life. This reality is only empty." 』
有言：
 There is a saying:
『我此終後，生有一想，此實餘虛。』
 "After my death, I have a thought, which is more than reality. 』
有言：
 There is a saying:
『我此終後，生有若干想，此實餘虛。』
 "After I die, I will have many thoughts, but these are only imaginary. 』
有言：
 There is a saying:
『我此終後，生少想，此實餘虛。』
 "After my death, I will think less about this, and this reality will remain empty." 』
有言：
 There is a saying:
『我此終後，生有無量想，此實餘虛。』
 "After my death, I will have countless thoughts, which are real and empty. 』
是為十六見。
 It is for the sixteenth meeting.
諸有沙門、婆羅門於末劫末見，生想論，說世間有想；
 At the end of the last kalpa, there are ascetics and brahmans who come up with thoughts and theories, saying that there are thoughts in the world;
於此十六見中，齊是不過，唯佛能知，亦復如是。
 Among these sixteen views, they are all the same. Only the Buddha can know that they are also like this.
「復有餘甚深微妙大法光明，何等法是？
 "There is more profound and subtle light of the Dharma. What kind of Dharma is it?
諸有沙門、婆羅門於末劫末見，生無想論，說世間無想；
 At the end of the last kalpa, there are ascetics and brahmans who come up with the theory of no thoughts, saying that there is no thought in the world;
彼盡入八見中，於末劫末見，生無想論，於此八見中，齊此不過。
 He has completely entered the eight views, and at the end of the final kalpa, he has no thoughts. Among the eight views, he is nothing more than this.
彼沙門、婆羅門因何事於末劫末見，生無想論，說世間無想，於八見中，齊此不過？
 Why do those ascetics and brahmans, in the last kalpa and the final view, come up with the theory of no thoughts, saying that there is no thought in the world, and they are the same among the eight views?
諸有沙門、婆羅門作如是見，作如是論：
 There are ascetics and brahmins who see this and argue like this:
『我此終後，生有色無想，此實餘虛。』
 "After my death, I will be born with form and no thoughts, and this reality will remain empty. 』
有言：
 There is a saying:
『我此終後，生無色無想，此實餘虛。』
 "After my death, I will be born without form and thought, and this reality will remain empty. 』
有言：
 There is a saying:
『我此終後，生有色無色無想，此實餘虛。』
 "After my death, I will be born with form, no form, and no thoughts. This reality will remain empty. 』
有言：
 There is a saying:
『我此終後，生非有色非無色無想，此實餘虛。』
 "After my death, my rebirth will be neither form nor form nor thought. This reality will remain empty. 』
有言：
 There is a saying:
『我此終後，生有邊無想，此實餘虛。』
 "After my death, I will have no thoughts about existence. This reality will remain empty." 』
有言：
 There is a saying:
『我此終後，生無邊無想，此實餘虛。』
 "After my death, I will have no bounds and no thoughts in my life. This reality will remain empty." 』
有言：
 There is a saying:
『我此終後，生有邊無邊無想，此實餘虛。』
 "After my death, my life will be boundless and without thoughts. This reality will remain empty." 』
有言：
 There is a saying:
『我此終後，生非有邊非無邊無想，此實餘虛。』
 "After my death, my life will be neither bounded nor boundless without thoughts. This reality will remain empty." 』
是為八見。
 It is for the eight views.
若沙門、婆羅門因此於末劫末見，生無想論，說世間無想；
 If ascetics and brahmans, in the final kalpa, develop the theory of no thoughts and say that there are no thoughts in the world;
彼盡入八見中，齊是不過，唯佛能知，亦復如是。
 He has completely entered the eight views and is no more like this. Only the Buddha can know that it is also like this.
「復有餘甚深微妙大法光明，何等法是？
 "There is more profound and subtle light of the Dharma. What kind of Dharma is it?
或有沙門、婆羅門於末劫末見，生非想非非想論，說此世間非想非非想；
 There may be some ascetics and brahmins who, at the end of the last kalpa, develop the theory of non-perception and non-perception, saying that this world is neither perceptual nor non-perception;
彼盡入八見中，於末劫末見，作非想非非想論，說世間非想非非想，於八見中，齊是不過。
 He entered the eight views, and at the end of the final kalpa, he made the theory of non-perception, non-perception, and said that the world is neither perceptual nor non-perception. Among the eight views, it is all right and wrong.
彼沙門、婆羅門因何事於末劫末見，生非想非非想論，說世間非想非非想，於八見中，齊是不過？
 Why do those ascetics and brahmans, who have seen things in the last kalpa, come up with the theory of neither perception nor non-perception, saying that the world is neither perception nor non-perception, and among the eight views, they are all right and wrong?
諸沙門、婆羅門作如是論，作如是見：
 The ascetics and brahmanas speak thus and see thus:
『我此終後，生有色非有想非無想，此實餘虛。』
 "After my death, I will be born with form, neither with thoughts nor without thoughts. This reality will remain empty. 』
有言：
 There is a saying:
『我此終後，生無色非有想非無想，此實餘虛。』
 "After my death, I will be born without form, without thoughts, and without thoughts. This reality will remain empty. 』
有言：
 There is a saying:
『我此終後，生有色無色非有想非無想，此實餘虛。』
 "After my death, I will be born with form and without form, without thoughts, and without thoughts. This reality will remain empty. 』
有言：
 There is a saying:
『我此終後，生非有色非無色非有想非無想，此實餘虛。』
 "After my death, my rebirth will be neither form nor form, nor will there be thoughts nor will there be no thoughts. This reality will remain empty. 』
有言：
 There is a saying:
『我此終後，生有邊非有想非無想，此實餘虛。』
 "After my death, my existence will be neither with thoughts nor without thoughts. This reality will remain empty. 』
有言：
 There is a saying:
『我此終後，生無邊非有想非無想，此實餘虛。』
 "After my death, my life will be boundless with neither thoughts nor without thoughts. This reality will remain empty. 』
有言：
 There is a saying:
『我此終後，生有邊無邊非有想非無想，此實餘虛。』
 "After my death, my life will be boundless, neither with thoughts nor without thoughts. This reality will remain empty. 』
有言：
 There is a saying:
『我此終後，生非有邊非無邊非有想非無想，此實餘虛。』
 "After my death, my life will be neither bounded nor boundless, with thoughts and without thoughts. This reality will remain empty. 』
是為八見。
 It is for the eight views.
若沙門、婆羅門因此於末劫末見，生非有想非無想論，說世間非有想非無想；
 If ascetics and brahmans therefore see each other in the final kalpa, they will develop the theory that there is neither thought nor non-thought in the world;
盡入八見中，齊是不過，唯佛能知，亦復如是。
 If you enter all the eight views, it will be like this. Only the Buddha can know that it will be like this again.
「復有餘甚深微妙大法光明，何等法是？
 "There is more profound and subtle light of the Dharma. What kind of Dharma is it?
諸有沙門、婆羅門於末劫末見，起斷滅論，說眾生斷滅無餘；
 At the end of the last kalpa, there are ascetics and brahmans who start to talk about the annihilation of all living beings, saying that all living beings will be annihilated without any remnants;
彼盡入七見中，於末劫末見起斷滅論，說眾生斷滅無餘，於七見中，齊是不過。
 He completely enters the seven views, and at the end of the final kalpa, the theory of cessation and annihilation states that all living beings will be annihilated and there will be no remnants. Among the seven views, this is nothing.
彼沙門、婆羅門因何事於末劫末見，起斷滅論，說眾生斷滅無餘，於七見中，齊是不過？
 Why do those ascetics and brahmans come up with the theory of annihilation at the end of the final kalpa, saying that all living beings will be annihilated without any remnants? Among the seven views, are they all wrong?
諸有沙門、婆羅門作如是論，作如是見：
 There are ascetics and brahmins who talk like this and see like this:
『我身四大、六入，從父母生，乳餔養育，衣食成長，摩捫擁護，然是無常，必歸磨滅，齊是名為斷滅。』
 "The four major elements and six sense organs of my body are born from my parents, nourished by milk and bread, grown by food and clothing, and protected by care and support. However, they are impermanent and will surely perish. This is called annihilation." 』
第一見也。
 First time seeing it.
或有沙門、婆羅門作是說，言：
 Some ascetics and brahmins may say this:
『此我不得名斷滅，我欲界天斷滅無餘，齊是為斷滅。』
 "This I have no name and is destroyed. My desire realm and heaven are destroyed without leaving any trace. This is why I am destroyed." 』
是為二見。
 It's for second sight.
或有沙門、婆羅門作是說，言：
 Some ascetics and brahmins may say this:
『此非斷滅，我色界化身，諸根具足，斷滅無餘，是為斷滅。』
 "This is not the cessation of annihilation. I am the incarnation of the form realm. All the faculties are complete, and there is no cessation of cessation. This is the cessation of annihilation." 』
有言：
 There is a saying:
『此非斷滅，我無色空處斷滅。』
 "This is not the cessation of cessation. I am the cessation of cessation in the formless space." 』
有言：
 There is a saying:
『此非斷滅，我無色識處斷滅。』
 "This is not the cessation of cessation, the cessation of my formless consciousness." 』
有言：
 There is a saying:
『此非斷滅，我無色不用處斷滅。』
 "This is not annihilation. I am colorless and have no place to annihilate." 』
有言：
 There is a saying:
『此非斷滅，我無色有想無想處斷滅，是第七斷滅。』
 "This is not the cessation of cessation. I am the cessation of formlessness, thought, and non-perception. This is the seventh cessation of cessation." 』
是為七見。
 It is for seven views.
諸有沙門、婆羅門因此於末劫末見，言此眾生類斷滅無餘；
 Therefore, all recluses and brahmans will see at the end of the last kalpa and say that this species of living beings will be wiped out and no one will be left.
於七見中，齊此不過，唯佛能知，亦復如是。
 Among the seven views, there is nothing like this. Only the Buddha can know that it is also like this.
「復有餘甚深微妙大法光明，何等法是？
 "There is more profound and subtle light of the Dharma. What kind of Dharma is it?
諸有沙門、婆羅門於末劫末見，現在生泥洹論，說眾生現在有泥洹；
 There are ascetics and brahmins who met at the end of the last kalpa and now develop the theory of Ni Huan, saying that all living beings now have Ni Huan;
彼盡入五見中，於末劫末見說現在有泥洹，於五見中，齊是不過。
 He has completely entered the five views, and at the end of the tribulation, he said that there is a muddy lake now. Among the five views, it is nothing but nothing.
彼沙門、婆羅門因何事於末劫末見，說眾生現有泥洹，於五見中，齊是不過？
 Why do those ascetics and brahmins say that all sentient beings are trapped in the mud at the end of the last kalpa, and that they are not equal to each other in the five views?
諸有沙門、婆羅門作是見，作是論，說：
 There are ascetics and brahmins who have this view and comment on this, saying:
『我於現在五欲自恣，此是我得現在泥洹。』
 "Now I indulge my five desires. This is why I am now in the mud." 』
是第一見。
 It's the first time.
復有沙門、婆羅門作是說：
 There are also ascetics and brahmins who say this:
『此是現在泥洹，非不是，復有現在泥洹微妙第一，汝所不知，獨我知耳；
 This is the Ni Huan now. It is not wrong. There is also the Ni Huan now. It is subtle and first. You don't know it. I am the only one who knows it.
如我去欲、惡不善法，有覺、有觀，離生喜、樂，入初禪，此名現在泥洹。』
 For example, if I get rid of desires and evil unwholesome dharmas, become aware, have insight, leave birth joy and joy, and enter the first jhana, this name is now Ni Huan. 』
是第二見。
 It's the second meeting.
「復有沙門、婆羅門作如是說：
 "Again, there are ascetics and brahmins who say this:
『此是現在泥洹，非不是，復有現在泥洹微妙第一，汝所不知，獨我知耳；
 This is the Ni Huan now. It is not wrong. There is also the Ni Huan now. It is subtle and first. You don't know it. I am the only one who knows it.
如我滅有覺、觀，內喜、一心，無覺、無觀，定生喜、樂，入第二禪。』
 For example, if there is awareness and contemplation of the self, inner joy and single-mindedness, without awareness and contemplation, joy and happiness arise from concentration and enter the second jhana. 』
齊是名現在泥洹，是為第三見。
 Qi is now named Ni Huan, which is the third view.
復有沙門、婆羅門作是說，言：
 Again some ascetics and brahmins spoke this way, saying:
『此是現在泥洹，非不是，復有現在泥洹微妙第一，汝所不知，獨我知耳；
 This is the Ni Huan now. It is not wrong. There is also the Ni Huan now. It is subtle and first. You don't know it. I am the only one who knows it.
如我除念、捨、喜、住樂，護念一心，自知身樂，賢聖所說，入第三禪。』
 For example, if I eliminate mindfulness, equanimity, joy, and live in happiness, I protect my mind with one mind, and know that my body is happy. As the sages said, I enter the third jhana. 』
齊是名現在泥洹，是為第四見。
 Qi is now named Ni Huan, and is the fourth view.
復有沙門、婆羅門作是說，言：
 Again some ascetics and brahmins spoke this way, saying:
『此是現在泥洹，非不是，現在泥洹復有微妙第一，汝所不知，獨我知耳；
 "This is Ni Huan now, no, no, now Ni Huan has a subtle first, you don't know it, I am the only one who knows it;
如我樂滅、苦滅，先除憂、喜，不苦不樂，護念清淨，入第四禪。』
 If my happiness and suffering have ceased, I must first get rid of worry and joy, neither suffering nor happiness, keep my thoughts pure, and enter the fourth jhana. 』
此名第一泥洹，是為第五見。
 This name is the first Nihuan, which is the fifth view.
若沙門、婆羅門於末劫末見，生現在泥洹論，於五見中，齊是不過，唯佛能知，亦復如是。
 If ascetics and brahmans are born in Nihuan in the last kalpa and have no vision, they will not be like this among the five views. Only the Buddha can know that it will be like this again.
「諸有沙門、婆羅門於末劫末見，無數種種，隨意所說；
 "There are ascetics and brahmins who meet at the end of the last kalpa and speak countless kinds of things as they please;
於四十四見中，齊是不過，唯佛能知此諸見處，亦復如是。
 Among the forty-four views, none of them are like this. Only the Buddha can know the place of these views, and they are also like this.
諸有沙門、婆羅門於本劫本見、末劫末見，無數種種，隨意所說，盡入此六十二見中；
 All the ascetics and brahmans have countless kinds of original views in this kalpa and final kalpas, and whatever they want, they all fall into these sixty-two views;
於本劫本見、末劫末見，無數種種，隨意所說；
 Regarding the original view of this kalpa and the final view of the last kalpa, there are countless kinds of things that can be said at will;
於六十二見中，齊此不過，唯如來知此見處，亦復如是。
 Among the sixty-two views, there is nothing like this. Only the Tathagata knows the place of this view, and it is also like this.
諸有沙門、婆羅門於本劫本見，生常論，說：
 There are ascetics and brahmans who have the original view of this kalpa and develop the eternal theory, saying:
『我、世間是常。』
 "I, the world is constant. 』
彼沙門、婆羅門於此生智，謂異信、異欲、異聞、異緣、異覺、異見、異定、異忍，因此生智，彼以希現則名為受，——乃至現在泥洹，亦復如是。
 The ascetics and brahmans are born with wisdom, saying that they have different beliefs, desires, hearings, conditions, enlightenments, opinions, concentration, and tolerance. This is how wisdom arises. When they wish to appear, it is called feeling, even now. Ni Huan is like this again.
諸有沙門、婆羅門生常論，言：
 There are ascetics and brahmans who always comment on this:
『世間是常。』
 "The world is normal. 』
彼因受緣，起愛生愛而不自覺知，染著於愛，為愛所伏，——乃至現在泥洹，亦復如是。
 Due to the predestined relationship, he aroused love and developed love without realizing it. He was infected by love and was possessed by love. This is the same even now in Ni Huan.
諸有沙門、婆羅門於本劫本見，生常論，言：
 There are ascetics and brahmans who have the original view of this kalpa and give rise to the eternal theory, saying:
『世間是常。』
 "The world is normal. 』
彼因觸緣故，若離觸緣而立論者，無有是處，——乃至現在泥洹，亦復如是。
 If the argument is based on contact, if it is separated from the contact, it will be useless. Even now, it is like this.
諸有沙門、婆羅門於本劫本見、末劫末見，各隨所見說，彼盡入六十二見中，各隨所見說，盡依中在中，齊是不過。
 There are ascetics and brahmins who, in this kalpa and the last kalpa, all speak according to what they see. They all enter into the sixty-two views. Each one speaks according to what they see.
猶如巧捕魚師，以細目網覆小池上，當知池中水性之類，皆入網內，無逃避處，齊是不過。
 Just like a skillful fisherman who covers a small pond with a fine-mesh net. You should know that all the water in the pond is caught in the net, and there is no escape.
諸沙門、婆羅門亦復如是，於本劫本見、末劫末見，種種所說，盡入六十二見中，齊是不過。
 The same is true for recluses and brahmins. In the original view of this kalpa and the final view of the last kalpa, all kinds of sayings are integrated into the sixty-two views, and they are all the same.
「若比丘於六觸集、滅、味、過、出要，如實而知，則為最勝，出彼諸見。
 "If a bhikkhu truly understands the key points of the six contact groups, their cessation, their taste, their passing, and their origin, he will be the most successful and overcome these views.
如來自知生死已盡，所以有身，為欲福度諸天、人故，若其無身，則諸天、世人無所恃怙，猶如多羅樹斷其頭者，則不復生。
 The Tathagata knows that life and death have ended, so he has a body in order to bring blessings to all heavens and people. If he had no body, then all heavens and people would have nothing to rely on, just like a man who cuts off the head of a taro tree and will not be reborn.
佛亦如是，已斷生死，永不復生。」
 The same is true for Buddha, who has ceased life and death and will never be reborn again. "
當佛說此法時，大千世界三返六種震動。
 When the Buddha spoke this Dharma, the vast world shook three times and six ways.
爾時，阿難在佛後執扇扇佛，偏露右臂，長跪叉手，白佛言：
 At that time, Ananda was holding a fan behind the Buddha, exposing his right arm, kneeling with his hands folded, and said to the Buddha:
「此法甚深，當以何名？
 "This method is so profound, what should it be called?
云何奉持？」
 Why do you support it? "
佛告阿難：
 The Buddha told Ananda:
「當名此經為義動、法動、見動、魔動、梵動。」
 This sutra should be called the meaning movement, the Dharma movement, the view movement, the magic movement, and the Brahma movement.
爾時，阿難聞佛所說，歡喜奉行。
 At that time, Ananda heard what the Buddha said and followed it with joy.
佛說長阿含經卷第十四
 The Buddha Speaks of the Long Agama Sutra Volume 14
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【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
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佛說長阿含經卷第十五
 The Buddha Speaks of the Long Agama Sutra Volume 15
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

22 - DA 22 Śroṇatāṇḍya

（二二）第三分種德經第三
 (22) The third subdivision of Zhong De Jing, the third
如是我聞：
 This is what I heard:
一時，佛在鴦伽國，與大比丘眾千二百五十人俱。
 At one time, the Buddha was in the country of Yangjia, together with a group of 1,250 great monks.
遊行人間，止宿瞻婆城伽伽池側。
 Wandering around the world, he stopped and stopped by the Jiajia Pond in Po City.
時，有婆羅門，名曰種德，住瞻婆城，其城人民眾多，熾盛豐樂，波斯匿王即封此城與種德婆羅門，以為梵分。
 At that time, there was a Brahmin named Zhongde who lived in the city of Chanpo. The city had a large number of people and was prosperous and prosperous. King Pasenadi sealed the city and the Brahmin Zhongde as a Brahman branch.
此婆羅門七世以來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，世典幽微靡不綜練，又能善於大人相法、瞻候吉凶、祭祀儀禮，有五百弟子，教授不廢。
 This Brahman has been a true parent since the seventh generation, and cannot be underestimated by others. He is able to recite the three books of different schools to make it useful. He can distinguish all kinds of scriptures. The scriptures of the world are subtle and vague and cannot be comprehensively studied. He is also good at fortune-telling, anticipating good and bad luck, and offering sacrifices. There are five hundred disciples in the rituals, and the professor is not useless.
時，瞻婆城內諸婆羅門、長者、居士聞沙門瞿曇釋種子出家成道，從鴦伽國遊行人間，至瞻婆城伽伽池側，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、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，義味具足，梵行清淨。
 At that time, the Brahmins, elders, and lay people in Zhanpo City heard that the ascetic Qu Tan released the seeds and became a monk and became a Taoist. He traveled from the country of Yangjia to the world and arrived at the Jiajia Pond in Zhanpo City. There was a great name, which spread throughout the world, Tathagata, Supreme Truth, When he is fully enlightened, he has the tenth trumpet, and he bears witness to all gods, humans, demons, demons, gods, ascetics, and brahmanas, and he preaches the Dharma for others. His speech is all true, full of meaning and taste, and his holy life is pure.
「如此真人應往覲現，今我寧可往與相見。」
 Such a true man should go to the throne to appear. Now I would rather go and meet him.
作此言已，即共相率，出瞻婆城，隊隊相隨，欲往詣佛。
 Having said this, the generals led the troops out of the city of Zhanpo, and their troops followed each other, intending to go to the Buddha.
時，種德婆羅門在高臺上，遙見眾人隊隊相隨，故問侍者：
 At that time, the Brahmin Zhongde was on the high platform and saw a crowd of people following each other in the distance, so he asked the waiter:
「彼諸人等以何因緣隊隊相隨？
 "Why are these people following each other?
欲何所至？」
 Where do you want to go? "
侍者白言：
 The waiter said in vain:
「我聞沙門瞿曇釋種子出家成道，於鴦伽國遊行人間，至瞻婆城伽伽池側，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、魔、若魔、天、沙門、婆羅門中自身作證，為他人說，上中下言，皆悉真正，義味具足，梵行清淨；
 "I heard that the ascetic Qutan released seeds and became a monk. He traveled around the world in the country of Yangjia. When he arrived at the Jiajia Pond in Zhanpo City, he had a great name. It was spread all over the world. Tathagata, Supreme True Enlightenment, etc., with the tenth number, among all Gods, worldly people, demons, demons, gods, ascetics, and Brahmans bear witness to themselves, speak for others, speak up, down, and down, all are true, full of meaning, and the holy life is pure;
此瞻婆城諸婆羅門、長者、居士眾聚相隨，欲往問訊瞿曇沙門耳。」
 At this time, all the Brahmans, elders, and lay people in Po City gathered together and wanted to inquire about Qutan Samana. "
時，種德婆羅門即勅侍者：
 At that time, the virtuous Brahmin ordered the attendant:
「汝速持我聲，往語諸人：
 "Hurry up and hold on to my voice and say to everyone:
『卿等小住，須我往至，當共俱詣彼瞿曇所。』
 "Your Majesty and others are staying for a short time, and I have to go there. We should all go to Qutan's place together." 』
」
時，彼侍者即以種德聲，往語諸人言：
 At that time, the waiter used his virtuous voice to address everyone:
「諸人且住，須我往到，當共俱詣彼瞿曇所。」
 Everyone, please stay while I go there. We should all go to Qutan's place.
時，諸人報侍者言：
 At that time, everyone reported to the waiter:
「汝速還白婆羅門言：
 "You have returned to the Brahman saying:
『今正是時，宜共行也。』
 "Now is the right time to go together." 』
」
侍者還白：
 The waiter replied:
「諸人已住，言：
 "Everyone has settled down and said:
『今正是時，宜共行也。』
 "Now is the right time to go together." 』
」時，種德婆羅門即便下臺，至中門立。
 "At that time, the virtuous Brahmin will step down and stand in the middle gate.
時，有餘婆羅門五百人，以少因緣，先集門下，見種德婆羅門來，皆悉起迎問言：
 At that time, there were five hundred remaining Brahmins. Due to a small number of reasons, they gathered their disciples first. When they saw the Brahmins of Zhongde coming, they all stood up to greet them and said:
「大婆羅門！欲何所至？」
 Great Brahmin! Where do you want to go?
種德報言：
 Report on virtue:
「有沙門瞿曇釋種子出家成道，於鴦伽國遊行人間，至瞻婆城伽伽池側，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、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，義味具足，梵行清淨。
 "There was a recluse, Qu Tan, who released seeds and became a monk. He traveled around the world in the country of Yangjia. When he arrived at the Jiajia Pond in Zhanpo City, he had a great name. He was known all over the world as Tathagata, the Supreme True Enlightenment, etc., and he had the tenth number in all the heavens. Among the people, demons, demons, devas, ascetics, and brahmans, I bear witness myself and preach the Dharma for others. All the words spoken above and below are true, full of meaning, and the holy life is pure.
如是真人宜往覲現，我今欲往至彼相見。」
 If such a true person should go to the throne to appear, I would like to go there and meet him now. "
時，五百婆羅門即白種德言：
 At that time, five hundred Brahmins, the white race, said:
「勿往相見，所以者何？
 "Don't go to see each other, so why?
彼應詣此，此不應往。
 He should go here, and he should not go here.
今大婆羅門七世以來父母真正，不為他人之所輕毀；
 Since the seventh generation of this great Brahman, the true parents will not be underestimated by others;
若成就此法者，彼應詣此，此不應詣彼。
 If one achieves this Dharma, he should achieve this, and this should not achieve that.
又大婆羅門異學三部諷誦通利，種種經書皆能分別，世典幽微靡不綜練，又能善於大人相法、瞻相吉凶、祭祀儀禮；
 In addition, the great Brahman is a master of all three different schools of philosophy, able to distinguish between all kinds of scriptures, and the classics of the world are subtle and unrefined. He is also good at fortune-telling, fortune-telling, and sacrificial rituals.
成就此法者，彼應詣此，此不應詣彼。
 Those who achieve this method should achieve this, and this should not achieve that.
又大婆羅門顏貌端正，得梵色像；
 Also, the great Brahmin has a good appearance and has a Brahman-colored image;
成就此法者，彼應詣此，此不應詣彼。
 Those who achieve this method should achieve this, and this should not achieve that.
又大婆羅門戒德增上，智慧成就；
 Also, the great Brahman's moral character increased and his wisdom was achieved;
成就此法者，彼應詣此，此不應詣彼。
 Those who achieve this method should achieve this, and this should not achieve that.
「又大婆羅門所言柔和，辯才具足，義味清淨；
 “The great Brahman also speaks softly, possesses eloquence, and has pure meaning;
成就此法者，彼應詣此，此不應詣彼。
 Those who achieve this method should achieve this, and this should not achieve that.
又大婆羅門為大師，弟子眾多；
 Also, a great Brahmin is a master and has many disciples;
成就此法者，彼應詣此，此不應詣彼。
 Those who achieve this method should achieve this, and this should not achieve that.
又大婆羅門常教授五百婆羅門；
 Also, the great Brahman always taught five hundred Brahmins;
成就此法者，彼應詣此，此不應詣彼。
 Those who achieve this method should achieve this, and this should not achieve that.
又大婆羅門四方學者皆來請受，問諸技術祭祀之法，皆能具答；
 In addition, great Brahman scholars from all over the world came to invite me to ask questions about the techniques of sacrificial rituals, and all of them were able to provide answers;
成就此法者，彼應詣此，此不應詣彼。
 Those who achieve this method should achieve this, and this should not achieve that.
又大婆羅門為波斯匿王及瓶沙王恭敬供養；
 In addition, the great Brahmins respectfully made offerings to King Pasenadi and King Pingsha;
成就此法者，彼應詣此，此不應詣彼。
 Those who achieve this method should achieve this, and this should not achieve that.
又大婆羅門富有財寶，庫藏盈溢；
 Moreover, the great Brahman was rich in treasures, and his treasury was overflowing;
成就此法者，彼應詣此，此不應詣彼。
 Those who achieve this method should achieve this, and this should not achieve that.
又大婆羅門智慧明達，所言通利，無有怯弱；
 Moreover, the great Brahman is wise and clear, his words are prudent and he is not timid;
成就此法者，彼應詣此，此不應詣彼。」
 Those who achieve this method should achieve this, and this should not achieve that. "
爾時，種德告諸婆羅門曰：
 At that time, Zhong De told the Brahmins:
「如是！如是！如汝所言，我具有此德，非不有也。
 "That's it! That's it! As you said, I have this virtue, it's not impossible that I don't have it.
汝當聽我說，沙門瞿曇所有功德，我等應往彼，彼不應來此。
 You should listen to me, for all the merits of the ascetic Kutan, we should go there, and he should not come here.
沙門瞿曇七世已來父母真正，不為他人之所輕毀；
 The seventh life of the ascetic Qutan has given birth to the true parents and will not be underestimated by others;
彼成就此法者，我等應往彼，彼不應來此。
 If he accomplishes this, we should go there and he should not come here.
又沙門瞿曇顏貌端正，出剎利種；
 Also, the ascetic Qutan had a good appearance and was of the Ksakriya species;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇生尊貴處，出家為道；
 Also, the ascetic Qutan was born in a noble place and became a monk and became a Taoist;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇光色具足，種姓真正，出家修道；
 Also, the ascetic Qu Tan was endowed with light, true caste, and became a monk and practiced Taoism;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇生財富家，有大威力，出家為道；
 Also, the ascetic Qutan was born into a wealthy family and had great power, and he became a monk and became a Taoist;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
「又沙門瞿曇具賢聖戒，智慧成就；
 "Furthermore, the ascetic Qu Tan possesses the sage precepts and has achieved wisdom;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇，善於言語柔軟和雅；
 Also, the ascetic Qu Tan was good at speaking softly and elegantly;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇，為眾導師，弟子眾多；
 Also, the ascetic Qu Tan was a teacher and had many disciples;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇，永滅欲愛，無有卒暴，憂畏已除，衣毛不竪，歡喜和悅，見人稱善，善說行報，不毀餘道；
 Also, the ascetic Qu Tan, has forever destroyed desire and love, has no violence, has eliminated all worries and fears, has no hair on his clothes, is joyful and cheerful, praises people who do good deeds when he sees them, is good at talking about the rewards of deeds, and does not destroy the remaining path;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇，恒為波斯匿王及瓶沙王禮敬供養；
 Also, the ascetic Qutan always paid homage and made offerings to King Pasenadi and King Pingsha;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇，為沸伽羅娑羅婆羅門禮敬供養，亦為梵婆羅門、多利遮婆羅門、鋸齒婆羅門、首迦摩納都耶子所見供養；
 In addition, the ascetic Kutan paid homage and made offerings to the Brahmin Vekyarasara, and also made offerings to the Brahmin Brahmin, the Brahmin Dorika, the Brahmin Sawtooth, and the Brahmin Sugamanathuya;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
「又沙門瞿曇為諸聲聞弟子之所宗奉，禮敬供養，亦為諸天、餘鬼神眾之所恭敬，釋種、俱利、冥寧、跋祇、末羅、酥摩皆悉宗奉；
 "Furthermore, the ascetic Qutan is worshiped by all the disciples of the sravakas, and is worshiped and worshiped by all the gods and other ghosts and gods. Shizhong, Juli, Mingning, Bajji, Mara, and Sumo are all aware of it. Zongfeng;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇授波斯匿王及瓶沙王受三歸五戒；
 In addition, the ascetic Qutan granted King Pasenadi and King Pingsha the Three Returns and Five Precepts;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇授沸伽羅娑羅婆羅門等三歸五戒；
 In addition, the ascetic Qutan conferred the three precepts of rebirth and the five precepts to the Brahmin Bogyarasara and others;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇弟子受三自歸五戒，諸天、釋種、俱利等，皆受三歸五戒；
 Furthermore, the disciples of the ascetic Qutan received the three precepts of self-return and the five precepts, and all the gods, sects, and all the others also received the three precepts of self-return and five precepts;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
「又沙門瞿曇遊行之時，為一切人恭敬供養；
 "Also, when the ascetic Qutan is in procession, he respectfully makes offerings to everyone;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇所至城郭聚落，為人供養；
 Also, where the ascetic Qu Tan went to the city settlement, he made offerings to others;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇所至之處，非人、鬼神不敢觸嬈；
 Furthermore, wherever the ascetic Qutan went, non-human beings, ghosts and gods did not dare to touch Rao;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇所至之處，其處人民皆見光明，聞天樂音；
 Moreover, wherever the ascetic Qu Tan went, the people there saw the light and heard the music of heaven;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇所至之處，若欲去時，眾人戀慕，涕泣而送；
 Moreover, wherever the ascetic Qutan went, if he wanted to leave, everyone would admire him and send him away with tears in his eyes.
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
「又沙門瞿曇初出家時，父母涕泣，愛惜戀恨；
 "Also when the ascetic Qutan first became a monk, his parents wept with love and hatred;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇少壯出家，捨諸飾好、象馬、寶車、五欲、瓔珞；
 Also, the ascetic Qu Tan left home as a young man and gave up all his fine ornaments, such as elephants and horses, precious chariots, five desires, and necklaces;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇捨轉輪王位，出家為道，若其在家，當居四天下，統領民物，我等皆屬；
 Also, if the ascetic Kutansa turns the wheel of the throne and becomes a monk, if he is at home, he should live in the four heavens and rule the people, and we all belong to him;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
「又沙門瞿曇明解梵法，能為人說，亦與梵天往返言語；
 "Furthermore, the ascetic Qu Tan clearly understood the Brahma Dharma and could explain it to people, and he also spoke to and from Brahma.
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇三十二相皆悉具足；
 Furthermore, the thirty-two physical signs of the ascetic Qutan are all fulfilled;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
又沙門瞿曇智慧通達，無有怯弱；
 Moreover, the ascetic Qutan is wise and thorough, without any cowardice;
成就此法者，我應詣彼，彼不應來此。
 Those who have accomplished this Dharma, I should go to him, and he should not come here.
彼瞿曇今來至此瞻婆城伽伽池側，於我為尊，又是貴客，宜往親覲。」
 Qu Tan has come here to look at the Jiajia Pond in Po City. He respects me and is an honored guest, so he should go and pay homage to me. "
時，五百婆羅門白種德言：
 At that time, five hundred white Brahmins said:
「甚奇！甚特！彼之功德乃如是耶？
 How strange! How special! Is his merit and virtue like this?
若彼於諸德中能成一者尚不應來，況今盡具！宜盡相率，共往問訊。」
 If he could be one among all the virtues, he should not have come yet, how could he not be here now? It is advisable to follow each other's lead and go to inquire together. "
種德答言：
 Zhongde replied:
「汝欲行者，宜知是時。」
 If you want to do it, you should know the right time.
時，種德即嚴駕寶車，與五百婆羅門及瞻婆城諸婆羅門長者、居士，前後圍遶，詣伽伽池。
 At that time, Zhongde Jiyan drove a precious chariot, surrounded by five hundred Brahmins and other Brahmin elders and laymen from Zhanpo City, and went to Gaga Pond.
去池不遠，自思惟言：
 Not far from the pond, I thought to myself:
「我設問瞿曇，或不可彼意，彼沙門瞿曇當呵我言：
 "If I ask Qutan whether I know what he means, the ascetic Qutan should tell me:
『應如是問，不應如是問。』
 "You should ask like this, you shouldn't ask like this." 』
眾人聞者，謂我無智，損我名稱。
 When people hear this, they call me ignorant and damage my name.
設沙門瞿曇問我義者，我答或不稱彼意，彼沙門當呵我言：
 Suppose a recluse, Qutan, asks me about my righteousness. If I answer that I may not agree with him, that recluse should tell me:
『應如是答，不應如是答。』
 "You should answer like this, you shouldn't answer like this." 』
眾人聞者，謂我無智，損我名稱。
 When people hear this, they call me ignorant and damage my name.
設我默然於此還者，眾人當言：
 If I return here silently, everyone should say:
『此無所知。』
 "I don't know this. 』
竟不能至沙門瞿曇所，損我名稱。
 I can't go to the ascetic Qu Tan's place, which damages my name.
若沙門瞿曇問我婆羅門法者，我答瞿曇足合其意耳。」
 If the ascetic Qu Tan asks me about the Brahmin Dharma, I will answer Qu Tan in a way that suits his ears. "
時，種德於伽伽池側作是念已，即便前行下車步進，至世尊所，問訊已，一面坐。
 At that time, Zhongde was sitting on the Jiajia Pond, having recited this thought, he got off the car and walked forward to where the World Honored One was. After questioning him, he sat down.
時，瞻婆城諸婆羅門、長者、居士，或有禮佛而坐者，或有問訊而坐者，或有稱名而坐者，或叉手向佛而坐者，或有默然而坐者。
 At that time, I saw all the Brahmins, elders, and lay people in Po City. Some were sitting to pay homage to the Buddha, some were sitting to ask questions, some were sitting to say names, some were sitting with folded hands facing the Buddha, or some were sitting in silence.
眾坐既定，佛知種德婆羅門心中所念，而告之曰：
 When everyone was seated, the Buddha knew what was in Brahman Zhongde's mind and told him:
「汝所念者，當隨汝願！」佛問種德：
 "Whatever you think of should follow your wish!" The Buddha asked about the virtue:
「汝婆羅門成就幾法？
 "How many dharma have you accomplished as a Brahmin?
所言誠實，能不虛妄。」
 What you say is honest and not false. "
爾時，種德默自念言：
 At that time, Zhong Demo thought to himself:
「甚奇！甚特！沙門瞿曇有大神力，乃見人心，如我所念而問我義。」
 It's amazing! It's extraordinary! The ascetic Qutan has great spiritual power. He can see people's hearts and question my righteousness as I think.
時，種德婆羅門端身正坐，四顧大眾，熙怡而笑，方答佛言：
 At that time, the Brahmin Zhongde sat upright, looked around at the crowd, smiled happily, and then answered the Buddha:
「我婆羅門成就五法，所言至誠，無有虛妄。
 "I, the Brahmin, have accomplished the five Dharmas, and what I say is sincere and without any falsehood.
云何為五？
 Why is the cloud five?
一者婆羅門七世已來父母真正，不為他人之所輕毀。
 First, the Brahmans who have been born for seven generations are true parents and cannot be underestimated by others.
二者異學三部諷誦通利，種種經書盡能分別，世典幽微靡不綜練，又能善於大人相法、明察吉凶、祭祀儀禮。
 The two foreign studies and the three volumes of satire and recitation are very useful. They can distinguish various scriptures as much as possible. The classics of the world are subtle and vague, but they are also good at observing the fortunes of adults, discerning good and bad luck, and performing sacrifices and rituals.
三者顏貌端正。
 All three are good-looking.
四者持戒具足。
 The fourth is to uphold the precepts and have sufficient precepts.
五者智慧通達。
 The fifth one is wise and thorough.
是為五。
 It's five.
瞿曇！婆羅門成就此五法，所言誠實，無有虛妄。」
 Qu Tan! Brahmans achieve these five dharma and speak truthfully and without any falsehood. "
佛言：
 Buddha said:
「善哉！種德！頗有婆羅門於五法中捨一成四，亦所言誠實，無有虛妄，得名婆羅門耶？」
 Excellent! This kind of virtue! There is a Brahmin who gives up only four out of the five dharma, and his words are honest and without any falsehood. How can he be named a Brahmin?
種德白佛言：
 Zhongde said to Buddha:
「有。
 "have.
所以者何？
 So what?
瞿曇！何用生為？
 Qu Tan! Why use life?
若婆羅門異學三部諷誦通利，種種經書盡能分別，世典幽微靡不綜練，又能善於大人相法、明察吉凶、祭祀儀禮，顏貌端正，持戒具足，智慧通達；
 If the three parts of the Brahmanic philosophy are well versed in reciting and reciting, can distinguish all kinds of scriptures, and the classics of the world are subtle and unrefined, and can be good at fortune-telling, discerning good and bad luck, sacrificial rituals, have a good appearance, uphold the precepts, and have thorough wisdom;
有此四法，則所言誠實，無有虛妄，名婆羅門。」
 If there are these four dharmas, then what you say is honest and has no falsehood, and it is called Brahman. "
佛告種德：
 The Buddha told about cultivating virtue:
「善哉！善哉！若於此四法中捨一成三者，亦所言誠實，無有虛妄，名婆羅門耶？」
 Excellent! Excellent! If one of these four dharma is sacrificed into three, what he says is true and has no falsehood. How can he be called a Brahman?
種德報言：
 Report on virtue:
「有。
 "have.
所以者何？
 So what?
何用生、誦為？
 What is the use of living and reciting?
若婆羅門顏貌端正，持戒具足，智慧通達；
 If a Brahmin is good-looking, has sufficient precepts, and is wise and thorough;
成此三者，所言真誠，無有虛妄，名婆羅門。」
 Those who have achieved these three and speak sincerely without any falsehood are called Brahmans. "
佛言：
 Buddha said:
「善哉！善哉！云何？
 "Good! Good! Why?
若於三法中捨一成二，彼亦所言至誠，無有虛妄，名婆羅門耶？」
 If one and two of the three dharma are given up, what he says is sincere and without any falsehood, is he called Brahman? "
答曰：
 Answer:
「有。
 "have.
所以者何？
 So what?
何用生、誦及端正為？」
 What is the use of birth, recitation and correctness? "
爾時，五百婆羅門各各舉聲，語種德婆羅門言：
 At that time, each of the five hundred Brahmins raised his voice, and the Brahmin of the language Zhongde said:
「何故呵止生、誦及與端正，謂為無用？」
 Why do we call it useless to stop birth, recite, and correct?
爾時，世尊告五百婆羅門曰：
 At that time, the World-Honored One told the five hundred Brahmins:
「若種德婆羅門容貌醜陋，無有種姓，諷誦不利，無有辯才、智慧、善答，不能與我言者，汝等可語；
 "If a virtuous Brahmin is ugly in appearance, has no caste, is bad at reciting, has no eloquence, wisdom, and good answers, and cannot speak to me, you can speak to me;
若種德顏貌端正，種姓具足，諷誦通利，智慧辯才，善於問答，足堪與我共論義者，汝等且默，聽此人語。」
 If he has a good appearance, a good caste, good ability in sarcasm, wisdom and eloquence, and is good at asking questions, and is worthy enough to discuss justice with me, you should be silent and listen to this person's words. "
爾時，種德婆羅門白佛言：
 At that time, the virtuous Brahmin said to the Buddha:
「唯願瞿曇且小停止！我自以法往訓此人。」
 I only hope that Qu Tan will stop! I will teach this person a lesson.
爾時，種德尋告五百婆羅門曰：
 At that time, Zhongde went to the five hundred Brahmins and said:
「鴦伽摩納今在此眾中，是我外甥，汝等見不？
 "Yangjamana is among this crowd now. He is my nephew. Do you see him?
今諸大眾普共集此，唯除瞿曇顏貌端正，其餘無及此摩納者；
 Now all the people are gathered here, except for Qu Tan, who has a good appearance, no one else can compare to this mana;
而此摩納殺生、偷盜、淫逸、無禮、虛妄、欺誑，以火燒人，斷道為惡。
 And this mana kills, steals, engages in lewdness, is rude, lies, deceives, burns people with fire, and cuts off the path, which is evil.
諸婆羅門！此鴦伽摩納眾惡悉備，然則諷誦、端正，竟何用為？」
 Brahmins! This Yang Jia Mana is full of evils, but what is the use of satirizing and correcting it? "
時，五百婆羅門默然不對。
 At that time, five hundred brahmins remained silent.
種德白佛言：
 Zhongde said to Buddha:
「若持戒具足，智慧通達，則所言至誠，無有虛妄，得名婆羅門也。」
 If you keep the precepts well and are wise and thorough, then what you say is sincere and without any falsehood, and you will be called Brahmin.
佛言：
 Buddha said:
「善哉！善哉！云何，種德！若於二法中捨一成一，亦所言誠實，無有虛妄，名婆羅門耶？」
 Excellent! Excellent! What kind of virtue is that? If you give up one of the two dharmas into one, and your words are honest and without falsehood, then you are called Brahman?
答曰：
 Answer:
「不得。
 "No.
所以者何？
 So what?
戒即智慧，智慧即戒；
 Precepts are wisdom, wisdom is precepts;
有戒有智，然後所言誠實，無有虛妄，我說名婆羅門。」
 If one has precepts and wisdom, and then speaks truthfully and without falsehood, I call him a Brahman. "
佛言：
 Buddha said:
「善哉！善哉！如汝所說，有戒則有慧，有慧則有戒；
 "How good! How good! As you said, when there is discipline, there is wisdom, and when there is wisdom, there is discipline;
戒能淨慧，慧能淨戒。
 Precepts can purify wisdom, and wisdom can purify precepts.
種德！如人洗手，左右相須，左能淨右，右能淨左。
 Plant virtue! Just like when a person washes his hands, the left and right sides are connected. The left side can clean the right side, and the right side can clean the left side.
此亦如是，有慧則有戒，有戒則有慧，戒能淨慧，慧能淨戒。
 This is also the case, if there is wisdom, there will be precepts, and if there are precepts, there will be wisdom. Precepts can purify wisdom, and wisdom can purify precepts.
婆羅門！戒、慧具者，我說名比丘。」
 Brahman! I call the person who possesses precepts and wisdom a bhikkhu. "
爾時，種德婆羅門白佛言：
 At that time, the virtuous Brahmin said to the Buddha:
「云何為戒？」
 What is the precept?
佛言：
 Buddha said:
「諦聽！諦聽！善思念之，吾當為汝一一分別。」
 Listen carefully! Listen carefully! Think carefully about them, and I will distinguish them one by one for you.
對曰：
 To say:
「唯然！願樂欲聞。」
 Wei Ran! May you enjoy hearing it.
爾時，世尊告婆羅門曰：
 At that time, the World-Honored One told the Brahmin:
「若如來出現於世，應供、正遍知、明行成、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，於諸天、世人、沙門、婆羅門中，自身作證，為他人說，上中下言，皆悉真正，義味具足，梵行清淨。
 "If the Tathagata appears in the world, he is worthy of offerings, he is right and omniscient, he has attained enlightenment, he is good at passing away, he understands the world, he is the supreme leader, he is the master of husbands, he is the teacher of gods and men, he is the Buddha, and he is the world-honored one, he is among the gods, the worldly people, ascetics, and brahmins. , testify for oneself, speak for others, speak up, down, and down, all are true, full of meaning, and the holy life is pure.
若長者、長者子聞此法者，信心清淨；
 If elders and elders’ sons hear this Dharma, their faith will be pure;
信心清淨已，作如是觀：
 Now that your faith has been purified, contemplate like this:
『在家為難，譬如桎梏；
 "Difficulties at home are like shackles;
欲修梵行，不得自在。
 If you want to practice the holy life, you will not be able to feel at ease.
今我寧可剃除鬚髮，服三法衣，出家修道。』
 Now I would rather shave off my beard and hair, wear the three dharma robes, and become a monk and practice Taoism. 』
彼於異時捨家財業，棄捐親族，服三法衣，去諸飾好，諷誦毘尼，具足戒律，捨殺不殺，——乃至心法四禪現得歡樂。
 At a different time, he gave up his family's property, abandoned his relatives, wore the three dharma robes, put off all his ornaments, recited Vinaya, followed the precepts, refrained from killing, and even attained joy in the four jhanas of his mind.
所以者何？
 So what?
斯由精勤，專念不忘，樂獨閑居之所得也。
 This is the result of hard work, concentration and never forgetting, and the joy of living alone.
婆羅門！是為具戒。」
 Brahman! It is for the sake of discipline. "
又問：
 Asked again:
「云何為慧？」
 What is wisdom?
佛言：
 Buddha said:
「若比丘以三昧心清淨無穢，柔軟調伏，住不動處，——乃至得三明，除去無明，生於慧明，滅於闇冥，生大法光，出漏盡智。
 "If a bhikkhu has a pure and unpolluted mind in samadhi, is soft and tamed, and stays in an immovable place, he will even obtain the three clarities, eliminate ignorance, be born in wisdom, disappear in darkness, give birth to the light of the great Dharma, and emerge from the wisdom that eliminates outflows.
所以者何？
 So what?
斯由精勤，專念不忘，樂獨閑居之所得也。
 This is the result of hard work, concentration and never forgetting, and the joy of living alone.
婆羅門！是為智慧具足。」
 Brahman! It is for wisdom. "
時，種德婆羅門白佛言：
 At that time, Brahmin Zhongde said to the Buddha:
「今我歸依佛、法、聖眾，唯願聽我於正法中為優婆塞！自今已後，盡形壽不殺、不盜、不婬、不欺、不飲酒。」
 Now I take refuge in the Buddha, the Dharma, and the saints, and I only wish to hear that I am an Upasaka in the true Dharma! From now on, I will not kill, steal, commit adultery, cheat, or drink alcohol throughout my life.
時，種德婆羅門聞佛所說，歡喜奉行。
 At that time, the virtuous Brahmin heard what the Buddha said and followed it with joy.

23 - DA 23 Kūṭatāṇḍya

（二三）佛說長阿含第三分究羅檀頭經第四
 (23) The Buddha said that the third part of the Chang Agama is the fourth part of the Luo Tan Tou Sutra.
如是我聞：
 This is what I heard:
一時，佛在俱薩羅國，與大比丘眾千二百五十人俱，遊行人間，至俱薩羅佉㝹婆提婆羅門村北，止宿尸舍婆林中。
 At one time, the Buddha was in the Kingdom of Kusa, together with a group of 1,250 great bhikkhus, walking around the world to the north of the Brahman village of Kusa, where he stayed in the corpse forest.
時，有婆羅門名究羅檀頭，止佉㝹婆提村，其村豐樂，人民熾盛，園觀浴池，樹木清涼，波斯匿王即封此村與究羅檀頭婆羅門，以為梵分。
 At that time, there was a Brahmin named Cholutantou, who lived in the village of Kushivati. The village was prosperous, the people were prosperous, the garden had a bathing pool, and the trees were cool. King Pasenadi sealed the village with the Brahmin Cholutantou and regarded it as a Brahman branch.
此婆羅門七世已來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，世典幽微靡不綜練，又能善於大人相法、瞻候吉凶、祭祀儀禮，有五百弟子，教授不廢。
 This Brahman of the seventh generation has come to be a true parent, and cannot be despised by others. He can recite three different schools of wisdom and is very helpful. He can distinguish all kinds of scriptures. The scriptures of the world are subtle and vague but cannot be comprehensively studied. He can also be good at reading the Dharma of adults, predicting good and bad luck, and There are five hundred disciples in the sacrificial rituals, and the professor is not useless.
時，婆羅門欲設大祀，辦五百特牛、五百牸牛、五百特犢、五百牸犢、五百羖羊、五百羯羊，欲以供祀。
 At that time, the Brahmins wanted to hold a big sacrifice and offered five hundred special oxen, five hundred yak oxen, five hundred special calves, five hundred yak calves, five hundred goats, and five hundred goats to offer sacrifices.
時，佉㝹婆提村諸婆羅門、長者、居士聞沙門瞿曇釋種子出家成道，從俱薩羅國人間遊行，至佉㝹婆提村北尸舍林止，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、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，義味具足，梵行清淨。
 At that time, the Brahmans, elders, and lay people in the village of Kikvati heard that the ascetic Qu Tan released the seeds and became a monk. They marched from the people of Kusaluo country to the corpse forest in the north of the village. They had a great name and spread all over the world. , the Tathagata, the Supreme True Enlightenment, etc., possessing the tenth title, bear witness to all gods, human beings, demons, demons, gods, ascetics, and Brahmans, and speak the Dharma for others, speaking up, down, and down, all knowing the truth and meaning. With enough, the holy life is pure.
「如此真人，應往覲現，今我等寧可往共相見。」
 Such a true man should go to the palace to appear. Now we would rather go and meet him together.
作此語已，即便相率，出佉㝹婆提村，隊隊相隨，欲詣佛所。
 After saying these words, he immediately led the troops out of the village of Khevati, and followed each other, hoping to reach the Buddha's place.
時，究羅檀頭婆羅門在高樓上，遙見眾人隊隊相隨，顧問侍者：
 At that time, the Brahmin Chouratantou was on a high building. He saw a crowd of people following each other in the distance. He asked the waiter:
「彼諸人等，以何因緣隊隊相隨？
 "Why do those people follow each other in groups?
欲何所至？」
 Where do you want to go? "
侍者白言：
 The waiter said in vain:
「我聞沙門瞿曇釋種子出家成道，於俱薩羅國遊行人間，詣佉㝹婆提村北尸舍婆林中止，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、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，義味具足，梵行清淨。
 "I heard that the ascetic Qu Tan released seeds and became a monk. He was traveling around the world in the country of Kusalua. He stopped at the corpse forest in the north of the village of Kikavati. He had a great name and spread all over the world. He was Tathagata, the True One, and the Enlightenment. Ten He has a sufficient number of words, and he is a witness to all gods, humans, demons, gods, ascetics, and brahmans. He speaks Dharma for others. His words are all true, full of meaning and taste, and his holy life is pure.
此村諸婆羅門、長者、居士眾聚相隨，欲往問訊沙門瞿曇耳。」
 All the Brahmans, elders and laymen in this village gathered together and wanted to ask the ascetic Go Tan'er. "
時，究羅檀頭婆羅門即勅侍者：
 At that time, the Brahmin Chouratantou ordered the attendant:
「汝速持我聲，往語諸人言：
 "Hurry up and hold on to my voice and say to everyone:
『卿等小住，須待我往，當共俱詣沙門瞿曇。』
 "Your Majesty, please stay here for a while and wait for me to go. We should all go to Samana Qutan." 』
」
時，彼侍者即承教命，往語諸人言：
 At that time, the waiter accepted the teaching and told everyone:
「且住！須我往到，當共俱詣沙門瞿曇所。」
 Stay here! I'll go there and we'll all go to the Samana Kutan's place.
諸人報使者言：
 Everyone reported to the messenger:
「汝速還白婆羅門：
 "You will soon return the white Brahman:
『今正是時，宜共行也。』
 "Now is the right time to go together." 』
」
侍者還白，諸人已住，言：
 The waiter still said nothing, but everyone had already settled in, and said:
「今正是時，宜共行也。」
 This is the right time to go together.
時，婆羅門即便下樓，出中門立。
 At that time, the Brahmin would go downstairs and stand at the central gate.
時，有餘婆羅門五百人在中門外坐，助究羅檀頭施設大祀，見究羅檀頭，皆悉起迎問言：
 At that time, there were more than five hundred Brahmins sitting outside the central gate, helping Kuluo Tantou to perform the great sacrifice. When they saw Kuluo Tantou, they all stood up to greet him and said:
「大婆羅門！欲何所至？」
 Great Brahmin! Where do you want to go?
報言：
 Report:
「我聞有沙門瞿曇釋種子出家成道，於俱薩羅國人間遊行，詣佉㝹婆提村北尸舍婆林，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、沙門、婆羅門中，自身作證，為人說法，上中下言，皆悉真正，義味具足，梵行清淨。
 "I heard that the ascetic Qu Tan released the seeds and became a monk. He was traveling among the people in the country of Kusalua. He went to the corpse forest in the north of the village of Kikavati. He had a great name and was spread all over the world. He was the Tathagata, the True One, and the Enlightenment. He has a sufficient chant, and he testifies himself among the gods, people, ascetics, and Brahmans, and he teaches Dharma to others. His upper and lower speeches are all true, his meaning is full, and his holy life is pure.
如此真人，宜往覲現。
 Such a real person should go to the temple to appear.
諸婆羅門！我又聞瞿曇知三種祭祀、十六祀具，今我眾中先學舊識所不能知，我今欲大祭祀，牛羊已備，欲詣瞿曇問三種祭祀、十六祀具，我等得此祭祀法已，功德具足，名稱遠聞。」
 Brahmins! I also heard that Qu Tan knew about the three kinds of sacrifices and the sixteen sacrificial utensils. Now among the people who have learned from the old knowledge, I cannot know. Now I want to make a big sacrifice. I have prepared the oxen and sheep. I want to ask Qu Tan about the three kinds of sacrifices and the sixteen sacrifices. You know, we have obtained this sacrificial method. It has great merits and virtues, and its name is heard far and wide. "
時，五百婆羅門白究羅檀頭言：
 At that time, five hundred Brahmins Baichura Tan spoke:
「大師勿往，所以者何？
 "Master, don't go, so why?
彼應來此，此不應往。
 He should come here, and he should not go here.
大師七世已來父母真正，不為他人之所輕毀，若成此法者，彼應來此，此不應詣彼。」
 The master has been a true parent for seven generations and should not be underestimated or undermined by others. If he achieves this method, he should come here and should not reach this. "
又言：
 Also said:
「大師異學三部諷誦通利，種種經書盡能分別，世典幽微無不綜練，又能善於大人相法、瞻相吉凶、祭祀儀禮，成此法者，彼應詣此，此不應詣彼。
 "The master is able to recite and recite the three volumes of different sects. He is able to differentiate between all kinds of scriptures. He is able to comprehensively study all the subtle world scriptures. He is also good at fortune-telling, predicting good and bad luck, and performing rituals. Those who have mastered this method should achieve this. This is not the case." Should reach him.
又大師顏貌端正，得梵色像，成此法者，彼應詣此，此不應詣彼，又大師戒德增上，智慧成就，成就此法者，彼應詣此，此不應詣彼。
 Moreover, the master has a good appearance, has obtained the image of Brahma, and has achieved this Dharma, he should aspire to this, and he should not abide by that. Also, the master's virtue has increased, his wisdom has been achieved, and he has accomplished this Dharma, he should abide by this, but he should not abide by this. Go to him.
又大師所言柔和，辯才具足，義味清淨，成此法者，彼應詣此，此不應詣彼。」
 Furthermore, as the Master said, those who are gentle, have sufficient eloquence, and have pure meanings, and who have achieved this Dharma, should follow this method and should not follow that method. "
「又大師為眾導首，弟子眾多，成此法者，彼應詣此，此不應詣彼。
 "Furthermore, the master is the leader of the crowd and has many disciples. Those who have achieved this Dharma should follow this one and not that one.
又大師常教授五百婆羅門，成此法者，彼應詣此，此不應詣彼。
 Moreover, the master often teaches five hundred brahmins. Those who have achieved this method should follow this method and this should not achieve that method.
又大師四方學者皆來請受，問諸技術祭祀之法，皆能具答，成此法者，彼應詣此，此不應詣彼。
 Also, Master, scholars from all over the world came to ask for advice on the methods of performing sacrifices, and they were all able to answer them. Those who accomplished this method should do this, and this should not do that.
又大師為波斯匿王及瓶沙王恭敬供養，成此法者，彼應詣此，此不應詣彼。
 Furthermore, the master respectfully made offerings to King Bosnadi and King Pingsha. Those who have accomplished this Dharma should do this, and this should not do that.
又大師富有財寶，庫藏盈溢，成此法者，彼應詣此，此不應詣彼。
 Moreover, the master is rich in treasures and his treasury is overflowing. Those who achieve this Dharma should achieve this, and this should not achieve that.
又大師智慧明達，所言通利，無有怯弱，成此法者，彼應詣此，此不應詣彼。
 Moreover, the master is wise and clear, and what he says is very beneficial. There is no timidity. Those who achieve this method should follow this method, and this should not achieve that.
大師若具足此十一法，彼應詣此，此不應詣彼。」
 If a master possesses these eleven methods, he should achieve this, but not that. "
時，究羅檀頭言：
 At that time, Luo Tan Tou said:
「如是，如是，如汝等言。
 "So, so, as you said.
我實有此德，非不有也，汝當復聽我說，沙門瞿曇所成功德，我等應詣彼，彼不應來此。
 I do have this kind of virtue, and it is not impossible that I don’t have it. You should listen to me again. For the virtue accomplished by the ascetic Qutan, we should go to him, and he should not come here.
沙門瞿曇七世已來父母真正，不為他人之所輕毀，彼成此法者，我等應詣彼，彼不應來。
 The Seventh Life of Recluse Qutan has given birth to true parents, and should not be underestimated or undermined by others. If they have achieved this Dharma, we should reach out to them, and they should not come.
又沙門瞿曇顏貌端正，出剎利種，成此法者，我應詣彼，彼不應來。
 Also, if the ascetic Qu Tan has a good appearance, is of the Ksāriya seed, and has accomplished this Dharma, I should go to him, but he should not come.
又沙門瞿曇生尊貴家，出家為道，成此法者，我應詣彼，彼不應來此。
 Also, the ascetic Qutan was born into a noble family, became a monk and became a Taoist, and he accomplished this Dharma. I should go to that person, but he should not come here.
又沙門瞿曇光明具足，種姓真正，出家修道，成此法者，我應詣彼，彼不應來。
 Also, if the ascetic Qutan is endowed with light, has a true caste, has become a monk and practiced Taoism, and has accomplished this Dharma, I should go to him, but he should not come.
又沙門瞿曇生財富家，有大威力，出家修道，成此法者，我應詣彼，彼不應來。」
 Also, the ascetic Qutan was born into a wealthy family and had great power. He became a monk and practiced Taoism. If he achieved this Dharma, I should go to him, but he should not come. "
「又沙門瞿曇具賢聖戒，智慧成就，成此法者，我應詣彼，彼不應來。
 "Furthermore, the ascetic Qutan has the sage precepts, wisdom, and attainment of this Dharma. I should go to him, but he should not come.
又沙門瞿曇善於言語，柔軟和雅，成此法者，我應詣彼，彼不應來。
 Moreover, the ascetic Qutan is good at speaking, gentle and elegant. If he has achieved this method, I should go to him, but he should not come.
又沙門瞿曇為眾導師，弟子眾多，成此法者，我應詣彼，彼不應來。
 Moreover, the ascetic Qutan is the teacher of all the disciples, and he has many disciples. If he achieves this Dharma, I should go to him, but he should not come.
又沙門瞿曇永滅欲愛，無有卒暴，憂畏已除，衣毛不竪，歡喜和悅，見人稱善，善說行報，不毀餘道，成此法者，我應詣彼，彼不應來。
 Also, the ascetic Qutan has permanently destroyed desire and love, has no violence, has eliminated worries and fears, has no hair on his clothes, is happy and harmonious, praises others for his good deeds when he sees them, is good at talking about the rewards of deeds, and does not destroy the remaining path. I should seek him out if he has achieved this Dharma. , he should not come.
又沙門瞿曇常為波斯匿王及瓶沙王禮敬供養，成此法者，我應詣彼，彼不應來。
 Furthermore, the ascetic Qu Tan always paid homage and made offerings to King Pasenadi and King Pingsha. If he achieves this Dharma, I should go to him, but he should not come.
又沙門瞿曇為沸伽羅娑羅婆羅門禮敬供養，亦為梵婆羅門、多利遮婆羅門、種德婆羅門、首伽摩納兜耶子恭敬供養，成此法者，我應詣彼，彼不應來。」
 Furthermore, the ascetic Kutan respectfully makes offerings to the Brahmins of Vekyarasara, and also makes offerings to the Brahmins of Brahmana, Brahmins of Dorika, Brahmins of Zhāngde, and Sōgāmanātūya. Those who have accomplished this Dharma, I should approach him, but he should not. Come. "
「又沙門瞿曇為諸聲聞弟子之所宗奉禮敬供養，亦為諸天及諸鬼神之所恭敬，釋種、俱梨、冥寧、跋祇、末羅、蘇摩皆悉宗奉，成此法者，我應詣彼，彼不應來。
 "Furthermore, the ascetic Qutan is worshiped and offered to the sects of all the disciples of the sravakas. He is also respected by the heavens and all ghosts and gods. Shizhong, Kalli, Mingning, Bajji, Mara, and Soma all pay homage to their sects. , whoever achieves this method, I should go to him, but he should not come.
又沙門瞿曇波斯匿王及瓶沙王受三歸五戒，成此法者，我應詣彼，彼不應來。
 Furthermore, the ascetics King Qutanpasani and King Pingsha received the Three Returns and Five Precepts and achieved this Dharma. I should go to them, but they should not come.
又沙門瞿曇沸伽羅娑羅婆羅門等受三歸五戒，成此法者，我應詣彼，彼不應來。
 Also, if the ascetic, Qu Tan Fei, Kalasara, Brahman and others have received the Three Returns and Five Precepts and achieved this Dharma, I should go to him, but he should not come.
又沙門瞿曇弟子受三歸五戒，諸天、釋種、俱梨等，受三歸五戒，成此法者，我應詣彼，彼不應來。」
 Also, the disciples of the ascetic Qutan have received the Three Returns and Five Precepts. All gods, Shizhongs, and Juli, etc., have received the Three Returns and Five Precepts. Those who have accomplished this Dharma, I should go to him, and he should not come. "
「又沙門瞿曇所遊行處，為一切人恭敬供養，成此法者，我應詣彼，彼不應來。
 "Furthermore, wherever the ascetic Qutan goes, he respectfully makes offerings to everyone. If he has accomplished this Dharma, I should go to him, but he should not come.
又沙門瞿曇所至城郭村邑，無不傾動恭敬供養，成此法者，我應詣彼，彼不應來。
 Furthermore, wherever the ascetic Qu Tan went to the city, village, or city, he would pay tribute and make offerings to him. If he accomplished this Dharma, I should go to him, but he should not come.
又沙門瞿曇所至之處，非人、鬼神不敢觸嬈，成此法者，我應詣彼，彼不應來。
 Furthermore, wherever the ascetic Qutan goes, non-human beings, ghosts and gods dare not touch him. If he achieves this Dharma, I should go to him, and he should not come.
又沙門瞿曇所至之處，其處人民皆見光明，聞天樂音，成此法者，我應詣彼，彼不應來。
 Furthermore, wherever the ascetic Qutan goes, the people there see the light and hear the music of heaven. If he has accomplished this Dharma, I should go to him, but he should not come.
又沙門瞿曇所至之處，若欲去時，眾人戀慕，涕泣而送，成此法者，我應詣彼，彼不應來。」
 Moreover, wherever the ascetic Qutan goes, if he wants to leave, everyone will admire him and send him away in tears. If he has accomplished this Dharma, I should go to him, but he should not come. "
「又沙門瞿曇初出家時，父母宗親涕泣戀恨，成此法者，我應詣彼，彼不應來。
 "Furthermore, when the ascetic Qutan first became a monk, his parents and relatives wept with love and hatred. If he accomplished this Dharma, I should go to him, but he should not come.
又沙門瞿曇少壯出家，捨諸飾好、象馬、寶車、五欲、瓔珞，成此法者，我應詣彼，彼不應來。
 Also, when the ascetic Qu Tan left home as a young man, he gave up all his ornaments, such as elephants and horses, precious chariots, five desires, and necklaces. If he accomplished this Dharma, I should go to him, but he should not come.
又沙門瞿曇捨轉輪王位，出家修道，若其在家，王四天下，統領民物，我等皆屬，成此法者，我應詣彼，彼不應來。」
 Also, if the ascetic Kutansa turns the wheel of the throne and becomes a monk to practice Taoism, if he is at home, he will rule the four heavens and rule the people. We all belong to him. If he achieves this Dharma, I should go to him, and he should not come. "
「又沙門瞿曇明解梵法，能為人說，亦與梵天往返語言，成此法者，我應詣彼，彼不應來。
 "Furthermore, the ascetic Qutan understands the Brahma Dharma clearly and can explain it to people. He also communicates with Brahma in a back-and-forth manner. If he achieves this Dharma, I should go to him, but he should not come.
又沙門瞿曇明解三種祭祀、十六祀具，我等宿舊所不能知，成此法者，我應詣彼，彼不應來。
 Furthermore, the ascetic Qutan clearly explains the three kinds of sacrifices and the sixteen kinds of sacrificial utensils, which we, the old people, cannot understand. Those who have accomplished this method should go to him, but he should not come.
又沙門瞿曇三十二相具足，成此法者，我應詣彼，彼不應來。
 Furthermore, if the recluse Qutan possesses the thirty-two characteristics and achieves this Dharma, I should go to him, but he should not come.
又沙門瞿曇智慧通達，無有怯弱，成此法者，我應詣彼，彼不應來。
 Moreover, the ascetic Qutan is wise and thorough, and has no cowardice. If he achieves this Dharma, I should go to him, but he should not come.
彼瞿曇來至此佉㝹婆提村，於我為尊，又是貴客，宜往覲現。」
 That Qu Tan came to this village of Qibuti. He respects me and is an honored guest, so he should go and pay homage to me. "
時，五百婆羅門白究羅檀頭言：
 At that time, five hundred Brahmins Baichura Tan spoke:
「甚奇！甚特！彼之功德乃如是耶？
 How strange! How special! Is his merit and virtue like this?
若使瞿曇於諸德中成就一者，尚不應來，況今盡具？
 If Qu Tan could achieve one of the virtues, he should not have come yet, how much more could he have it all now?
宜盡相率，共往問訊。」
 It is advisable to follow each other's lead and go to inquire together. "
究羅檀頭言：
 Luo Tan’s words:
「欲行者，宜知是時。」
 Those who wish to take action should know the right time.
時，婆羅門即嚴駕寶車，與五百婆羅門及佉㝹婆提諸婆羅門長者、居士，前後圍遶，詣尸舍婆林，到已下車，步進至世尊所，問訊已，一面坐。
 At that time, the Brahmin drove a precious chariot, surrounded by five hundred Brahmans and other Brahman elders and laymen in front and back, and went to the shrine of the corpse. When he arrived, he got off the car and walked to the place where the Blessed One was. After questioning him, he sat down. .
時，諸婆羅門、長者，居士，或有禮佛而坐者，或問訊而坐者，或有稱名而坐者，或有叉手向佛而坐者，或有默然而坐者。
 At that time, Brahmins, elders, and lay people were either sitting to pay homage to the Buddha, some were sitting to ask questions, some were sitting to say names, some were sitting with folded hands facing the Buddha, or some were sitting in silence.
眾坐已定，究羅檀頭白佛言：
 After everyone was seated, Kuluo Tantou said to the Buddha:
「欲有所問，若有閑暇得見聽者，乃敢請問。」
 If you have any questions, please feel free to ask if you have time to listen.
佛言：
 Buddha said:
「隨意所問。」
 Ask whatever you want.
時，婆羅門白佛言：
 At that time, the Brahmin said to the Buddha:
「我聞瞿曇明解三種祭祀及十六種祭具，我等先宿耆舊所不能知，我等今者欲為大祭祀，已辦五百特牛、五百牸牛、五百特犢、五百牸犢、五百羖羊、五百羯羊，欲以祭祀，今日顧來，問三祭法及十六祭具，若得成此祀者，得大果報，名稱遠聞，天人所敬。」
 I heard that Qu Tan clearly understood the three types of sacrifices and the sixteen types of sacrificial implements. Our ancestors and elders could not understand it. We, the present ones, want to perform a large sacrifice and have made five hundred special oxen, five hundred kou oxen, and five hundred special calves. , five hundred calves, five hundred goats, and five hundred goats. I want to sacrifice them. Today I came here to ask about the three sacrificial methods and the sixteen sacrificial utensils. If you can perform this sacrifice, you will get great retribution, and your name will be heard far and wide. Respected.
爾時，世尊告究羅檀頭婆羅門曰：
 At that time, the World-Honored One spoke to the Brahmin Ratantou and said:
「汝今諦聽，諦聽，善思念之，當為汝說。」
 Now you listen carefully, listen carefully, think carefully about it, and I will speak it to you.
婆羅門言：
 Brahman says:
「唯然。
 "Wei Ran.
瞿曇！願樂欲聞。」
 Qu Tan! I wish I could hear it. "
爾時，佛告究羅檀頭曰：
 At that time, the Buddha spoke to Luo Tantou and said:
「乃往過去久遠世時，有剎利王，水澆頭種，欲設大祀，集婆羅門大臣而告之曰：
 "In the distant past, there was a Ksriya king who poured water on his head and planted seeds. He wanted to hold a great sacrifice. He gathered the Brahmin ministers and told him:
『我今大有財寶具足，五欲自恣，年已朽邁，士眾強盛，無有怯弱，庫藏盈溢。
 "Now I am rich and rich, my five desires are indulged, my years are old, my scholars are strong, I have no timidity, and my treasury is overflowing.
今欲設大祀，汝等說祀法斯何所須？』
 Now that we want to hold a big sacrifice, why do you think it is necessary to worship Dharma? 』
時，彼大臣即白王言：
 At that time, the minister, King Bai, said:
『如是。
 "That's right.
大王！如王所言，國富兵強，庫藏盈溢。
 King! As the king said, the country is rich and the army is strong, and the treasury is overflowing.
但諸民物多懷惡心，習諸非法，若於此時而為祀者，不成祀法，如遣盜逐盜，則不成使。
 However, if the people are full of bad intentions and practice illegal practices, if they offer sacrifices at this time, they will not be able to perform the rituals, and if they send thieves to chase them away, they will not be able to use them.
大王！勿作是念言，此是我民，能伐能殺，能呵能止。
 King! Don't think like this, these are my people, they can attack and kill, they can roar and stop.
諸近王者當給其所須，諸治生者當給其財寶，諸修田業者當給其牛犢、種子，使彼各各自營。
 Those who are close to the king should give him what he needs, those who manage life should give him treasures, and those who cultivate fields should give them calves and seeds, so that each can work on his own.
王不逼迫於民，則民人安隱，養育子孫，共相娛樂。』
 If the king does not force the people, the people will live in peace, raise their children, and have fun together. 』
」
佛告究羅檀頭：
 The Buddha told Luo Tan Tou:
「時，王聞諸臣語已，諸親近者給其衣食，諸有商賈給其財寶，修農田者給牛、種子。
 "At that time, the king heard the words of his ministers, and those who were close to him gave him food and clothing, all the merchants gave him treasures, and those who cultivated farmland gave him cattle and seeds.
是時人民各各自營，不相侵惱，養育子孫，共相娛樂。」
 At this time, the people each work on their own, do not interfere with each other, raise their children and grandchildren, and enjoy entertainment together. "
佛言：
 Buddha said:
「時，王復召諸臣語言：
 "At that time, the king summoned his ministers again and said:
『我國富兵強，庫藏盈溢，給諸人民，使無所乏，養育子孫，共相娛樂。
 Our country is rich and powerful, and its treasury is overflowing. It provides the people with nothing to lack, raises children and grandchildren, and provides entertainment to each other.
我今欲設大祀，汝說祀法悉何所須？』
 Now I want to set up a great sacrifice. What do you think is necessary about the method of sacrifice? 』
諸臣白王：
 Dear King Bai:
『如是，如是，如王所說。
 "So, so, as the king said.
國富兵強，庫藏盈溢，給諸人民，使其無乏，養育子孫，共相娛樂。
 The country is rich and powerful, its treasury is overflowing, and the people are provided with no shortage, so that they can raise their children and provide entertainment to each other.
王欲祀者，可語宮內使知。』
 If the king wishes to offer sacrifices, he can inform the palace envoys. 』
時，王即如臣言，入語宮內：
 At that time, the king entered the palace and said:
『我國富兵強，庫藏盈溢，多有財寶，欲設大祀。』
 "Our country is rich and powerful, its treasury is overflowing, and there are many treasures. I want to hold a great sacrifice." 』
時，諸夫人尋白王言：
 At that time, all the ladies came to see King Bai and said:
『如是，如是，如大王言。
 "So, so, as the king said.
國富兵強，庫藏盈溢，多有珍寶，欲設大祀，今正是時。』
 The country is rich and powerful, its treasury is overflowing, and there are many treasures. It is time to hold a great sacrifice. Now is the time. 』
王出報諸臣言：
 The king went out and reported to his ministers:
『我國富兵強，庫藏盈溢，給諸人民，使其無乏，養育子孫，共相娛樂。
 Our country is rich and powerful, and its treasury is overflowing. Give it to the people so that they have no shortage, raise their children and grandchildren, and share their entertainment.
今欲大祀，已語宮內，汝盡語我，斯須何物？』
 Now that I want to perform a great sacrifice, I have spoken to you in the palace. You have finished speaking to me. What do you need? 』
」
「時，諸大臣即白王言：
 "At that time, all the ministers said to the king:
『如是，如是，如王所說。
 "So, so, as the king said.
欲設大祀，已語宮內，而未語太子、皇子、大臣、將士，王當語之。』
 If you want to hold a great sacrifice, you have already spoken to the palace, but have not spoken to the prince, prince, ministers, and soldiers. The king should speak to you. 』
時，王聞諸臣語已，即語太子、皇子、群臣、將士言：
 At that time, the king heard the words of his ministers and said to the prince, princes, ministers and generals:
『我國富兵強，庫藏盈溢，欲設大祀。』
 "Our country is rich and powerful, its treasury is overflowing, and we want to hold a great sacrifice." 』
時，太子、皇子及諸群臣、將士即白王言：
 At that time, the prince, princes, ministers, and soldiers spoke to the king and said:
『如是，如是，大王！今國富兵強，庫藏盈溢，欲設祀者，今正是時。』
 "So, so, great king!" Now that the country is rich and powerful, and its treasury is overflowing, now is the time for those who wish to set up sacrifices. 』
時，王復告大臣曰：
 At that time, the king told his ministers again:
『我國富兵強，多有財寶，欲設大祀。
 Our country is rich and powerful, has many treasures, and wants to hold a great sacrifice.
已語宮內、太子、皇子，乃至將士，今欲大祀，斯何所須？』
 I have said that the palace, the prince, the prince, and even the soldiers want to hold a grand ceremony now, what is the need? 』
諸臣白王：
 Dear King Bai:
『如大王言，欲設祀者，今正是時。』
 "As the king said, if you want to set up a sacrifice, now is the time. 』
王聞語已，即於城東起新堂舍，王入新舍，被鹿皮衣，以香酥油塗摩其身，又以鹿角戴之頭上，牛屎塗地，坐臥其上，及第一夫人、婆羅門、大臣，選一黃牸牛，一乳王食，一乳夫人食，一乳大臣食，一乳供養大眾，餘與犢子。
 After the king heard the words, he immediately built a new hall in the east of the city. The king entered the new house, was clothed in deerskin, rubbed his body with fragrant butter, and wore deer antlers on his head. He spread cow dung on the ground, sat and lay on it, and the first lady. , Brahmins and ministers, choose one yellow cow, one milk for the king's food, one milk for the lady's food, one milk for the minister's food, one milk for the general public, and the rest for the calf.
時，王成就八法，大臣成就四法。」
 At that time, the king achieved eight dharma, and the minister achieved four dharma. "
「云何王成就八法？
 "Why did the king achieve the Eight Dharmas?
彼剎利王七世以來父母真正，不為他人所見輕毀，是為成就初法。
 Since the seventh generation of King Kṛṣṇi, the true parents have not been seen or despised by others, and this is for the purpose of achieving the first dharma.
彼王顏貌端正，剎利種族，是為二法。
 That king had a good appearance and a Ksāriya race, and he was of two Dharmas.
彼王戒德增盛，智慧具足，是為三法。
 The king's moral character will increase and his wisdom will be abundant. These are the three dharma.
彼王習種種技術，乘象、馬車、刀牟、弓矢、戰鬪之法，無不具知，是為四法。
 The king learned various techniques, such as riding an elephant, chariots, swords, bows and arrows, and fighting horses. He knew all of them, which are the four methods.
彼王有大威力，攝諸小王，無不靡伏，是為五法。
 That king has great power and captures all the smaller kings, all of them lying down. These are the five methods.
彼王善於言語，所說柔軟，義味具足，是為六法。
 That king is good at speaking, his words are soft and full of meaning, which are the six Dharmas.
彼王多有財寶，庫藏盈溢，是為七法。
 That king has many treasures, and his treasury is overflowing. These are the seven laws.
彼王智謀勇果，無復怯弱，是為八法。
 That king is wise, brave and fruitful, and no longer timid. This is the eight methods.
彼剎利種王，成此八法。」
 That Ksāriya seed king has achieved these eight dharmas. "
「云何大臣成就四法？
 "Why did your minister achieve the Four Dharmas?
彼婆羅門大臣七世以來父母真正，不為他人所見輕毀，是為初法。
 The Brahmin minister has been true to his parents for seven generations and should not be seen or despised by others. This is the first law.
復次，彼大臣異學三部諷誦通利，種種經書皆能分別，世典幽微靡不綜練，又能善於大人相法、瞻察吉凶、祭祀儀禮，是為二法。
 Again, the minister is a master of the three volumes of foreign studies, can distinguish all kinds of scriptures, and the classics of the world are subtle and unrefined. He is also good at fortune-telling, observing good and bad luck, and offering sacrifices and rituals. These are the two methods.
復次，大臣善於言語，所說柔和，義味具足，是為三法。
 Again, the minister is good at speaking, his words are gentle, and his words are full of meaning. These are the three methods.
復次，大臣智謀勇果，無有怯弱，凡祭祀法無不解知，是為四法。
 Again, the ministers are resourceful, brave and fruitful, and are not timid. All the sacrificial methods are understood and understood, which are the four methods.
時，彼王成就八法，婆羅門大臣成就四法，彼王有四援助、三祭祀法、十六祀具。」
 At that time, the king accomplished the eight dharma, the Brahmin minister accomplished the four dharma, and the king had four aids, three sacrificial dharma, and sixteen sacrificial utensils. "
「時，婆羅門大臣於彼新舍，以十六事開解王意，除王疑想。
 "At that time, the Brahmin minister came to the new residence and explained the king's intention with sixteen things to eliminate the king's doubts.
云何十六？
 Why sixteen?
大臣白王，或有人言：
 Minister Bai Wang, someone may say:
『今剎利王欲為大祀，而七世以來父母不正，常為他人所見輕毀。』
 "Now King Ksriya wants to be a great sacrifice, but his parents have been evil for seven lifetimes and have often been seen and despised by others. 』
設有此言，不能污王。
 If you say this, you cannot slander the king.
所以者何？
 So what?
王七世以來父母真正，不為他人之所輕毀。
 Since the seventh generation of King Wang, his true parents will not be underestimated by others.
或有人言：
 Or someone said:
『今剎利王欲為大祀，而顏貌醜陋，非剎利種。』
 "Now the King of Ksāriya wants to offer sacrifices, but he is ugly and is not of Ksārī origin. 』
設有此言，不能污王，所以者何？
 If you say this, you cannot slander the king, so why?
王顏貌端正，剎利種族。
 The king has a good appearance and is of Ksali race.
或有人言：
 Or someone said:
『今剎利王欲為大祀，而無增上戒，智慧不具。』
 "Now the Ksriya king wants to perform a great sacrifice, but he has no additional precepts and no wisdom. 』
設有此言，不能污王，所以者何？
 If you say this, you cannot slander the king, so why?
王戒德增上，智慧具足。
 The king's virtue will increase and his wisdom will increase.
或有人言：
 Or someone said:
『今剎利王欲為大祀，而不善諸術，乘象、馬車、種種兵法不能解知。』
 "Now King Ksriya wants to be a great sacrifice, but he is not good at all the arts. He cannot understand the art of riding an elephant, a carriage, or various kinds of warfare." 』
設有此言，不能污王，所以者何？
 If you say this, you cannot slander the king, so why?
王善諸技術，戰陣兵法，無不解知。
 Wang is good at all kinds of techniques, including battle formations and military tactics, and knows everything about them.
或有人言：
 Or someone said:
『王欲為大祀，而無大威力攝諸小王。』
 "The king wants to perform a great sacrifice, but he does not have the power to capture the little kings." 』
設有是言，不能污王，所以者何？
 If you say this, you can't slander the king, so why?
王有大威力，攝諸小王。」
 The king has great power and takes over all the little kings. "
「或有人言：
 "Someone may say:
『王欲大祀，而不善於言語，所說麤獷，義味不具。』
 "The king wanted to perform a great sacrifice, but he was not good at speaking. What he said was rough and without meaning. 』
設有此言，不能污王，所以者何？
 If you say this, you cannot slander the king, so why?
王善於言語，所說柔軟，義味具足。
 The king is good at speaking, his words are soft and full of meaning.
或有人言：
 Or someone said:
『王欲大祀，而無多財寶。』
 "The king wants to make a big sacrifice, but he doesn't have much treasure." 』
設有是言，不能污王，所以者何？
 If you say this, you can't slander the king, so why?
王庫藏盈溢，多有財寶。
 The king's treasury is overflowing with treasures.
或有人言：
 Or someone said:
『王欲大祀，而無智謀，志意怯弱。』
 "The king wants to perform a great sacrifice, but he has no wisdom and a weak will." 』
設有是言，不能污王，所以者何？
 If you say this, you can't slander the king, so why?
王智謀勇果，無有怯弱。
 The king is wise and courageous, and has no cowardice.
或有人言：
 Or someone said:
『王欲大祀，不語宮內。』
 "The king wants to perform a great sacrifice, but he doesn't say anything in the palace." 』
設有是語，不能污王，所以者何？
 Given this statement, it cannot slander the king, so what is it?
王欲祭祀，先語宮內。
 When the king wants to offer sacrifices, he first speaks in the palace.
或有人言：
 Or someone said:
『王欲大祀，而不語太子、皇子。』
 "The king wants to perform a great sacrifice, but he doesn't say anything about the prince or the prince." 』
設有此言，不能污王，所以者何？
 If you say this, you cannot slander the king, so why?
王欲祭祀，先語太子、皇子。
 When the king wants to offer sacrifices, he first speaks to the prince and prince.
或有人言：
 Or someone said:
『王欲大祀，不語群臣。』
 "The king wants to perform a great sacrifice, but he doesn't say anything to his officials." 』
設有此言，不能污王，所以者何？
 If you say this, you cannot slander the king, so why?
王欲大祀，先語群臣。
 When the king wants to perform a great sacrifice, he first speaks to his ministers.
或有人言：
 Or someone said:
『王欲大祀，不語將士。』
 "The king wants to perform a great sacrifice, but he doesn't say a word to the soldiers." 』
設有此言不能污王，所以者何？
 If these words cannot slander the king, why?
王欲祭祀，先語將士。」
 When the king wants to offer sacrifices, he first talks to the soldiers. "
「或有人言：
 "Someone may say:
『王欲大祀，而婆羅門大臣七世以來父母不正，常為他人之所輕毀。』
 "The king wanted to perform a great sacrifice, but the Brahmin minister's parents had been evil for seven generations, and he was often despised by others. 』
設有是語，不能污王，所以者何？
 Given this statement, it cannot slander the king, so what is it?
我七世以來父母真正，不為他人所見輕毀。
 For the past seven lives, my true parents have never been seen or despised by others.
或有人言：
 Or someone said:
『王欲大祀，而大臣於異學三部諷誦不利，種種經書不能分別，世典幽微亦不綜練，不能善於大人相法、瞻察吉凶、祭祀儀禮。』
 "The king wants to perform a grand sacrifice, but the ministers are not good at reciting the three different schools of thought. They cannot distinguish between the various scriptures, the ancient scriptures are subtle, and they are not comprehensive. They are not good at observing the laws of adults, observing good and bad luck, and performing sacrifices and rituals." 』
設有此言，不能污王，所以者何？
 If you say this, you cannot slander the king, so why?
我於三部異典諷誦通利，種種經書皆能分別，世典幽微靡不綜練，又能善於大人相法、瞻察吉凶、祭祀儀禮。
 I have satirized and recited Tongli in three different classics, and I can distinguish all kinds of scriptures. The classics of the world are subtle and vague, and I am good at fortune-telling, observing good and bad luck, and performing sacrifices and rituals.
或有人言：
 Or someone said:
『王欲大祀，而大臣不善言語，所說麤獷，義味不具。』
 "The king wants to hold a grand ceremony, but the ministers are not good at speaking. What they say is rough and lacks meaning." 』
設有此言，不能污王，所以者何？
 If you say this, you cannot slander the king, so why?
我善言語，所說柔和，義味具足。
 I am good at speaking, my words are soft and full of meaning.
或有人言：
 Or someone said:
『王欲大祀，而大臣智謀不具，志意怯弱，不解祀法。』
 "The king wants to perform a large sacrifice, but the ministers are not resourceful, weak in will, and do not understand the method of sacrifice." 』
設有是言，不能污王，所以者何？
 If you say this, you can't slander the king, so why?
我智謀勇果，無有怯弱，凡祭祀法，無不解知。」
 I am resourceful, courageous and fruitful, without any cowardice. I understand all the rituals of sacrifice. "
佛告究羅檀頭：
 The Buddha told Luo Tan Tou:
「彼王於十六處有疑，而彼大臣以十六事開解王意。」
 The king had doubts about sixteen things, and the minister explained the king's intention with sixteen things.
佛言：
 Buddha said:
「時，大臣於彼新舍，以十事行示教利喜於王。
 "At that time, the minister went to his new residence and taught the king ten things to do.
云何為十？
 Why is it ten?
大臣言：
 The minister said:
『王祭祀時，諸有殺生、不殺生來集會者，平等施與，若有殺生而來者，亦施與，彼自當知，不殺而來者，亦施與，為是故施，如是心施。
 "When the king is offering sacrifices, all those who come to the assembly with and without killing should be given equally. If there are those who have killed, they will also give. They should know that those who come without killing will also give. For this reason, it is like this. Give with heart.
若復有偷盜、邪婬、兩舌、惡口、妄言、綺語、貪取、嫉妬、邪見來在會者，亦施與，彼自當知，若有不盜，乃至正見來者，亦施與，為是故施，如是心施。』
 If there is any theft, sexual immorality, double-talk, harsh words, false talk, idle talk, greed, jealousy, or wrong views coming to the meeting, he should also give something. He should know that if there is someone who does not steal and even has the right view, he will also give. Give, give for the sake of it, give with such heart. 』
」
佛告婆羅門：
 The Buddha told the Brahmin:
「彼大臣以此十行示教利喜。」
 The minister used these ten lines to teach you how to be happy.
又告婆羅門：
 And he told the Brahmin:
「時，彼剎利王於彼新舍生三悔心，大臣滅之。
 "At that time, King Ksāriya had three regrets in his new body, and his ministers destroyed him.
云何為三？
 Why is the cloud three?
王生悔言：
 Wang Sheng regretted:
『我今大祀，已為大祀、當為大祀、今為大祀，多損財寶，起此三心，而懷悔恨。』
 "I am performing a great sacrifice today. I have performed a great sacrifice, I should have performed a great sacrifice, and now I have performed a great sacrifice. I have lost too much treasure and have these three thoughts, and I have regrets." 』
大臣語言：
 Minister’s language:
『王已為大祀，已施、當施、今施，於此福祀不宜生悔。』
 "The king has performed a great sacrifice. He has already given, should give, and will give now. It is not appropriate to regret this blessed sacrifice." 』
是為王入新舍生三悔心，大臣滅之。」
 It is for the king to enter the new house and give rise to three regrets, and the ministers will destroy them. "
佛告婆羅門：
 The Buddha told the Brahmin:
「爾時，剎利王水澆頭種，以十五日月滿時出彼新舍，於舍前露地然大火\xED\xA1\x9C\xED\xB2\x90，手執油瓶注於火上，唱言：
 "At that time, King Ksriya poured water on his head and planted the seeds. On the fifteenth day, when the moon was full, he came out of his new house. A fire broke out on the ground in front of the house. He held a bottle of oil in his hand, poured it on the fire, and sang:
『與，與。』
 "And, and. 』
時，彼王夫人聞王以十五日月滿時出新舍，於舍前然大火\xED\xA1\x9C\xED\xB2\x90，手執油瓶注於火上，唱言：
 At that time, the king's wife heard that the king had left his new residence on the 15th day of the month when the moon was full, and a fire was lit in front of the residence. She held a bottle of oil in her hand and poured it on the fire, singing:
『與，與。』
 "And, and. 』
彼夫人、婇女多持財寶，來詣王所，而白王言：
 The lady and the maid came to the king's house with many treasures, and said to the king:
『此諸雜寶，助王為祀。』
 "These miscellaneous treasures will assist the king in his sacrifice." 』
婆羅門！彼王尋告夫人、婇女言：
 Brahman! The king went to his wife and concubine and said:
『止！止！汝便為供養已，我自大有財寶，足以祭祀。』
 "end! end! You have already made an offering, and I am confident that I have treasure enough to offer sacrifices. 』
諸夫人、婇女自生念言：
 All the ladies and maids said to themselves:
『我等不宜將此寶物還於宮中，若王於東方設大祀時，當用佐助。』
 "It is not appropriate for us to return this treasure to the palace. If the king holds a great ceremony in the east, he should use Sasuke." 』
婆羅門！其後王於東方設大祀時，夫人、婇女即以此寶物助設大祀。」
 Brahman! Later, when the king held a great sacrifice in the east, his wife and servant girl used this treasure to help hold the great sacrifice. "
「時，太子、皇子聞王十五日月滿時出新舍，於舍前然大火\xED\xA1\x9C\xED\xB2\x90，手執油瓶注於火上，唱言：
 "At that time, the prince and the prince heard that the king came out of his new residence on the 15th day of the month when the moon was full. A big fire was lit in front of the residence. He held a bottle of oil in his hand and poured it on the fire. He sang:
『與，與。』
 "And, and. 』
彼太子、皇子多持財寶，來詣王所，白王言：
 The prince and prince came to the king's house with many treasures and said to the king:
『以此寶物，助王大祀。』
 "I will use this treasure to assist the king in his great sacrifice." 』
王言：
 Wang Yan:
『止！止！汝便為供養已，我自大有財寶，足已祭祀。』
 "end! end! You have made offerings to me, and I am confident that I have treasure enough to offer sacrifices to you. 』
諸太子、皇子自生念言：
 The princes and princes said to themselves:
『我等不宜持此寶物還也，王若於南方設大祀者，當以佐助。』
 "It is not appropriate for us to bring this treasure back. If the king has a great sacrifice in the south, he should assist him." 』
如是大臣持寶物來：
 Then the minister came with the treasure:
『願已助王祭祀西方。』
 "May I have helped the king to worship the West." 』
將士持寶物來：
 The soldiers came with treasures:
『願已助王祭祀北方。』
 "May I have helped the king to worship the north." 』
」
佛告婆羅門：
 The Buddha told the Brahmin:
「彼王大祭祀時，不殺牛、羊及諸眾生，唯用酥、乳、麻油、蜜、黑蜜、石蜜，以為祭祀。」
 When that king made a great sacrifice, he did not kill cattle, sheep, or other living beings. He only used butter, milk, sesame oil, honey, black honey, and stone honey as sacrifices.
佛告婆羅門：
 The Buddha told the Brahmin:
「彼剎利王為大祀時，初喜、中喜，後亦喜，此為成辦祭祀之法。」
 When King Ksāriya performs a great sacrifice, he is happy at the beginning, in the middle, and also at the end. This is the way to perform the sacrifice.
佛告婆羅門：
 The Buddha told the Brahmin:
「彼剎利王為大祀已，剃除鬚髮，服三法衣，出家為道，修四無量心，身壞命終，生梵天上。
 "King Ksāriya, as a great priest, shaved off his beard and hair, wore the three dharma robes, became a monk, cultivated the Four Immeasurable Minds, died when his body died, and was reborn in the Brahma Heaven.
時，王夫人為大施已，亦復除髮，服三法衣，出家修道，行四梵行，身壞命終，生梵天上。
 At that time, Mrs. Wang had done a great job of giving. She also cut off her hair, wore the three dharma robes, became a monk, practiced Taoism, and practiced the four holy lives. After her body broke down and died, she was reborn in the Brahma heaven.
婆羅門大臣教王四方祭祀已，亦為大施，然後剃除鬚髮，服三法衣，出家修道，行四梵行，身壞命終，生梵天上。」
 The Brahmin minister taught the king to offer sacrifices from all directions and to make great donations. Then he shaved off his beard and hair, wore three dharma robes, became a monk, practiced Taoism, and performed the four holy lives. After his body broke down and he died, he was reborn in the Brahma heaven. "
佛告婆羅門：
 The Buddha told the Brahmin:
「時，王為三祭祀法、十六祀具，而成大祀，於汝意云何？」
 At that time, the king prepared three sacrificial rituals and sixteen sacrificial utensils to form a great sacrificial ceremony. What do you think?
時，究羅檀頭聞佛言已，默然不對。
 At that time, Juluo Tantou had heard the Buddha's words and remained silent.
時，五百婆羅門語究羅檀頭言：
 At that time, five hundred Brahmins spoke in the head of Luo Tan:
「沙門瞿曇所言微妙，大師何故默然不答？」
 What the recluse Qutan said is subtle, why did the master not answer it silently?
究羅檀頭答言：
 Jiluo Tantou replied:
「沙門瞿曇所說微妙，我非不然可，所以默然者。
 "What the ascetic Kutan said is subtle, but I must be otherwise, so I remain silent.
自思惟耳，沙門瞿曇說此事，不言從他聞，我默思惟：
 I thought to my ears that the ascetic Qutan said this, and I listened to him without saying anything, so I thought silently:
『沙門瞿曇將無是彼剎利王耶？
 Is the recluse Kutan the king of Ksāriya?
或是彼婆羅門大臣耶？』
 Or that Brahmin minister? 』
」
爾時，世尊告究羅檀頭曰：
 At that time, the World-Honored One spoke to Luo Tantou and said:
「善哉！善哉！汝觀如來，正得其宜。
 "Excellent! Excellent! You are observing the Tathagata, and it is just right.
是時，剎利王為大祀者，豈異人乎？
 At that time, King Kshatriya was the great priest, how could he be different?
勿造斯觀，即吾身是也，我於爾時極大施慧。」
 Don't create such a view, that is, my body is like this, and I will give you great wisdom at that time. "
究羅檀頭白佛言：
 Juluotantou said to the Buddha:
「齊此三祭祀及十六祀具得大果報，復有勝者耶？」
 These three sacrifices and sixteen sacrifices have achieved great results. Is there any winner?
佛言：
 Buddha said:
「有。」
 have.
問曰：
 Question:
「何者是？」
 What is it?
佛言：
 Buddha said:
「於此三祭祀及十六祀具，若能常供養眾僧，使不斷者，功德勝彼。」
 If these three sacrifices and sixteen sacrificial utensils can be offered to the monks regularly and continuously, the merits will be greater than those of them.
又問：
 Asked again:
「於三祭祀及十六祀具，若能常供養眾僧使不斷者，為此功德最勝，復有勝者耶？」
 Among the three sacrificial offerings and the sixteen sacrificial utensils, if one can always make offerings to the monks without interruption, this will be the most meritorious. How can there be a winner?
佛言：
 Buddha said:
「有。」
 have.
又問：
 Asked again:
「何者是？」
 What is it?
佛言：
 Buddha said:
「若以三祭祀及十六祀具并供養眾僧使不斷者，不如為招提僧起僧房堂閣，此施最勝。」
 If you make three sacrifices and sixteen ritual utensils and provide offerings to the monks to make them continuous, it is better to build a monk's room and pavilion to recruit monks. This is the best thing.
又問：
 Asked again:
「為三祭祀及十六祀具，并供養眾僧使不斷絕，及為招提僧起僧房堂閣，為此福最勝，復有勝者耶？」
 To offer three sacrifices and sixteen sacrificial utensils, to provide offerings to the monks so that they will not die, and to build a monk's room and pavilion to recruit monks, this is the greatest blessing. Is there any winner?
佛言：
 Buddha said:
「有。」
 have.
又問：
 Asked again:
「何者是？」
 What is it?
佛言：
 Buddha said:
「若為三種祭祀、十六祀具，供養眾僧使不斷絕，及為招提僧起僧房堂閣，不如起歡喜心，口自發言：
 "If you are to offer three kinds of sacrifices and sixteen ritual utensils, make offerings to the monks so that they will not be cut off, and build a monastery hall to recruit monks, it is better to be happy and speak from your mouth:
『我歸依佛，歸依法，歸依僧。』
 "I take refuge in the Buddha, the Dharma, and the Sangha. 』
此福最勝。」
 This blessing is the greatest. "
又問：
 Asked again:
「齊此三歸，得大果報耶？
 "If you complete these three returns, you will get great rewards?
復有勝者？」
 Is there a winner again? "
佛言：
 Buddha said:
「有。」
 have.
又問：
 Asked again:
「何者是？」
 What is it?
佛言：
 Buddha said:
「若以歡喜心受、行五戒，盡形壽不殺、不盜、不婬、不欺、不飲酒，此福最勝。」
 If you accept and practice the five precepts with joy and live your entire life without killing, stealing, committing sexual misconduct, cheating, or drinking alcohol, this blessing will be the greatest.
又問：
 Asked again:
「齊此三祀，至於五戒，得大果報耶？
 "If you perform these three sacrifices and the five precepts, will you get great rewards?
復有勝者？」
 Is there a winner again? "
佛言：
 Buddha said:
「有。」
 have.
又問：
 Asked again:
「何者是？」
 What is it?
佛言：
 Buddha said:
「若能以慈心念一切眾生，如搆牛乳頃，其福最勝。」
 If you can think of all sentient beings with loving kindness, like a moment of milk, you will have the greatest blessing.
又問：
 Asked again:
「齊此三祀，至於慈心，得大果報耶？
 "If you perform these three sacrifices, your compassion will be greatly rewarded, right?
復有勝者？」
 Is there a winner again? "
佛言：
 Buddha said:
「有。」
 have.
又問：
 Asked again:
「何者是？」
 What is it?
佛言：
 Buddha said:
「若如來、至真、等正覺出現於世，有人於佛法中出家修道，眾德悉備，乃至具足三明，滅諸癡冥，具足慧明，所以者何？
 "If the Tathagata, the Supreme True Enlightenment, etc. appear in the world, and there are people who become monks and practice Taoism in the Buddha's Dharma, and are fully equipped with all virtues, and even have the three clarifications, destroy all ignorance, and have wisdom and clarity, then what?
以不放逸、樂閑靜故，此福最勝。」
 Because one does not let loose and enjoys leisure and tranquility, this is the greatest blessing. "
究羅檀頭又白佛言：
 Juluotantou said to the Buddha again:
「瞿曇！我為祭祀，具諸牛羊各五百頭，今盡放捨，任其自遊隨逐水草。
 Qu Tan! I have five hundred cattle and sheep each for the sacrifice. Now let them go and let them roam freely and follow the water and grass.
我今歸依佛，歸依法，歸依僧，聽我於正法中為優婆塞，自今以後，盡形壽不殺、不盜、不婬、不欺、不飲酒，唯願世尊及諸大眾時受我請。」
 I now take refuge in the Buddha, the Dharma, and the Sangha. Listen to me and be an Upasaka in the true Dharma. From now on, I will not kill, steal, commit adultery, cheat, or drink alcohol for the rest of my life. I only wish that the World Honored One and all the people will Accept my invitation. "
爾時，世尊默然受之。
 At that time, the World-Honored One accepted it silently.
時，婆羅門見佛默然受請已，即起禮佛，繞三匝而去，還家供辦種種餚饍。
 At that time, when the Brahmin saw that the Buddha had silently accepted the invitation, he immediately stood up and bowed to the Buddha, walked around three times, and returned to his house to offer various dishes.
明日時到，爾時，世尊著衣持鉢，與大比丘眾千二百五十人俱，詣婆羅門舍，就座而坐。
 When the time comes tomorrow, the World-Honored One, wearing robes and holding an alms bowl, together with a group of 1,250 great monks, went to the Brahmin House and sat down.
時婆羅門手自斟酌，供佛及僧，食訖去鉢，行澡水畢，佛為婆羅門而作頌曰：
 At that time, the Brahmin took his own medicine and offered it to the Buddha and the monks. After eating, he took his alms bowl and took a bath. The Buddha sang a hymn for the Brahmin and said:
「祭祀火為上，　　諷誦詩為上，
 "Sacrificing fire is the best, reciting satirical poems is the best,
人中王為上，　　眾流海為上，
 The king among men is the best, and all the people in the sea are the best,
星中月為上，　　光明日為上，
 The moon among the stars is the top, the bright sun is the top,
上下及四方，　　諸有所生物，
 Above, below and in all directions, there are all living things,
天及世間人，　　唯佛為最上，
 In heaven and in the world, only Buddha is the supreme.
欲求大福者，　　當供養三寶。」
 Those who desire great blessings should make offerings to the Three Jewels. "
爾時，究羅檀頭婆羅門即取一小座於佛前坐。
 At that time, the Brahmin Chouratantou took a small seat and sat in front of the Buddha.
爾時世尊漸為說法，示教利喜，施論、戒論、生天之論，欲為大患，上漏為礙，出要為上，分布顯示諸清淨行。
 At that time, the World-Honored One gradually began to preach the Dharma, teaching benefits and joys, teachings on alms, precepts, and rebirth in the heavens. Desires are a great trouble, upper drains are obstacles, outflows are upper, and all pure behaviors are distributed and displayed.
爾時，世尊觀彼婆羅門志意柔軟，陰蓋輕微，易可調伏，如諸佛常法，為說苦諦，分別顯示，說集聖諦、集滅聖諦、出要聖諦。
 At that time, the World-Honored One observed that the Brahmin's will was soft and his yin cover was light and easy to tame. He was just like the Buddhas who expounded the truth of suffering, manifested it separately, and expounded the noble truth of gathering, the noble truth of gathering, and the noble truth of the essence.
時，究羅檀頭婆羅門即於座上遠塵離垢，得法眼淨。
 At that time, the Brahmin with the head of Chuluotan stood on his seat, far away from dust and dirt, and attained a pure Dharma eye.
猶如淨潔白疊，易為受染，檀頭婆羅門亦復如是，見法得法，獲果定住，不由他信，得無所畏，而白佛言：
 Just like a pure and white layer, easily susceptible to contamination, so too does the Tantou Brahman see the Dharma, obtain the Dharma, attain the fruit of steadfastness, have no confidence in others, gain fearlessness, and speak to the Buddha:
「我今重再三歸依佛、法、聖眾，願佛聽我於正法中為優婆塞，自今已後，盡形壽不殺、不盜、不婬、不欺、不飲酒。」
 I now take refuge in the Buddha, the Dharma, and the saints again and again. May the Buddha 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 throughout my life.
重白佛言：
 Chongbai Buddha said:
「唯願世尊更受我七日請。」
 I only hope that the World Honored One will accept my seven-day invitation.
爾時，世尊默然受之。
 At that time, the World-Honored One accepted it silently.
時，婆羅門即於七日中，手自斟酌，供佛及僧，過七日已，世尊遊行人間。
 At that time, the Brahmin would use his hands to consider the contents and offer them to the Buddha and the Sangha for seven days. After seven days, the World Honored One walked around the world.
佛去未久，時，究羅檀頭婆羅門得病命終。
 Not long after the Buddha left, the Brahmin Kulotantou fell ill and died.
時，眾多比丘聞究羅檀頭供養佛七日，佛去未久，得病命終，即自念言：
 At that time, many bhikkhus heard that Luo Dantou had been offered to the Buddha for seven days. Not long after the Buddha left, he fell ill and died, and they thought to themselves:
「彼人命終，當何所趣？」
 What will be the purpose of this person's death?
時，諸比丘詣世尊所，頭面禮足，於一面坐。
 At that time, all the bhikkhus came to where the World-Honored One was, bowing their heads, faces and feet, and sat on one side.
「彼究羅檀頭今者命終，當生何所？」
 If Luo Tantou is to die now, where will he be born?
佛告諸比丘：
 The Buddha told the monks:
「彼人淨修梵行，法法成就，亦不於法有所觸嬈，以斷五下分結，於彼現般涅槃，不來此世。」
 That person has purely cultivated the holy life, accomplished the Dharma, and is not touched by the Dharma. He has severed the five lower fetters, achieved parinirvana there, and will not come back to this world.
爾時，諸比丘聞佛所說，歡喜奉行。
 At that time, the monks heard what the Buddha said and followed it with joy.
佛說長阿含經卷第十五
 The Buddha Speaks of the Long Agama Sutra Volume 15
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【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]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
佛說長阿含經卷第十六
 The Buddha Speaks of the Long Agama Sutra Volume 16
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

24 - DA 24 Dhruva

（二四）第三分堅固經第五
 (24) The fifth part of the third part of the Sutra of Strengthening
如是我聞：
 This is what I heard:
一時，佛在那難陀城波婆利掩次林中，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 forest of Poparigatse in Nananda City.
爾時，有長者子，名曰堅固，來詣佛所，頭面禮足，在一面坐。
 At that time, an elder's son, named Jian Jian, came to visit the Buddha. He bowed his head, face, and feet, and sat on one side.
時，堅固長者子白佛言：
 At that time, the Master Jianzhuang said to the Buddha:
「善哉！世尊！唯願今者勑諸比丘：
 "Excellent! World-Honored One! I only wish that I, the monks now:
『若有婆羅門、長者子、居士來，當為現神足顯上人法。』
 "If a Brahmin, an elder's son, or a layman comes, he should manifest the Dharma of the Master for the sake of his spiritual power." 』
」
佛告堅固：
 The Buddha said firmly:
「我終不教諸比丘為婆羅門、長者、居士而現神足上人法也。
 "I will never teach bhikkhus to act as Brahmans, elders, or lay people and manifest the Dharma of God and others.
我但教弟子於空閑處靜默思道，若有功德，當自覆藏，若有過失，當自發露。」
 I just teach my disciples to meditate quietly in their free spaces. If they have merit, they should hide it; if they have faults, they should reveal it. "
時，堅固長者子復白佛言：
 At that time, the son of the elder Jian Jian again spoke to the Buddha:
「唯願世尊勑諸比丘：
 "I only wish that the World-Honored One would please all the bhikkhus:
『若有婆羅門、長者、居士來，當為現神足，顯上人法。』
 "If any Brahmins, elders, or lay people come, they should show their divine feet and reveal the Dharma of the Master." 』
」
佛復告堅固：
 The Buddha replied firmly:
「我終不教諸比丘為婆羅門、長者、居士而現神足上人法也。
 "I will never teach bhikkhus to act as Brahmans, elders, or lay people and manifest the Dharma of God and others.
我但教弟子於空閑處靜默思道，若有功德，當自覆藏，若有過失，當自發露。」
 I just teach my disciples to meditate quietly in their free spaces. If they have merit, they should hide it; if they have faults, they should reveal it. "
時，堅固長者子白佛言：
 At that time, the Master Jianzhuang said to the Buddha:
「我於上人法無有疑也。
 "I have no doubts about the Master's teachings.
但此那難陀城國土豐樂，人民熾盛，若於中現神足者，多所饒益，佛及大眾善弘道化。」
 However, the land of Nanda city is prosperous and the people are prosperous. If there is a spiritual power in it, it will be of great benefit to the Buddha and the public. "
佛復告堅固：
 The Buddha replied firmly:
「我終不教比丘為婆羅門、長者子、居士而現神足上人法也。
 "I will never teach a bhikkhu to be a Brahmin, a son of an elder, or a layman, and to manifest the Dharma of God and others.
我但教弟子於空閑處靜默思道，若有功德，當自覆藏，若有過失，當自發露。
 I just teach my disciples to meditate quietly in their free spaces. If they have merit, they should hide it; if they have faults, they should reveal it.
所以者何？
 So what?
有三神足。
 There are three divine feet.
云何為三？
 Why is the cloud three?
一曰神足，二曰觀察他心，三曰教誡。
 One is called divine footing, the second is observing other people's minds, and the third is teaching.
云何為神足？
 What is the divine foot?
長者子！比丘習無量神足，能以一身變成無數，以無數身還合為一，若遠若近，山河石壁，自在無礙，猶如行空；
 Elder son! A bhikkhu who has practiced the immeasurable divine feet can transform one body into innumerables, and use countless bodies to merge into one. Whether far or near, mountains, rivers, and stone walls are as free and unobstructed as if they were walking in the sky;
於虛空中結加趺坐，猶如飛鳥；
 Sitting in a knot in the sky, like a flying bird;
出入大地，猶如在水；
 Entering and exiting the earth is like being on water;
若行水上；
 If you walk on water;
猶如履地；
 Like walking on the ground;
身出烟火，如大火聚，手捫日月，立至梵天。
 Fireworks erupted from his body, like a large fire gathering. He touched the sun and moon with his hands and stood in the Brahma sky.
若有得信長者、居士見此比丘現無量神足，立至梵天，當復詣餘未得信長者、居士所，而告之言：
 If any elders or lay people who have gained faith see this bhikkhu manifesting immeasurable spiritual feet and standing in the Brahma Heaven, he should return to the place of the remaining elders and lay people who have not gained faith and tell him:
『我見比丘現無量神足，立至梵天。』
 "I saw the bhikkhu manifesting immeasurable spiritual feet, standing in the Brahma heaven. 』
彼長者、居士未得信者，語得信者言：
 The elders and laymen who have not gained trust say this to those who have gained trust:
『我聞有瞿羅呪，能現如是無量神變，乃至立至梵天。』
 “I have heard that there is a Quluogu who can manifest such immeasurable divine transformations, even reaching the Brahma Heaven. 』
」
佛復告長者子堅固：
 The Buddha told the elder again:
「彼不信者，有如此言，豈非毀謗言耶？」
 For those who don't believe it, if they say this, isn't it slanderous?
堅固白佛言：
 Solid White Buddha Says:
「此實是毀謗言也。」
 This is actually a slanderous statement.
佛言：
 Buddha said:
「我以是故，不勑諸比丘現神變化，但教弟子於空閑處靜默思道，若有功德，當自覆藏，若有過失，當自發露。
 "For this reason, I do not want monks to show spiritual transformation, but I teach my disciples to meditate quietly in their free places. If they have merit, they should hide it themselves; if they have faults, they should reveal it.
如是，長者！此即是我諸比丘所現神足。
 If so, elder! This is the divine power displayed by our monks.
「云何名觀察他心神足？
 "Why is Yun so satisfied with observing him?
於是，比丘現無量觀察神足，觀諸眾生心所念法，隈屏所為皆能識知。
 Then, the bhikkhu manifested the immeasurable spiritual feet of observation, observing the thoughts and thoughts of all sentient beings, and could recognize everything that Kuma Ping did.
若有得信長者、居士，見比丘現無量觀察神足，觀他眾生心所念法，隈屏所為皆悉識知，便詣餘未得信長者、居士所，而告之曰：
 If there are any elders or lay people who have gained the trust and see a bhikkhu displaying the immeasurable spiritual feet of observation, observing the thoughts and thoughts of other sentient beings, and knowing everything that Kuma Ping does, he will go to the place where the remaining elders and lay people who have not gained the trust will tell him:
『我見比丘現無量觀察神足，觀他眾生心所念法，隈屏所為皆悉能知。』
 "I saw that the bhikkhu had immeasurable spiritual feet to observe and observe the thoughts and thoughts of other sentient beings. He could fully understand everything that Kuma Ping did. 』
彼不信長者、居士，聞此語已，生毀謗言：
 Those who do not believe in the elders and lay people hear these words and start slandering them:
『有乾陀羅呪能觀察他心，隈屏所為皆悉能知。』
 "There is a Gandhara who can observe his mind, and he can know everything that Kuma Ping does." 』
云何，長者子！此豈非毀謗言耶？」
 Yunhe, the elder's son! Isn't this slander? "
堅固白佛言：
 Solid White Buddha Says:
「此實是毀謗言也。」
 This is actually a slanderous statement.
佛言：
 Buddha said:
「我以是故，不勅諸比丘現神變化，但教弟子於空閑處靜默思道，若有功德，當自覆藏，若有過失，當自發露。
 "For this reason, I do not order monks to manifest spiritual transformations, but I teach my disciples to meditate quietly in their free places. If they have merit, they should hide it themselves; if they have faults, they should reveal it.
如是，長者子！此即是我比丘現觀察神足。
 If so, son of the elder! This is how I, the bhikkhu, observe the divine feet.
「云何為教誡神足？
 "Why do you mean to teach God enough?
長者子！若如來、至真、等正覺出現於世，十號具足，於諸天、世人、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，義味清淨，梵行具足。
 Elder son! If the Tathagata, the Supreme True Enlightenment, etc. appear in the world, possessing the ten trumpets, and testify themselves among the gods, worldly people, demons, demon gods, ascetics, and Brahmanas, and speak the Dharma for others, all of them will know the truth, The meaning is pure and the holy life is complete.
若長者、居士聞已，於中得信，得信已，於中觀察自念：
 If the elders or lay people hear this and gain faith in it, then after gaining faith in it, observe and think to yourself:
『我不宜在家，若在家者，鈎鎖相連，不得清淨修於梵行。
 It is not appropriate for me to be at home. If I am at home, the hooks and chains will be connected and I will not be able to practice the holy life in a pure way.
我今寧可剃除鬚髮，服三法衣，出家修道，具諸功德，乃至成就三明，滅諸闇冥，生大智明。
 Now I would rather shave off my beard and hair, wear the three Dharma robes, become a monk and practice Taoism, acquire all kinds of merits, and even achieve the three luminaries, destroy all darkness, and give rise to great wisdom and enlightenment.
所以者何？
 So what?
斯由精勤，樂獨閑居，專念不忘之所得也。』
 This is the result of hard work, happiness in living alone, and never forgetting what you have gained. 』
長者子！此是我比丘現教誡神足。」
 Elder son! This is what I, the bhikkhu, are teaching you now. "
爾時，堅固長者子白佛言：
 At that time, the Master Zi said to the Buddha:
「頗有比丘成就此三神足耶？」
 Are there many monks who have achieved these three divine feet?
佛告長者子：
 The Buddha told the elder:
「我不說有數，多有比丘成此三神足者。
 "I don't say there are many, but there are many bhikkhus who have attained these three divine qualities.
長者子！我有比丘在此眾中自思念：
 Elder son! I have a monk thinking to himself in the midst of this crowd:
『此身四大，地、水、火、風，何由永滅？』
 "How can the four elements of this body, earth, water, fire, and wind, be destroyed forever?" 』
彼比丘倐趣天道，往至四天王所，問四天王言：
 The bhikkhu, interested in the way of heaven, went to the place where the Four Heavenly Kings were and asked them:
『此身四大，地、水、火、風，由何永滅？』
 "How can the four elements of this body, earth, water, fire, and wind, be permanently destroyed?" 』
「長者子！彼四天王報比丘言：
 "Son of the elder! The Four Heavenly Kings reported to the bhikkhu:
『我不知四大由何永滅？
 I don't know why the four elements are permanently destroyed?
我上有天，名曰忉利，微妙第一，有大智慧，彼天能知四大由何而滅。』
 There is a heaven above me, named Trayast, who is the most subtle and has great wisdom. That heaven can know how the four great elements will be destroyed. 』
彼比丘聞已，即倐趣天道，往詣忉利天上，問諸天言：
 When the bhikkhu heard this, he immediately followed the way of heaven and went to the Trayasa Heaven to ask the gods:
『此身四大，地、水、火、風，何由永滅？』
 "How can the four elements of this body, earth, water, fire, and wind, be destroyed forever?" 』
彼忉利天報比丘言：
 Bhikkhu Bhikkhu said:
『我不知四大何由滅，上更有天，名焰摩，微妙第一，有大智慧，彼天能知。』
 "I don't know why the four elements are destroyed. There is a heaven above, named Yanmo. It is the most subtle and has great wisdom. That heaven can know." 』
即往就問，又言不知。
 He went and asked, but he said he didn't know.
「如是展轉，至兜率天、化自在天、他化自在天，皆言：
 "In this way, when we reach the Tushita Heaven, the Transformation Heaven, and the Other Transformation Heaven, they all say:
『我不知四大何由而滅？
 I don't know why the four elements are destroyed?
上更有天，微妙第一，有大智慧，名梵迦夷，彼天能知四大何由永滅。』
 There is a heaven above, the most subtle, with great wisdom, named Brahma Kaya. That heaven can know why the four great elements will be destroyed forever. 』
彼比丘即倐趣梵道，詣梵天上問言：
 That bhikkhu immediately visited the Brahma Way and went to Brahma Heaven to ask:
『此身四大，地、水、火、風，何由永滅？』
 "How can the four elements of this body, earth, water, fire, and wind, be destroyed forever?" 』
彼梵天報比丘言：
 Brahma reported to the bhikkhu:
『我不知四大何由永滅，今有大梵天王，無能勝者，統千世界，富貴尊豪，最得自在，能造化物，是眾生父母，彼能知四大由何永滅。』
 "I don't know how the four elements are permanently destroyed. Now there is King Brahma, who is invincible, dominates the world, is rich and noble, is the most comfortable, can create things, and is the parent of all living beings. He can know how the four elements are eternally destroyed." 』
長者子！彼比丘尋問：
 Elder son! The bhikkhu asked:
『彼大梵王今為所在？』
 "Where is that Brahma King now?" 』
彼天報言：
 The other day's message:
『不知大梵今為所在，以我意觀，出現不久。』
 "I don't know where Brahma is now. From my perspective, he appeared not long ago. 』
未久，梵王忽然出現。
 Not long after, King Brahma suddenly appeared.
長者！彼比丘詣梵王所問言：
 Senior citizens! The bhikkhu asked King Brahma:
『此身四大，地、水、火、風，何由永滅？』
 "How can the four elements of this body, earth, water, fire, and wind, be destroyed forever?" 』
彼大梵王告比丘言：
 The great Brahma King told the bhikkhu:
『我梵天王無能勝者，統千世界，富貴尊豪，最得自在，能造萬物，眾生父母。』
 "I, the Brahma King, am incompetent and conqueror. I rule the world. I am rich and honorable. I am the most at ease. I can create all things and I am the parent of all living beings." 』
時，彼比丘告梵王曰：
 At that time, the bhikkhu told King Brahma:
『我不問此事，自問四大，地、水、火、風，何由永滅？』
 "I don't ask about this. I ask myself why the four elements, earth, water, fire, and wind, are permanently destroyed?" 』
「長者子！彼梵王猶報比丘言：
 "Son of the elder! That Brahma King still reported to the bhikkhu:
『我是大梵天王，無能勝者，乃至造作萬物，眾生父母。』
 "I am King Brahma, the incompetent one who even creates all things and is the parent of all living beings. 』
比丘又復告言：
 The bhikkhu said again:
『我不問此，我自問四大何由永滅？』
 "I don't ask this. I ask myself why the four elements will be destroyed forever?" 』
長者子！彼梵天王如是至三，不能報彼比丘四大何由永滅。
 Elder son! If the Brahma King is like this, he cannot repay the Bhikkhu the four great powers, so how can they be destroyed forever?
時，大梵王即執比丘右手，將詣屏處，語言：
 At that time, King Brahma took the bhikkhu's right hand and held it at the screen, saying:
『比丘！今諸梵王皆謂我為智慧第一，無不知見，是故我不得報汝言：
 "Bhikkhu!" Now all the Brahma kings say that I am the most intelligent and know everything, so I cannot repay you by saying:
「不知不見此四大何由永滅。」
 I don't know why these four elements will be destroyed forever.
』又語比丘：
 ’ He also said to Bhikkhu:
『汝為大愚！乃捨如來於諸天中推問此事。
 "You are a great fool!" Naishe Tathagata asked about this matter among the heavens.
汝當於世尊所問如此事，如佛所說，善受持之。』
 When asked by the World-Honored One, you should accept and uphold it as the Buddha said. 』
又告比丘：
 He also told the bhikkhu:
『今佛在舍衛國給孤獨園，汝可往問。』
 "Now the Buddha has given a lonely garden in Savatthi State. You can go and ask." 』
「長者子！時，比丘於梵天上忽然不現。
 "Son of the elder! At that time, the bhikkhu suddenly disappeared from the Brahma sky.
譬如壯士屈申臂頃，至舍衛國祇樹給孤獨園，來至我所，頭面禮足，一面坐，白我言：
 For example, like a strong man who stretched out his arms and reached the lonely garden of Savatthi with only one tree, he came to my place, bowed his head, his face and his feet, sat down, and said to me:
『世尊！今此四大，地、水、火、風，何由而滅？』
 "World Honored One! Why do these four elements, earth, water, fire, and wind, disappear? 』
時，我告言：
 At that time, I said:
『比丘！猶如商人臂鷹入海，於海中放彼鷹飛空東西南北，若得陸地則便停止，若無陸地更還歸船。
 "Bhikkhu!" It is like a merchant who takes an eagle into the sea and releases it in the sea to fly east, west, north and south. If it finds land, it will stop. If there is no land, it will return to the ship.
比丘！汝亦如是，乃至梵天問如是義，竟不成就，還來歸我。
 Bhikkhu! You are like this, even Brahma asked such a righteousness, but did not realize it, and returned to me.
今當使汝成就此義。』
 Now let you fulfill this meaning. 』
即說偈言：
 That is to say a verse:
「『何由無四大，　　地水火風滅？
 "'How come there are no four elements, earth, water, fire and wind are extinguished?
何由無麤細，　　及長短好醜？
 Why is it that it has no thickness and is so ugly when it comes to length?
何由無名色，　　永滅無有餘？
 Why is it that nameless form is forever destroyed and there is no remnant?
應答識無形，　　無量自有光。
 The responding consciousness is formless and has infinite light of its own.
此滅四大滅，　　麤細好醜滅，
 The four great annihilations are the annihilation of the gross, the fine, the good and the ugly.
於此名色滅，　　識滅餘亦滅。』
 When this name and form cease, the rest of consciousness also ceases. 』
」
時，堅固長者子白佛言：
 At that time, the Master Jianzhuang said to the Buddha:
「世尊！此比丘名何等？
 "World Honored One! What is the name of this bhikkhu?
云何持之？」
 How can I hold it? "
佛告長者子：
 The Buddha told the elder:
「此比丘名阿室已，當奉持之。」
 This bhikkhu's name is Ashi, and you should uphold it.
爾時，堅固長者子聞佛所說，歡喜奉行。
 At that time, the son of the strong elder heard what the Buddha said and followed it with joy.

25 - DA 25 The Naked Wanderer

（二五）佛說長阿含第三分倮形梵志經第六
 (25) The Buddha said that Chang Agama, the third branch of the Luo Xing Brahma Sutra, is the sixth
如是我聞：
 This is what I heard:
一時，佛在委若國金槃鹿野林中，與大比丘眾千二百五十人俱。
 At one time, the Buddha was in the Deer Forest of Jinpan in Weruo Kingdom, together with a group of 1,250 great monks.
時，有倮形梵志姓迦葉，詣世尊所，問訊已，一面坐。
 At that time, a Luo Xing Brahma named Kassapa came to the World Honored One. After questioning him, he sat down.
倮形迦葉白佛言：
 Kasyapa said to the Buddha:
「我聞沙門瞿曇呵責一切諸祭祀法，罵諸苦行人以為弊穢。
 "I heard that the ascetic Qutan criticized all the sacrificial methods and scolded the ascetics as evil and unclean.
瞿曇！若有言：
 Qu Tan! If anything:
『沙門瞿曇呵責一切諸祭祀法，罵苦行人以為弊穢。』
 "The ascetic Qutan condemned all the sacrificial methods and scolded the ascetics as evil and unclean. 』
作此言者，是為法語，法法成就，不誹謗沙門瞿曇耶？」
 Whoever said this did it for the sake of Dharma and Dharma attainment, and did not slander the ascetic Qutanya? "
佛言：
 Buddha said:
「迦葉！彼若言：
 "Kasyapa! Biruo said:
『沙門瞿曇呵責一切諸祭祀法，罵苦行人以為弊穢。』
 "The ascetic Qutan condemned all the sacrificial methods and scolded the ascetics as evil and unclean. 』
者，彼非法言，非法法成就，為誹謗我，非誠實言。
 Otherwise, he did not speak the law, he did not practice the law, he slandered me and spoke dishonestly.
所以者何？
 So what?
迦葉！我見彼等苦行人，有身壞命終，墮地獄中者；
 Kasyapa! I see those ascetics whose bodies are destroyed and their lives end, and they fall into hell;
又見苦行人身壞命終，生天善處者；
 Also see those who practice asceticism and die, but are reborn in a good place in heaven;
或見苦行人樂為苦行，身壞命終，生地獄中者；
 Or you may see an ascetic who enjoys asceticism, but his body will be destroyed and his life will end, and he will be reborn in hell;
或見苦行人樂為苦行，身壞命終，生天善處者。
 Or you may see an ascetic who enjoys asceticism, his body will be destroyed, his life will end, and he will be reborn in a good place in heaven.
迦葉！我於此二趣所受報處，盡知盡見，我寧可呵責諸苦行者以為弊穢耶？
 Kasyapa! I know all about the retribution of these two realms. I would rather blame the ascetics for what they think is evil?
我正說是，彼則言非，我正說非，彼則言是。
 When I say yes, he says no. When I say no, he says yes.
迦葉！有法沙門、婆羅門同，有法沙門、婆羅門不同。
 Kasyapa! There are Dharma ascetics and Brahmins who are the same, and there are Dharma ascetics and Brahmans who are different.
迦葉！彼不同者，我則捨置，以此法不與沙門、婆羅門同故。
 Kasyapa! If they are different, I will abandon them. This method is not the same as that of ascetics and brahmins.
「迦葉！彼有智者作如是觀，沙門瞿曇於不善法、重濁、黑冥、非賢聖法，彼異眾師於不善法、重濁、黑冥、非賢聖法，誰能堪任滅此法者？
 "Kasyapa! Those wise men have observed thus: The ascetic Kutan is concerned with unwholesome dharma, heavy turbidity, black darkness, and non-virtuous and holy dharma. Those different teachers are concerned with unwholesome dharma, heavy turbidity, darkness, and non-virtuous and sage dharma. Who can do that? Who is worthy of destroying this method?
迦葉！彼有智者作是觀時，如是知見，唯沙門瞿曇能滅是法。
 Kasyapa! When a wise person contemplates this, he will know and see this way. Only the ascetic Qutan can destroy this dharma.
迦葉！彼有智者作如是觀，如是推求，如是論時，我於此中則有名稱。
 Kasyapa! When a wise person observes in this way, infers in this way, and discusses in this way, I will have a name in it.
「復次，迦葉！彼有智者作如是觀，沙門瞿曇弟子於不善法、重濁、黑冥、非賢聖法，彼異眾師弟子於不善法、重濁、黑冥、非賢聖法，誰能堪任滅此法者？
 "Again, Kassapa! There is a wise man who has observed thus: The disciples of the ascetic Kutan are in unwholesome dharmas, heavily turbid, dark, and non-virtuous. Holy Dharma, who can be worthy of destroying this Dharma?
迦葉！彼有智者作如是觀，如是知見，唯沙門瞿曇弟子能滅是法。
 Kasyapa! There are wise men who have such contemplation and such knowledge. Only the disciples of the ascetic Qutan can destroy this dharma.
迦葉！彼有智者作如是觀，如是推求，如是論時，我弟子則得名稱。
 Kasyapa! If a wise man observes in this way, infers in this way, and makes judgments in this way, my disciple will be named.
「復次，迦葉！彼有智者作如是觀，沙門瞿曇於諸善法、清白、微妙及賢聖法，彼異眾師於諸善法、清白、微妙及賢聖法，誰能堪任增廣修行者？
 "Again, Kassapa! The wise man has thus observed that the ascetic Kutan is as good as the dharma, pure, subtle, and virtuous dharma. Who can compare to those different teachers as to the virtuous, pure, subtle, and virtuous dharma? Ren Zengguang practitioner?
迦葉！彼有智者作如是觀，如是知見，唯有沙門瞿曇堪任增長修行是法。
 Kasyapa! There are wise men who have such visions and such knowledge. Only the ascetic Qutan can increase the practice of this Dharma.
迦葉！彼有智者作如是觀，如是推求，如是論時，我於此中則有名稱。
 Kasyapa! When a wise person observes in this way, infers in this way, and discusses in this way, I will have a name in it.
「迦葉！彼有智者作如是觀，沙門瞿曇弟子於諸善法、清白、微妙及賢聖法，彼異眾師弟子於諸善法、清白、微妙及賢聖法，誰能堪任增長修行者？
 "Kasyapa! That wise man has observed thus: Who can be worthy of the disciples of the ascetic Kutan in regard to all the good, pure, subtle, and virtuous dharma? And the disciples of all the other masters in all the good, pure, subtle, and virtuous dharma. Increase practitioners?
迦葉！彼有智者作如是觀，如是知見，唯有沙門瞿曇弟子能堪任增長修行是法。
 Kasyapa! There are wise men who have such visions and such understandings. Only the disciples of the ascetic Qutan are capable of increasing the practice of this Dharma.
迦葉！彼有智者作如是觀，如是推求，如是論時，於我弟子則有名稱。
 Kasyapa! That wise man who observes in this way, makes inferences in this way, and makes judgments in this way has a name for my disciples.
迦葉！有道有迹，比丘於中修行，則自知自見，沙門瞿曇時說、實說、義說、法說、律說。
 Kasyapa! If there are traces of the way and there are monks who practice in them, they will know and see for themselves. The ascetic Kutan said it in truth, in truth, in righteousness, in Dharma, and in law.
「迦葉！何等是道？
 "Kasyapa! What is the Tao?
何等是迹？
 What a trace?
比丘於中修行，自知自見，沙門瞿曇時說、實說、義說、法說、律說。
 The bhikkhu practices in it, knows and sees for himself, and the ascetic Kutan talks about the truth, the meaning, the Dharma, and the law.
迦葉！於是比丘修念覺意，依止息，依無欲，依出要；
 Kasyapa! Then the bhikkhu cultivates mindfulness and awareness, relying on cessation, relying on no desire, relying on the key points;
修法、精進、喜、猗、定、捨覺意，依止息，依無欲，依出要。
 Cultivation of the Dharma, diligence, joy, joy, concentration, and equanimity are the key to cessation, non-desire, and exit.
迦葉！是為道，是為迹，比丘於中修行，自知自見，沙門瞿曇時說、實說、義說、法說、律說。」
 Kasyapa! This is the way, this is the trace. The bhikkhu practices in it, knows and sees for himself, and the ascetic Qutan talks about it, the truth, the righteousness, the Dharma, and the law. "
迦葉言：
 Kasyapa said:
「瞿曇！唯有是道、是迹，比丘於中修行，自知自見。
 "Qu Tan! There is only this way and this trace. A bhikkhu practices in it and knows it for himself.
沙門瞿曇時說、實說、義說、法說、律說。
 The ascetic Kutan talks about the truth, the truth, the dharma, and the law.
但苦行穢污，有得婆羅門名，有得沙門名。
 However, through asceticism and impurity, some people get the name of Brahmin, and some get the name of ascetics.
何等是苦行穢污，有得婆羅門名，有得沙門名？
 What kind of defilement is there through asceticism? Some people get the name of Brahmin and some get the name of ascetics?
瞿曇！離服倮形，以手自障蔽，不受夜食，不受朽食，不受兩壁中間食，不受二人中間食，不受兩刀中間食，不受兩杇中間食，不受共食家食，不受懷姙家食，狗在門前不食其食，不受有蠅家食，不受請食。
 Qu Tan! If you leave the clothes and are in good shape, use your hands to shield yourself, you will not be affected by night food, you will not be affected by decaying food, you will not be affected by food between two walls, you will not be affected by food between two people, you will not be affected by food between two knives, you will not be affected by eating between two sticks, and you will not be affected by sharing. Eat the food of the house, the food of the house that is not pregnant, the dog will not eat the food in front of the door, the dog will not eat the food of the house with flies, and the dog will not be invited to eat.
他言先識則不受其飡，不食魚，不食肉，不飲酒，不兩器食，一飡一咽，至七飡止，受人益食，不過七益，或一日一食，或二日、三日、四日、五日、六日、七日一食。
 He said that Xianshi should not be swayed, not eat fish, not eat meat, not drink alcohol, not eat with two utensils, take one sip and swallow until the seventh sip ends, and receive benefits from others, but no more than seven benefits, or one meal a day. Or one meal on the second, third, fourth, fifth, sixth or seventh day.
或復食果，或復食莠，或食飯汁，或食麻米，或食\xED\xA1\x96\xED\xB0\x86稻，或食牛糞，或食鹿糞，或食樹根枝葉花實，或食自落果；
 Either eat fruits again, or eat weeds again, or eat rice juice, or eat sesame rice, or eat rice, or eat cow dung, or eat deer dung, or eat tree roots, branches, leaves, flowers, or eat fallen fruits;
或披衣，或披莎衣，或衣樹皮，或草襜身，或衣鹿皮，或留髮，或被毛編，或著塚間衣；
 Some wear clothes, some wear sand clothes, some wear tree bark, some wear grasshoppers, some wear deerskin, some have their hair left, some are braided with wool, or some wear tomb clothes;
或有常舉手者，或不坐床席，或有常蹲者，或有剃髮留髭鬚者，或有臥荊棘上者，或有臥果蓏上者，或有倮形臥牛糞上者；
 Some people often raise their hands, some do not sit on the bed, some often squat, some have their hair shaved and have moustaches, some are lying on thorns, some are lying on fruit stalks, and some are lying on cow dung. the superior;
或一日三浴，或一夜三浴，以無數苦，苦役此身。
 You may take three baths a day, or you may take three baths a night, toiling your body with countless hardships.
瞿曇！是為苦行穢污，或得沙門名，或得婆羅門名。」
 Qu Tan! Because of the impurities of asceticism, one may obtain the name of a Samana or a Brahmin. "
佛言：
 Buddha said:
「迦葉！離服倮形者，以無數方便苦役此身，彼戒不具足，見不具足，不能勤修，亦不廣普。」
 Kasyapa! Those who have abandoned the obedient form have toiled this body with countless expedients. Their precepts are not sufficient, their views are not sufficient, they cannot practice diligently, and they are not widespread.
迦葉白佛言：
 Kassapa said to Buddha:
「云何為戒具足？
 What does it mean to have sufficient precepts?
云何為見具足？
 What does it mean to have enough knowledge?
過諸苦行，微妙第一。」
 After practicing asceticism, subtlety comes first. "
佛告迦葉：
 The Buddha told Kasyapa:
「諦聽，善思念之，當為汝說。」
 Listen carefully, think carefully about it, and I will speak it to you.
迦葉言：
 Kasyapa said:
「唯然。
 "Wei Ran.
瞿曇！願樂欲聞。」
 Qu Tan! I wish I could hear it. "
佛告迦葉：
 The Buddha told Kasyapa:
「若如來、至真出現於世，乃至四禪，於現法中而得快樂。
 "If the Tathagata, the Supreme Being, appears in the world, even the four jhanas, he will be happy in the present Dharma.
所以者何？
 So what?
斯由精勤，專念一心，樂於閑靜，不放逸故。
 This is due to diligence, concentration and concentration, being willing to be quiet and not letting loose.
迦葉！是為戒具足，見具足，勝諸苦行，微妙第一。」
 Kasyapa! This is because the precepts are sufficient, the view is sufficient, it is better than all ascetic practices, and it is the most subtle. "
迦葉言：
 Kasyapa said:
「瞿曇！雖曰戒具足，見具足，過諸苦行，微妙第一，但沙門法難，婆羅門法難。」
 Qutan! Although it is said that the precepts are complete, the view is complete, and all ascetic practices are complete, subtlety is the first, but the Dharma of the ascetics is difficult, and the Dharma of the Brahmin is difficult.
佛言：
 Buddha said:
「迦葉！此是世間不共法。
 "Kaysapa! This is a Dharma that is unique in the world.
所謂沙門法、婆羅門法難，迦葉！乃至優婆夷亦能知此法。
 The so-called Samana Dharma and Brahmin Dharma are difficult, Kassapa! Even Upasikas can know this method.
離服倮形，乃至無數方便苦役此身，但不知其心：
 After leaving the obedience, I have to work hard on my body with countless conveniences, but I don’t know my heart:
為有恚心、為無恚心，有恨心、無恨心，有害心、無害心？
 To have a hateful mind or not to have a hateful mind, to have a hateful mind or not to have a hateful mind, to have a harmful mind or a harmless mind?
若知此心者，不名沙門、婆羅門，為已不知故，沙門、婆羅門為難。」
 If one knows this mind, he is not called a recluse or a brahmin. Because he does not know it, the recluse and brahmin are in trouble. "
爾時，迦葉白佛言：
 At that time, Kasyapa said to the Buddha:
「何等是沙門、何等是婆羅門，戒具足、見具足，為上為勝，微妙第一？」
 What kind of a recluse, what kind of Brahmin, who is full of morality, full of views, supreme and victorious, first in subtlety?
佛告迦葉：
 The Buddha told Kasyapa:
「諦聽，諦聽，善思念之，當為汝說。」
 Listen carefully, listen carefully, think carefully about it, and I will speak it to you.
迦葉言：
 Kasyapa said:
「唯然。
 "Wei Ran.
瞿曇！願樂欲聞。」
 Qu Tan! I wish I could hear it. "
佛言：
 Buddha said:
「迦葉！彼比丘以三昧心，乃至得三明，滅諸癡冥，生智慧明，所謂漏盡智生。
 "Kassapa! With his samadhi mind, that bhikkhu has attained the three clarities, destroyed all delusions, and given birth to wisdom and clarity. The so-called wisdom arises from all the outflows.
所以者何？
 So what?
斯由精勤，專念不忘，樂獨閑靜，不放逸故。
 This is because he is diligent, focused and never forgets, enjoys being alone and quiet, and does not let go.
迦葉！此名沙門、婆羅門，戒具足、見具足，最勝最上，微妙第一。」
 Kasyapa! This name is a recluse, a brahmin, who possesses sufficient moral disciplines and adequate views, is the most excellent and supreme, and is the most subtle. "
迦葉言：
 Kasyapa said:
「瞿曇！雖言是沙門、婆羅門，見具足、戒具足，為上為勝，微妙第一。
 "Qu Tan! Even though he is a recluse or a brahmin, he has sufficient knowledge and discipline. He is the best and the most subtle.
但沙門、婆羅門法，甚難！甚難！沙門亦難知，婆羅門亦難知。」
 But the dharma of ascetics and brahmins is very difficult! Very difficult! It is also difficult for a recluse to know, and it is also difficult for a brahmin to know. "
佛告迦葉：
 The Buddha told Kasyapa:
「優婆塞亦能修行此法。」
 Upasaka can also practice this method.
白言：
 Bai Yan:
「我從今日能離服倮形，乃至以無數方便苦役此身，不可以此行名為沙門、婆羅門，若當以此行名為沙門、婆羅門者，不得言沙門甚難！婆羅門甚難！不以此行為沙門、婆羅門故，言沙門甚難！婆羅門甚難！」
 From now on, I am able to leave the obedient form and even toil this body with countless expedients. I cannot call this practice a recluse or a brahmin. If I should call this practice a recluse or a brahmin, I cannot say that it is very difficult for a recluse! It is very difficult for a brahmin!" If you don't do this as a recluse or a brahmin, it's very difficult for a recluse! It's very difficult for a brahmin!
佛告迦葉：
 The Buddha told Kasyapa:
「我昔一時在羅閱祇，於高山七葉窟中，曾為尼俱陀梵志說清淨苦行。
 "I once preached pure ascetic practices for Brahma Nikita in the Seven-leaf Cave in the high mountains at Luoyuezhi.
時梵志生歡喜心，得清淨信，供養我、稱讚我，第一供養稱讚於我。」
 When Brahma is happy and has pure faith, he makes offerings to me and praises me. He is the first to make offerings and praise me. "
迦葉言：
 Kasyapa said:
「瞿曇！誰於瞿曇不生第一歡喜、淨信、供養、稱讚者？
 "Qu Tan! Who is not the first to rejoice, have pure faith, make offerings, and praise Qu Tan?
我今於瞿曇亦生第一歡喜，得清淨信，供養、稱讚，歸依瞿曇。」
 I am now the first to rejoice in Qu Tan, gain pure faith, make offerings and praises, and take refuge in Qu Tan. "
佛告迦葉：
 The Buddha told Kasyapa:
「諸世間諸所有戒，無有與此增上戒等者，況欲出其上？
 “Of all the precepts in the world, there is no such thing as a superior precept, so how can we go beyond it?
諸有三昧、智慧、解脫、見解脫慧，無有與此增上三昧、智慧、解脫、見解脫慧等者，況欲出其上？
 There is Samadhi, Wisdom, Liberation, and Insights and Wisdom, but there is no such thing as Samadhi, Wisdom, Liberation, Insights, and Wisdom that can be improved upon. How about rising above them?
迦葉！所謂師子者，是如來、至真、等正覺，如來於大眾中廣說法時，自在無畏，故號師子。
 Kasyapa! The so-called Master is the Tathagata, the most truly enlightened, and the Tathagata. When the Tathagata preaches the Dharma widely among the masses, he is free and fearless, so he is called the Master.
云何，迦葉！汝謂如來師子吼時不勇捍耶？
 Why, Kasyapa! You say that the Tathagata Master is not brave enough to defend himself when he roars?
勿造斯觀，如來師子吼勇捍無畏。
 Don't create such a view, the Tathagata Master roars and defends fearlessly.
迦葉！汝謂如來勇捍師子吼時不在大眾中耶？
 Kasyapa! Do you mean that the Tathagata was not among the crowd when he bravely defended the Master?
勿造斯觀，如來在大眾中勇捍師子吼。
 Don't create such a view, the Tathagata bravely defends the Master in the crowd.
迦葉！汝謂如來在大眾中作師子吼不能說法耶？
 Kasyapa! You say that the Tathagata is a teacher among the masses and cannot teach the Dharma?
勿造斯觀。
 Don't create such a view.
所以者何？
 So what?
如來在大眾中勇捍無畏，作師子吼，善能說法。
 The Tathagata stands up bravely and fearlessly among the masses, shouts like a teacher, and is good at teaching the Dharma.
「云何，迦葉！汝謂如來於大眾中勇捍無畏，為師子吼，善能說法，眾會聽者不一心耶？
 "What is this, Kassapa! You say that the Tathagata stands up fearlessly in the crowd, shouts for the Master, and is good at preaching, but the listeners are not of one mind?
勿造斯觀。
 Don't create such a view.
所以者何？
 So what?
如來在大眾中勇捍無畏，為師子吼，善能說法，諸來會者皆一心聽。
 The Tathagata stood up fearlessly in the crowd, roared for his disciples, and was able to speak the Dharma well, and all those who came to the meeting listened attentively.
云何，迦葉！汝謂如來在大眾中勇捍無畏，為師子吼，善能說法，諸來會者皆一心聽，而不歡喜信受行耶？
 Why, Kasyapa! You say that the Tathagata stands up bravely and fearlessly in the crowd, shouts for the Master, and is good at preaching the Dharma. All those who come to the meeting listen attentively, but are not happy to believe, accept and practice it?
勿造斯觀。
 Don't create such a view.
所以者何？
 So what?
如來在大眾中勇捍多力，能師子吼，善能說法，諸來會者皆一心聽，歡喜信受。
 The Tathagata was brave in the crowd, showed great strength, was a capable teacher, and was able to speak the Dharma well. All those who came to the gathering listened with wholeheartedly and believed and accepted the teaching with joy.
迦葉！汝謂如來在大眾中勇捍無畏，為師子吼，善能說法，諸來會者歡喜信受，而不供養耶？
 Kasyapa! You say that the Tathagata stands up bravely and fearlessly in the crowd, shouts for the Master, is good at preaching the Dharma, and those who come to the meeting are happy to believe and accept it, but do not make offerings?
勿造斯觀，如來在大眾中勇捍無畏，為師子吼，善能說法，諸來會者皆一心聽，歡喜信受，而設供養。
 Don't create such a view. The Tathagata defends fearlessly in the crowd, shouts for the master, and is good at teaching the Dharma. All those who come to the meeting listen attentively, believe and accept it with joy, and make offerings.
「迦葉！汝謂如來在大眾中勇捍無畏，為師子吼，乃至信敬供養，而不剃除鬚髮，服三法衣，出家修道耶？
 "Kasyapa! You say that the Tathagata stood up fearlessly in the crowd, roared for his masters, and even believed in, respected and made offerings to him, yet he did not shave off his beard and hair, wore the three dharma robes, and became a monk to practice Taoism?
勿造斯觀。
 Don't create such a view.
所以者何？
 So what?
如來在大眾中勇捍無畏，乃至信敬供養，剃除鬚髮，服三法衣，出家修道。
 The Tathagata stood bravely and fearlessly among the masses, so much so that he believed and made offerings to him, shaved off his beard and hair, wore the three dharma robes, and became a monk to practice Taoism.
迦葉！汝謂如來在大眾中勇捍無畏，乃至出家修道，而不究竟梵行，至安隱處，無餘泥洹耶？
 Kasyapa! You say that the Tathagata stood up fearlessly among the masses, even becoming a monk and practicing Taoism, but he did not live the ultimate holy life and reached a peaceful and seclusion place without any traces of mud left?
勿造斯觀。
 Don't create such a view.
所以者何？
 So what?
如來於大眾中勇捍無畏，乃至出家修道，究竟梵行，至安隱處，無餘泥洹。」
 The Tathagata stood bravely and fearlessly among the masses, even becoming a monk and practicing Taoism, leading the ultimate holy life, reaching a place of peace and seclusion, without any trace of mud left. "
時，迦葉白佛言：
 At that time, Kasyapa said to the Buddha:
「云何，瞿曇！我得於此法中出家受具戒不？」
 What are you talking about, Qu Tan! Can I become a monk and receive the necessary precepts in this way?
佛告迦葉：
 The Buddha told Kasyapa:
「若異學欲來入我法中出家修道者，當留四月觀察，稱可眾意，然後當得出家受戒。
 "If a foreigner wants to come to my Dharma to become a monk and practice Taoism, he should stay for four months to observe and agree with everyone, and then he should leave home and take the ordination.
迦葉！雖有是法，亦觀其人耳。」
 Kasyapa! Although there is such a method, it still depends on the human ear. "
迦葉言：
 Kasyapa said:
「若有異學欲來入佛法中修梵行者，當留四月觀察，稱可眾意，然後當得出家受戒。
 "If there are any heretics who want to enter the Buddhist teachings and practice Brahma, they should stay for four months to observe and agree with everyone's opinions, and then they should leave home and take the ordination.
我今能於佛法中四歲觀察，稱可眾意，然後乃出家受戒。」
 I am now able to observe Buddhism at the age of four and praise it, and then I became a monk and took the ordination. "
佛告迦葉：
 The Buddha told Kasyapa:
「我已有言，但觀其人耳。」
 I have spoken, but it depends on the people's ears.
爾時，迦葉即於佛法中出家受具足戒。
 At that time, Kasyapa became a monk in Buddhism and received full precepts.
時，迦葉受戒未久，以淨信心修無上梵行，現法中自身作證，生死已盡，梵行已立，所作已辦，不受後有，即成阿羅漢。
 At that time, Kassapa had not been ordained for a long time. He practiced the supreme Brahmacharya with pure faith and manifested himself in the Dharma to testify that life and death were over.
爾時，迦葉聞佛所說，歡喜奉行。
 At that time, Kasyapa heard what the Buddha said and followed it happily.

26 - DA 26 Knowledge of the Three Vedas

（二六）佛說長阿含第三分三明經第七
 (26) The Buddha said the seventh part of the third part of the three-part Sanming Sutra of Chang Agama
如是我聞：
 This is what I heard:
一時，佛在俱薩羅國人間遊行，與大比丘眾千二百五十人俱，詣伊車能伽羅俱薩羅婆羅門村，止宿伊車林中。
 At one time, the Buddha was traveling among the people of the Kusalo Kingdom, and together with a group of 1,250 great bhikkhus, he visited the Brahmin village of Iche Nenggarakusaro and stopped in the Iche forest.
時，有婆羅門名沸伽羅娑羅、婆羅門名多梨車，以小緣詣伊車能伽羅村。
 At that time, there was a Brahmin named Feijalasara and a Brahmin named Duoliche, who came to the village of Yichenengala due to a small predestined relationship.
此沸伽羅娑羅婆羅門，七世以來父母真正，不為他人之所輕毀，異典三部諷誦通利，種種經書善能分別。
 This Vegyarasara Brahman has been a true parent for seven generations, and will not be despised by others. He can recite the three different scriptures to benefit, and he can distinguish various scriptures well.
又能善於大人相法、觀察吉凶、祭祀儀禮，有五百弟子，教授不廢。
 He was also good at fortune-telling, observing good and bad luck, and conducting sacrifices and rituals. He had five hundred disciples and taught him well.
其一弟子名婆悉咤，七世以來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，亦能善於大人相法，觀察吉凶，祭祀儀禮，亦有五百弟子，教授不廢。
 One of his disciples is named Po Xizha. He has been a true parent for seven generations and will not be underestimated by others. He is able to recite and recite the three different schools of different schools. He can distinguish all kinds of scriptures. He is also good at fortune-telling, observing good and bad luck, and performing sacrifices and rituals. There are also five hundred disciples, and the professor is not useless.
多梨車婆羅門，亦七世已來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，亦能善於大人相法、觀察吉凶、祭祀儀禮，亦有五百弟子，教授不廢。
 Duolicha Brahmin, who has passed through seven generations of true parents, will not be underestimated by others, can recite the three different schools of wisdom, can distinguish all kinds of scriptures, and can also be good at fortune-telling, observing good and bad luck, and sacrificial rituals. There are five hundred disciples, and the professor is not useless.
其一弟子名頗羅墮，七世已來父母真正，不為他人之所輕毀，異學三部諷誦通利，種種經書盡能分別，亦能善於大人相法、觀察吉凶、祭祀儀禮，亦有五百弟子，教授不廢。
 One of his disciples is named Puluoluo. His parents have been true for seven generations, and he will not be underestimated by others. He can recite the three books of different schools to make a difference. He can distinguish all kinds of scriptures. He is also good at fortune-telling, observing good and bad luck, and performing sacrificial rituals. , there are also five hundred disciples, and the professor is still alive.
時，婆悉咤、頗羅墮二人於清旦至園中，遂共論義，更相是非。
 At that time, Po Xizha and Polo Tui came to the garden on Qing Dynasty, and they discussed the meaning and right and wrong together.
時，婆悉咤語頗羅墮：
 At that time, Poxi Zha said something like this:
「我道真正，能得出要，至於梵天，此是大師沸伽羅娑羅婆羅門所說。」
 My Tao is true, and I can come up with the key points. As for Brahma, this is what the great master Vegasara Brahmin said.
頗羅墮又言：
 Po Luo Tui said again:
「我道真正，能得出要，至於梵天，此是大師多梨車婆羅門所說。」
 My Tao is true, and I can come up with the essentials. As for Brahma, this is what the master Brahman Tarikata said.
如是，婆悉咤再三自稱己道真正，頗羅墮亦再三自稱己道真正，二人共論，各不能決。
 In this way, Po Sizha repeatedly claimed that his way was true, and Poluo Tuo also repeatedly claimed that his way was true. They discussed it together, but neither could decide.
時，婆悉咤語頗羅墮曰：
 At that time, Posi Zha said to Poluochao:
「我聞沙門瞿曇釋種子出家成道，於拘薩羅國遊行人間，今在伊車能伽羅林中，有大名稱，流聞天下，如來、至真、等正覺，十號具足。
 "I heard that the ascetic Qutan released the seeds and became a monk, and he traveled around the world in the country of Kosala. He is now in the Ichenanga Forest. He has a great name and is known all over the world. He is Tathagata, the Supreme Being, and the Enlightened One, who has attained the tenth number.
於諸天、世人、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，義味具足，梵行清淨。
 Among the gods, human beings, demons, demon gods, ascetics, and Brahmans, he himself bears witness and preaches the Dharma for others. His words, both upper and lower, are all true, full of meaning, and pure in the holy life.
如是真人，宜往覲現。
 If he is a real person, he should go to the temple and appear.
我聞彼瞿曇知梵天道，能為人說，常與梵天往返言語，我等當共詣彼瞿曇，共決此義。
 I have heard that Qutan knows the way of Brahma and can explain it to people. He often talks to Brahma back and forth. We should reach out to Qutan and determine this meaning together.
若沙門瞿曇有所言說，當共奉持。」
 If the ascetic Qutan has something to say, we should uphold it together. "
爾時，婆悉咤、頗羅墮二人相隨到伊車林中，詣世尊所，問訊已，一面坐。
 At that time, Positha and Pololuo followed each other to the Yicha Forest. They went to where the World Honored One was. After questioning him, they sat down together.
爾時，世尊知彼二人心中所念，即告婆悉咤曰：
 At that time, the World-Honored One knew what was in the minds of the two of them, so he told Po Sitzha:
「汝等二人清旦至園中，作如是論，共相是非。
 "The two of you went to the garden on the Qing Dynasty and discussed the matter like this. We agree on what is right and what is wrong.
汝一人言：
 You alone say:
『我法真正，能得出要，至於梵天，此是大師沸伽羅娑羅所說。』
 "My Dharma is true and I can come up with the key points. As for Brahma, this is what the great master Poigarasara said." 』
彼一人言：
 One of them said:
『我法真正，能得出要，至於梵天，此是大師多梨車所說。』
 "My Dharma is true and I can come up with the key points. As for Brahma, this is what the master Doli Che said." 』
如是再三，更相是非，有如此事耶？」
 The same thing happens again and again, right and wrong. Is there such a thing? "
時，婆悉咤、頗羅墮聞佛此言，皆悉驚愕，衣毛為竪，心自念言：
 At that time, when Positha and Poluoluo heard these words of the Buddha, they were all astonished, their hair stood on end, and they thought to themselves:
「沙門瞿曇有大神德，先知人心，我等所欲論者，沙門瞿曇已先說訖。」
 The recluse Qutan has great spiritual virtues and can foretell people's hearts. Whatever we want to discuss, the recluse Qutan has already said it first.
時，婆悉咤白佛言：
 At that time, Positya said to the Buddha:
「此道、彼道皆稱真正，皆得出要，至於梵天，為沸伽羅娑羅婆羅門所說為是？
 "Both this way and that way are called true, and both have their essential points. As for Brahma, what is right according to the Brahmin Veikalasara?
為多梨車婆羅門所說為是耶？」
 Is it true what Brahmin Dolicha said? "
佛言：
 Buddha said:
「正使，婆悉咤！此道、彼道真正出要，得至梵天，汝等何為清旦園中共相是非，乃至再三耶？」
 Your Majesty, Po Sizha! This way and that way really lead to the Brahma Heaven. Why do you think so much about right and wrong in the Qing Dynasty Garden, even again and again?
時，婆悉咤白佛言：
 At that time, Positya said to the Buddha:
「諸有三明婆羅門說種種道，自在欲道、自作道、梵天道，此三道者盡向梵天。
 "There are three kinds of Brahmanas who teach the path of free desire, the path of self-creation, and the path of Brahma. These three paths all lead to Brahma.
瞿曇！譬如村營，所有諸道皆向於城，諸婆羅門雖說種種諸道，皆向梵天。」
 Qu Tan! For example, in a village or camp, all the paths lead to the city. Even though the Brahmins talk about all the paths, they all lead to Brahma. "
佛告婆悉咤：
 The Buddha told Po Siza:
「彼諸道為盡趣梵天不？」
 Aren't all these paths the perfect place for Brahma?
答曰：
 Answer:
「盡趣。」
 Have fun.
佛復再三重問：
 The Buddha asked again and again:
「種種諸道盡趣梵天不？」
 Aren't all the paths of enlightenment to Brahma?
答曰：
 Answer:
「盡趣。」
 Have fun.
爾時，世尊定其語已，告婆悉咤曰：
 At that time, the World-Honored One had finished his speech and told Po Sizha:
「云何三明婆羅門中，頗有一人得見梵天者不？」
 Among the three enlightened Brahmins, is there quite a few who can see Brahma?
答曰：
 Answer:
「無有見者。」
 There is no one who sees.
「云何，婆悉咤！三明婆羅門先師，頗有得見梵天者不？」
 What are you talking about? Positha! Are there some of the forefathers of the Brahmans of Sanming who can see Brahma?
答曰：
 Answer:
「無有見者。」
 There is no one who sees.
「云何，婆悉咤！乃往三明仙人舊婆羅門，諷誦通利，能為人說舊諸讚誦，歌詠詩書，其名阿咤摩婆羅門、婆摩提婆婆羅門、毘婆審婆羅門、伊尼羅斯婆羅門、蛇婆提伽婆羅門、婆婆悉婆羅門、迦葉婆羅門、阿樓那婆羅門、瞿曇摩婆羅門、首脂婆羅門、婆羅損陀婆羅門，彼亦得見梵天不耶？」
 What's the matter? Positha! I went to the old Brahmin of Sanming Immortal to recite Tongli, and he could tell people the old praises and chant poems. His names were Ajama Brahmin, Bhāmādīpā Brahman, Vipasshen Brahman, Ini. Won't the Brahmin of Ras, the Brahmin of Snakevatika, the Brahmin of Pravasi, the Brahmin of Kassapa, the Brahmin of Aluna, the Brahmin of Qudama, the Brahmin of Shouji, and the Brahmin of Brahshada also be able to see the Brahma?
答曰：
 Answer:
「無有見者。」
 There is no one who sees.
佛言：
 Buddha said:
「若彼三明婆羅門無有一見梵天者，若三明婆羅門先師無有見梵天者，又諸舊大仙三明婆羅門阿咤摩等亦不見梵天者，當知三明婆羅門所說非實。」
 If none of the three luminous Brahmins has seen Brahma, if none of the predecessors of three luminous Brahmins has seen Brahma, and if none of the old great sages such as the three luminous Brahmins Ajama and others have seen Brahma, then you should know that what the three luminous Brahmins say is not true.
又告婆悉咤：
 He also told Po Xizha:
「如有婬人言：
 "If any adulterer says:
『我與彼端正女人交通，稱歎婬法。』
 "I fellowshipped with that upright woman and praised her fornication. 』
餘人語言：
 Other languages:
『汝識彼女不？
 Do you know that girl?
為在何處？
 Why?
東方、西方、南方、北方耶？』
 East, west, south, north? 』
答曰：
 Answer:
『不知。』
 "I don't know. 』
又問：
 Asked again:
『汝知彼女所止土地城邑村落不？』
 "Do you know the cities, towns and villages in the land where that girl came from?" 』
答曰：
 Answer:
『不知。』
 "I don't know. 』
又問：
 Asked again:
『汝識彼女父母及其姓字不？』
 "Do you know that girl's parents and their surnames?" 』
答曰：
 Answer:
『不知。』
 "I don't know. 』
又問：
 Asked again:
『汝知彼女為是剎利女，為是婆羅門、居士、首陀羅女耶？』
 "Do you know that this girl is a Ksriya girl, a Brahmin, a layman, or a Sudra girl?" 』
答曰：
 Answer:
『不知。』
 "I don't know. 』
又問：
 Asked again:
『汝知彼女為長短、麤細、黑白、好醜耶？』
 "You know that girl's length, thickness, black and white, and how ugly she is?" 』
答曰：
 Answer:
『不知。』
 "I don't know. 』
云何，婆悉咤！彼人讚嘆為是實不？」
 What the hell, Po Xi Zha! Does the other person praise it as true? "
答曰：
 Answer:
「不實。」
 false.
「如是。
 "That's right.
婆悉咤！三明婆羅門所說亦爾，無有實也。
 Po Xi Zha! This is what the Brahmin of Sanming says, but it has no reality.
云何，婆悉咤！汝三明婆羅門見日月遊行出沒處所，叉手供養，能作是說：
 What the hell, Po Xi Zha! If you, a three-minded Brahmin, see the sun and moon traveling around the place and cross your hands to make offerings, can you say:
『此道真正，當得出要，至日月所。』
 "This true way should be reached to the point of the sun and the moon." 』
不？」
 No? "
報曰：
 The report said:
「如是。
 "That's right.
三明婆羅門見日月遊行出沒處所，叉手供養，而不能言：
 When the three-minded Brahman sees the sun and moon wandering around the place, he crosses his hands to make offerings, but cannot say:
『此道真正，當得出要，至日月所。』
 "This true way should be reached to the point of the sun and the moon." 』
也。」
 also. "
「如是。
 "That's right.
婆悉咤！三明婆羅門見日月遊行出沒之處，叉手供養，而不能說：
 Po Xi Zha! When the three-minded Brahmins see the sun and moon wandering around, they cross their hands and make offerings, but they cannot say:
『此道真正，當得出要，至日月所。』
 "This true way should be reached to the point of the sun and the moon." 』
而常叉手供養恭敬，豈非虛妄耶？」
 Isn't it vain to often cross one's hands to make offerings and show respect? "
答曰：
 Answer:
「如是。
 "That's right.
瞿曇！彼實虛妄。」
 Qu Tan! He is real and false. "
佛言：
 Buddha said:
「譬如有人立梯空地，餘人問言：
 "For example, someone is erecting a ladder in an open space, and others ask:
『立梯用為。』
 "Use the ladder for standing up." 』
答曰：
 Answer:
『我欲上堂。』
 "I want to go to court." 』
又問：
 Asked again:
『堂何所在？
 Where is the hall?
東、西、南、北耶？』
 East, west, south, north? 』
答云：
 Answer:
『不知。』
 "I don't know. 』
云何？
 Why?
婆悉咤！此人立梯欲上堂者，豈非虛妄耶？」
 Po Xi Zha! Isn't this man being vain by setting up a ladder to go up to the hall? "
答曰：
 Answer:
「如是，彼實虛妄。」
 If so, it is true and false.
佛言：
 Buddha said:
「三明婆羅門亦復如是，虛誑無實。
 "The same is true for the three enlightened Brahmans, who are deceptive and have no reality.
婆悉咤！五欲潔淨，甚可愛樂。
 Po Xi Zha! When the five desires are pure, it is very lovely and joyful.
云何為五？
 Why is the cloud five?
眼見色，甚可愛樂；
 Seeing color is so lovely and joyful;
耳聲、鼻香、舌味、身觸，甚可愛樂。
 The sound in the ears, the fragrance in the nose, the taste in the tongue, and the touch on the body are all lovely and joyful.
於我賢聖法中，為著、為縛，為是拘鎖。
 In my sage dharma, it is bound, bound, and imprisoned.
彼三明婆羅門為五欲所染，愛著堅固，不見過失，不知出要，彼為五欲之所繫縛。
 That three-minded Brahman is tainted by the five desires, his love is firm, he does not see faults, he does not know the key points, he is bound by the five desires.
正使奉事日月水火，唱言：
 The messenger serves the sun, moon, water and fire and sings:
『扶接我去生梵天者。』
 "He who helped me to be born in Brahma. 』
無有是處。
 There is no place.
譬如阿夷羅河，其水平岸，烏鳥得飲，有人在此岸身被重繫，空喚彼岸言：
 For example, the Ayiluo River has a level bank where blackbirds can drink. Someone is tied up on this bank and calls out to the other bank:
『來渡我去。』
 "Come and ferry me." 』
彼岸寧來渡此人不？」
 Would you rather come to the other side to ferry this person? "
答曰：
 Answer:
「不也。」
 No.
「婆悉咤！五欲潔淨，甚可愛樂，於賢聖法中猶如拘鎖。
 "Posita! The five desires are purified, so lovely and joyful. They are like being imprisoned in the sage Dharma.
彼三明婆羅門為五欲所染，愛著堅固，不見過失，不知出要。
 That three-minded Brahman is tainted by the five desires, his love is firm, he does not see faults, and he does not know the key points.
彼為五欲之所繫縛，正使奉事日月水火，唱言：
 He was bound by the five desires, and he was serving the sun, moon, water and fire, and he sang:
『扶接我去生梵天上。』
 "Hold me up and take me to the Brahma Heaven. 』
亦復如是，終無是處。
 It's the same again, it's useless in the end.
婆悉咤！譬如阿夷羅河，其水平岸，烏鳥得飲，有人欲渡，不以手足身力，不因船栰，能得渡不？」
 Po Xi Zha! For example, the Ayiluo River has a level bank where blackbirds can drink from it. Some people want to cross it, but they can't cross it without using the strength of their hands, feet, or the boat's weir. Can they cross it? "
答曰：
 Answer:
「不能。」
 cannot.
「婆悉咤！三明婆羅門亦復如是，不修沙門清淨梵行，更修餘道不清淨行，欲求生梵天者，無有是處。
 "Posita! The same is true for the three-minded Brahmins. Those who do not practice the pure Brahma life of ascetics, but practice the impure conduct of the remaining paths, and wish to be reborn in the Brahma world, will have no purpose.
婆悉咤！猶如山水暴起，多漂人民，亦無船栰，又無橋梁，有行人來，欲渡彼岸，見山水暴起，多漂人民，亦無船栰，又無橋梁，彼人自念：
 Po Xi Zha! Just like when mountains and rivers suddenly rise, many people are drifting away, and there are no boat dams and no bridges. A pedestrian comes and wants to cross to the other side. When he sees the mountains and rivers surge up, many people are drifting away, and there are no boat dams and no bridges. That person thinks to himself:
『我今寧可多集草木，牢堅縛栰，自以身力渡彼岸耶？』
 "I would rather gather more grass and trees now, tie the weir firmly, and use my own strength to cross the other side?" 』
即尋縛栰，自以身力安隱得渡。
 That is to say, look for the binding weir and use your own strength to safely cross over.
婆悉咤！此亦如是，若比丘捨非沙門不清淨行，行於沙門清淨梵行，欲生梵天者，則有是處。
 Po Xi Zha! In the same way, if a bhikkhu abandons the impure conduct of a non-recluse and practices a pure Brahma life as a recluse and desires to be reborn in the Brahma world, this will happen.
云何，婆悉咤！梵天有恚心耶？
 What the hell, Po Xi Zha! Does Brahma have a jealous heart?
無恚心耶？」
 Have no regrets? "
答曰：
 Answer:
「無恚心也。」
 No regrets.
又問：
 Asked again:
「三明婆羅門有恚心、無恚心耶？」
 Does the three-minded Brahman have a jealous mind or a non-hateful mind?
答曰：
 Answer:
「有恚心。」
 Hateful.
「婆悉咤！梵天無恚心，三明婆羅門有恚心，有恚心、無恚心不共同，不俱解脫，不相趣向，是故梵天、婆羅門不共同也。
 "Posita! Brahman has no hatred, and the three enlightened Brahmans have hatred. The hatred and the hatred are not the same, they are not both liberated, and they are not in the same direction. Therefore, Brahma and Brahman are not the same.
云何，婆悉咤！梵天有瞋心、無瞋心耶？」
 What the hell, Po Xi Zha! Does Brahma have an angry mind or not? "
答曰：
 Answer:
「無瞋心。」
 No hatred.
又問：
 Asked again:
「三明婆羅門有瞋心、無瞋心耶？」
 Does the Brahmin of the Three Bright Minds have a mind of hatred or does he not have a mind of hatred?
答曰：
 Answer:
「有瞋心。」
 Having an angry mind.
佛言：
 Buddha said:
「梵天無瞋心，三明婆羅門有瞋心，有瞋心、無瞋心不同趣，不同解脫，是故梵天、婆羅門不共同也。
 "Brahman has no hatred, and the three enlightened Brahmins have hatred. The hatred and the non-hatred have different interests and different liberations. Therefore, Brahma and Brahman are not the same.
云何，婆悉咤！梵天有恨心、無恨心耶？」
 What the hell, Po Xi Zha! Does Brahma have a heart of hatred or does he have no heart of hatred? "
答曰：
 Answer:
「無恨心。」
 No hatred.
又問：
 Asked again:
「三明婆羅門有恨心、無恨心耶？」
 Does the Brahmin of the Three Bright Minds have a mind of hatred or does he not have a mind of hatred?
答曰：
 Answer:
「有恨心。」
 Hateful.
佛言：
 Buddha said:
「梵天無恨心，三明婆羅門有恨心，有恨心、無恨心不同趣，不同解脫，是故梵天、婆羅門不共同也。
 "Brahman has no hatred, and Brahman, the three enlightened beings, has hatred. Hatred and non-hate have different interests and different liberations. Therefore, Brahma and Brahman are not the same.
云何，婆悉咤！梵天有家屬產業不？」
 What the hell, Po Xi Zha! Does Brahma have family property? "
答曰：
 Answer:
「無。」
 none.
又問：
 Asked again:
「三明婆羅門有家屬產業不？」
 Does the Sanming Brahmin have family property?
答曰：
 Answer:
「有。」
 have.
佛言：
 Buddha said:
「梵天無家屬產業，三明婆羅門有家屬產業，有家屬產業、無家屬產業不同趣，不同解脫，是故梵天、婆羅門不共同也。
 "Brahman has no family property, and Sanming Brahman has family property. Those with family property and those without family property have different interests and different liberations. Therefore, Brahma and Brahman are not the same.
云何，婆悉咤！梵天得自在、不得自在耶？」
 What the hell, Po Xi Zha! Brahma can be at ease or not? "
答曰：
 Answer:
「得自在。」
 Be at ease.
又問：
 Asked again:
「三明婆羅門得自在、不得自在耶？」
 Is it true that the Brahmins of the Three Bright Minds are at ease, or are they not at ease?
答曰：
 Answer:
「不得自在。」
 I can't feel comfortable.
佛言：
 Buddha said:
「梵天得自在，三明婆羅門不得自在，不得自在、得自在不同趣，不同解脫，是故梵天、婆羅門不共同也。」
 Brahman is at ease, but Brahman is not at ease. He is not at ease. Being at ease is not the same thing, and it is different from liberation. Therefore, Brahman and Brahman are not the same.
佛言：
 Buddha said:
「彼三明婆羅門，設有人來問難深義，不能具答。
 "That three-minded Brahman, if someone comes to ask a difficult and profound question, he cannot give an answer.
實如是不？」
 Is that true? "
答曰：
 Answer:
「如是。」
 That's right.
時，婆悉咤、頗羅墮二人俱白佛言：
 At that time, Positha and Polodou both spoke to the Buddha and said:
「且置餘論，我聞沙門瞿曇明識梵道，能為人說，又與梵天相見往來言語，唯願沙門瞿曇以慈愍故，說梵天道，開示演布。」
 Without commenting, I have heard that the ascetic Qutan clearly knows the way of Brahma and is able to speak it to people, and that he meets and communicates with Brahma. I only hope that the recluse Qutan, out of compassion and compassion, can expound the way of Brahma and give lectures on it.
佛告婆悉咤：
 The Buddha told Po Siza:
「我今問汝，隨意報我。
 "I ask you now, repay me as you please.
云何，婆悉咤！彼心念國，去此遠近？」
 What the hell, Po Xi Zha! He misses his country, so far and near? "
答：
 answer:
「近。」
 close.
「若使有人生長彼國，有餘人問彼國道徑，云何，婆悉咤！彼人生長彼國答彼道徑，寧有疑不？」
 If someone were to grow up in that country, and some people would ask about the path to that country, what would they say? Posi Zha! If that person grew up in that country and asked about the path to that country, wouldn't they rather have doubts?
答曰：
 Answer:
「無疑。
 "undoubtedly.
所以者何？
 So what?
彼國生長故。」
 That country grew up. "
佛言：
 Buddha said:
「正使彼人生長彼國，或可有疑；
 “There may be doubts about the fact that he is causing that person to grow up in that country;
若有人來問我梵道，無疑也。
 If someone comes to ask me about the Brahma Path, there is no doubt about it.
所以者何？
 So what?
我常數數說彼梵道故。」
 I always talk about the Brahma Path. "
時，婆悉咤、頗羅墮俱白佛言：
 At that time, Positha and Polotshu both spoke to the Buddha:
「且置此論，我聞沙門瞿曇明識梵道，能為人說，又與梵天相見往來言語，唯願沙門瞿曇以慈愍故，說於梵道，開示演布。」
 Putting aside this argument, I have heard that the ascetic Qutan clearly knows the Brahma Path, can speak it to people, and speaks to Brahma when he meets and communicates with it. I only hope that the recluse Qutan, out of compassion and compassion, can speak about the Brahma Path and teach it.
佛言：
 Buddha said:
「諦聽，善思，當為汝說。」
 Listen carefully, think carefully, and I will speak to you.
答言：
 Answer:
「唯然，願樂欲聞。」
 Only, I wish you could hear it.
佛言：
 Buddha said:
「若如來、至真、等正覺出現於世，十號具足，乃至四禪，於現法中而自娛樂。
 "If the Tathagata, the Supreme Being, and other enlightened beings appear in the world, and possess the tenth number, and even the four jhanas, they will entertain themselves in the present Dharma.
所以者何？
 So what?
斯由精勤，專念不忘，樂獨閑靜，不放逸故。
 This is because he is diligent, focused and never forgets, enjoys being alone and quiet, and does not let go.
彼以慈心遍滿一方，餘方亦爾，廣布無際，無二、無量，無恨、無害，遊戲此心而自娛樂：
 His loving-kindness fills one place and the rest, spreads endlessly, is non-dual, immeasurable, has no hatred, and is harmless. He plays with this mind and entertains himself:
悲、喜、捨心遍滿一方，餘方亦爾，廣布無際，無二、無量，無有結恨，無惱害意，遊戲此心以自娛樂。
 The hearts of sadness, joy, and equanimity are all over one place, and the rest are also there. They are spread endlessly, without duality, and without limit. There are no hatreds, no thoughts of harm, and they play with this mind to entertain themselves.
云何，婆悉咤！梵天有恚心、無恚心耶？」
 What the hell, Po Xi Zha! Does Brahma have a jealous mind or not? "
答曰：
 Answer:
「無恚心也。」
 No regrets.
又問：
 Asked again:
「行慈比丘有恚心、無恚心耶？」
 Does Bhikkhu Xingci have a jealous mind or a non-hateful mind?
答曰：
 Answer:
「無恚心。」
 No regrets.
佛言：
 Buddha said:
「梵天無恚心，行慈比丘無恚心，無恚心、無恚心同趣，同解脫，是故梵天、比丘俱共同也。
 "The Brahma has no hatred, the bhikkhu who practices kindness has no hatred. The non-hatred and the non-hatred have the same interest and have the same liberation. Therefore, Brahma and the bhikkhu are both the same.
云何，婆悉咤！梵天有瞋心耶？
 What the hell, Po Xi Zha! Brahma is angry?
無瞋心耶？」
 No hatred? "
答曰：
 Answer:
「無也。」
 Nothing.
又問：
 Asked again:
「行慈比丘有瞋心、無瞋心耶？」
 Does Bhikkhu Xingci have an angry mind or does he not have an angry mind?
答曰：
 Answer:
「無。」
 none.
佛言：
 Buddha said:
「梵天無瞋心，行慈比丘無瞋心，無瞋心、無瞋心同趣，同解脫，是故梵天、比丘俱共同也。
 "The Brahma has no hatred, and the bhikkhu who practices kindness has no hatred. The non-hatred and the non-hatred have the same interest and are liberated. Therefore, the Brahma and the bhikkhu are both the same.
云何，婆悉咤！梵天有恨心、無恨心耶？」
 What the hell, Po Xi Zha! Does Brahma have a heart of hatred or does he have no heart of hatred? "
答曰：
 Answer:
「無。」
 none.
又問：
 Asked again:
「行慈比丘有恨心、無恨心耶？」
 Does Bhikkhu Xingci have a heart of hatred or does he have no heart of hatred?
答曰：
 Answer:
「無。」
 none.
佛言：
 Buddha said:
「梵天無恨心，行慈比丘無恨心，無恨心、無恨心同趣，同解脫，是故比丘、梵天俱共同也。
 "Brahma has no hatred, and a bhikkhu who practices kindness has no hatred. No hatred and no hatred have the same interest and liberation. Therefore, both monks and Brahma have the same thing.
云何，婆悉咤！梵天有家屬產業不？」
 What the hell, Po Xi Zha! Does Brahma have family property? "
答曰：
 Answer:
「無也。」
 Nothing.
又問：
 Asked again:
「行慈比丘有家屬產業不耶？」
 Does Bhikkhu Xingci have family property?
答曰：
 Answer:
「無也。」
 Nothing.
佛言：
 Buddha said:
「梵天無家屬產業，行慈比丘亦無家屬產業，無家屬產業、無家屬產業同趣，同解脫，是故梵天、比丘俱共同也。
 "Brahma has no family property, and the compassionate bhikkhu has no family property. No family property, no family property, the same interest, the same liberation, so Brahma and the bhikkhu are all the same.
云何，婆悉咤！梵天得自在不耶？」
 What the hell, Po Xi Zha! Is Brahma at ease? "
答曰：
 Answer:
「得自在。」
 Be at ease.
又問：
 Asked again:
「行慈比丘得自在耶？」
 Bhikkhu Xingci is at ease?
答曰：
 Answer:
「得自在。」
 Be at ease.
佛言：
 Buddha said:
「梵天得自在，行慈比丘得自在，得自在、得自在同趣，同解脫，是故梵天、比丘俱共同也。」
 Brahma is at ease, and the bhikkhu who practices kindness is at ease. He is at ease, and has the same joy and liberation. Therefore, Brahma and the bhikkhu are both the same.
佛告婆悉咤：
 The Buddha told Po Siza:
「當知行慈比丘身壞命終，如發箭之頃，生梵天上。」
 You should know that Bhikkhu Xingci will be reborn in the Brahma sky when his body breaks down and his life is over.
佛說是法時，婆悉咤、頗羅墮即於座上遠塵離垢，諸法法眼生。
 When the Buddha was preaching this Dharma, Positha and Poluotu were seated on their seats far away from dust and defilement, and all the Dharmas appeared in their eyes.
爾時，婆悉咤、頗羅墮聞佛所說，歡喜奉行。
 At that time, Positha and Poluolu heard what the Buddha said and followed it with joy.
佛說長阿含經卷第十六
 The Buddha Speaks of the Long Agama Sutra Volume 16
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【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]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
佛說長阿含經卷第十七
 The Buddha Speaks of the Long Agama Sutra Volume 17
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

27 - DA 27 The Fruits of the Ascetics

（二七）第三分沙門果經第八
 (27) The third part of the Samana Fruition Sutra 8
如是我聞：
 This is what I heard:
一時，佛在羅閱祇耆舊童子菴婆園中，與大比丘眾千二百五十人俱。
 At one time, the Buddha was in the nunnery of Luoyuejijijiu, together with a group of 1,250 great monks.
爾時，王阿闍世韋提希子以十五日月滿時，命一夫人而告之曰：
 At that time, on the fifteenth day of the month when the moon was full, King Ajashi Vedhichi ordered a lady to tell him:
「今夜清明，與晝無異，當何所為作？」
 Tonight is clear and bright, no different from daytime. What should I do?
夫人白王言：
 Mrs. Bai Wang said:
「今十五日夜月滿時，與晝無異，宜沐髮澡浴，與諸婇女五欲自娛。」
 When the moon is full today on the fifteenth day, it is no different from daytime. It is appropriate to bathe in the hair and entertain yourself with the five desires of the slave girls.
時，王又命第一太子優耶婆陀而告之曰：
 At that time, the king ordered the first prince Yuyabhadra to tell him:
「今夜月十五日月滿時，與晝無異，當何所施作？」
 Tonight, on the fifteenth day of the month, when the moon is full, it is no different from daytime. What should I do?
太子白王言：
 Prince Bai Wang said:
「今夜十五日月滿時，與晝無異，宜集四兵，與共謀議伐於邊逆，然後還此共相娛樂。」
 Tonight, on the 15th day of the month, when the moon is full, it will be the same as daytime. It is appropriate to gather the four soldiers and plan an attack on the border, and then return here to have fun together.
時，王又命勇健大將而告之曰：
 At that time, the king ordered General Yongjian to tell him:
「今十五日月滿時，其夜清明，與晝無異，當何所為作？」
 When the moon is full today on the 15th, the night will be clear and bright, just like the day. What should we do?
大將白言：
 General Bai Yan:
「今夜清明，與晝無異，宜集四兵，案行天下，知有逆順。」
 Tonight is the Qingming Festival, no different from daytime. It is appropriate to gather four soldiers and carry out the plan throughout the world, knowing that there will be rebellion and obedience.
時，王又命雨舍婆羅門而告之曰：
 At that time, the king ordered Yusa Brahmin to tell him:
「今十五日月滿時，其夜清明，與晝無異，當詣何等沙門、婆羅門所能開悟我心？」
 When the moon is full today on the fifteenth day, the night will be clear and bright, no different from the day. What kind of ascetics and brahmins can enlighten my heart?
時，雨舍白言：
 At that time, Yushe said in vain:
「今夜清明，與晝無異。
 "Tonight is clear and bright, no different from daytime.
有不蘭迦葉，於大眾中而為導首，多有知識，名稱遠聞，猶如大海多所容受，眾所供養。
 There is Bulan Kassapa, who is the leader among the masses, has much knowledge, and his name is heard far and wide, just like the ocean, which is accepted by many and supported by everyone.
大王！宜往詣彼問訊，王若見者，心或開悟。」
 King! It is advisable to go to him and inquire. If the king sees him, his mind may be enlightened. "
王又命雨舍弟須尼陀而告之曰：
 The king also ordered Sunita, Yushe’s younger brother, to tell him:
「今夜清明，與晝無異，宜詣何等沙門、婆羅門所能開悟我心？」
 Tonight is clear and bright, no different from daytime. What kind of ascetics and brahmins can enlighten my heart?
須尼陀白言：
 Sunita said in plain words:
「今夜清明，與晝無異。
 "Tonight is clear and bright, no different from daytime.
有末伽梨瞿舍利，於大眾中而為導首，多有知識，名稱遠聞，猶如大海無不容受，眾所供養。
 There is a relic of the Mokalli Qu, which is the leader among the masses. It has many knowledge and its name is heard far away. It is like the ocean that cannot tolerate it and is supported by everyone.
大王！宜往詣彼問訊，王若見者，心或開悟。」
 King! It is advisable to go to him and inquire. If the king sees him, his mind may be enlightened. "
王又命典作大臣而告之曰：
 The king also ordered Dian to be a minister and told him:
「今夜清明，與晝無異，當詣何等沙門、婆羅門所能開悟我心？」
 Tonight is clear and bright, no different from daytime. What kind of ascetics and brahmins can enlighten my heart?
典作大臣白言：
 Minister Dianzuo said:
「有阿耆多翅舍欽婆羅，於大眾中而為導首，多有知識，名稱遠聞，猶如大海無不容受，眾所供養。
 "There is Aji Dochisachenpala, who is the leader among the masses. He has much knowledge and his name is heard far and wide. Like the ocean, everything is accepted and everyone makes offerings to him.
大王！宜往詣彼問訊，王若見者，心或開悟。」
 King! It is advisable to go to him and inquire. If the king sees him, his mind may be enlightened. "
王又命伽羅守門將而告之曰：
 The king also ordered Jia Luo to guard the gate and told him:
「今夜清明，與晝無異，當詣何等沙門、婆羅門所能開悟我心？」
 Tonight is clear and bright, no different from daytime. What kind of ascetics and brahmins can enlighten my heart?
伽羅守門將白言：
 Jialuo goalkeeper Bai Yan:
「有婆浮陀伽旃那，於大眾中而為導首，多有知識，名稱遠聞，猶如大海無不容受，眾所供養。
 "There is Bobuddha Kaccana, who is the leader among the masses. He has much knowledge and his name is heard far and wide. Just like the ocean, no one can tolerate him and everyone supports him.
大王！宜往詣彼問訊，王若見者，心或開悟。」
 King! It is advisable to go to him and inquire. If the king sees him, his mind may be enlightened. "
王又命優陀夷漫提子而告之曰：
 The king also ordered Uda Yiman Tizi to tell him:
「今夜清明，與晝無異，當詣何等沙門、婆羅門所能開悟我心？」
 Tonight is clear and bright, no different from daytime. What kind of ascetics and brahmins can enlighten my heart?
優陀夷白言：
 Utopia Bai said:
「有散若夷毘羅梨沸，於大眾中而為導首，多所知識，名稱遠聞，猶如大海無不容受，眾所供養。
 "There is a scattering like a boiling pear, which leads the crowd. It has many knowledge and its name is heard far away. It is like the ocean that cannot tolerate it and is supported by everyone.
大王！宜往詣彼問訊，王若見者，心或開悟。」
 King! It is advisable to go to him and inquire. If the king sees him, his mind may be enlightened. "
王又命弟無畏而告之曰：
 The king also ordered his younger brother Wuwei to tell him:
「今夜清明，與晝無異，當詣何等沙門、婆羅門所能開悟我心？」
 Tonight is clear and bright, no different from daytime. What kind of ascetics and brahmins can enlighten my heart?
弟無畏白言：
 My brother Wuweibai said:
「有尼乾子，於大眾中而為導首，多所知識，名稱遠聞，猶如大海無不容受，眾所供養。
 "There is a Niganzi who is the leader among the masses. He has a lot of knowledge and his name is heard far and wide. Like the ocean, everything is accepted and supported by everyone.
大王！宜往詣彼問訊，王若見者，心或開悟。」
 King! It is advisable to go to him and inquire. If the king sees him, his mind may be enlightened. "
王又命壽命童子而告之曰：
 The king also ordered the longevity boy and told him:
「今夜清明，與晝無異，當詣何等沙門、婆羅門所開悟我心？」
 Tonight is clear and bright, no different from daytime. What kind of ascetics and brahmins should enlighten my mind?
壽命童子白言：
 Lifespan Boy Baiyan:
「有佛、世尊今在我菴婆園中。
 "There is a Buddha, the World-Honored One, who is now in my nunnery.
大王！宜往詣彼問訊，王若見者，心必開悟。」
 King! It is advisable to go to him and ask for information. If the king sees him, his heart will be enlightened. "
王勑壽命言：
 Wang Yuanshou said:
「嚴我所乘寶象及餘五百白象。」
 The precious elephant I am riding on and the remaining five hundred white elephants.
耆舊受教，即嚴王象及五百象訖，白王言：
 When the old man was taught, King Yan and his five hundred elephants were finished, and King Bai said:
「嚴駕已備，唯願知時。」
 Strictly prepared, I only wish to know the time.
阿闍世王自乘寶象，使五百夫人乘五百牝象，手各執炬，現王威嚴，出羅閱祇，欲詣佛所。
 King Ajasaputra himself rode on a precious elephant and ordered five hundred ladies to ride on five hundred female elephants, each holding a torch. Showing the majesty of the king, he went out to visit the Buddha.
小行進路，告壽命曰：
 Xiaoxing is marching on the road, and he tells his life:
「汝今誑我，陷固於我，引我大眾欲與冤家。」
 Now you have deceived me, trapped me, and attracted my public desires and enemies.
壽命白言：
 Lifespan in Chinese:
「大王！我不敢欺王，不敢陷固引王大眾以與冤家。
 "Your Majesty! I dare not deceive the King, nor frame and lead the King's people into making enemies.
王但前進，必獲福慶。」
 If Wang Dan advances, he will be blessed. "
時，王小復前進，告壽命言：
 At that time, Wang Xiaofu advanced and told his life:
「汝欺誑我，陷固於我，欲引我眾持與冤家。
 "You have deceived me, trapped me, and tried to make me an enemy.
如是再三。
 So again and again.
所以者何？
 So what?
彼有大眾千二百五十人，寂然無聲，將有謀也。」
 There was a crowd of 1,250 people there, silent and silent, and there must be a conspiracy. "
壽命復再三白言：
 Life span is said over and over again:
「大王！我不敢欺誑陷固，引王大眾持與冤家。
 "Your Majesty! I dare not deceive and entrench you, and lead the king and his people to support my enemies.
王但前進，必獲福慶。
 If Wang Dan advances, he will be blessed.
所以者何？
 So what?
彼沙門法常樂閑靜，是以無聲。
 The Dharma of that ascetic is always happy and quiet, so there is no sound.
王但前進，園林已現。」
 As Wang Dan advanced, the garden appeared. "
阿闍世王到園門，下象、解劍、退蓋，去五威儀，步入園門，告壽命曰：
 King Ajasatra went to the garden gate, lowered his elephant, untied his sword, removed the cover, removed the five majestic rituals, stepped into the garden gate, and said to his longevity:
「今佛、世尊為在何所？」
 Where is the Buddha and the World-Honored One now?
壽命報言：
 Life span report:
「大王！今佛在高堂上，前有明燈，世尊處師子座，南面而坐，王小前進，自見世尊。」
 Great King! The Buddha is now in the high hall, with a bright lamp in front of him. The World Honored One is sitting on the master's seat, facing south. The king will step forward and see the World Honored One himself.
爾時，阿闍世王往詣講堂所，於外洗足，然後上堂，默然四顧，生歡喜心，口自發言：
 At that time, King Ajasatra went to the lecture hall, washed his feet outside, then went into the hall, looked around silently, felt joyful, and spoke to himself:
「今諸沙門寂然靜默，止觀具足，願使我太子優婆耶亦止觀成就，與此無異。」
 Now that all ascetics are silent and have perfected Samatha and Vipassana, I wish that my prince, Upasaya, may also achieve Samatha and Vipassana, no different from this.
爾時，世尊告阿闍世王曰：
 At that time, the World-Honored One told King Ajāsāṇṭṭhāna:
「汝念子故，口自發言：
 "As you think of the Master, you speak from your own mouth:
『願使太子優婆耶亦止觀成就，與此無異。』
 "May Prince Upaya also achieve peace and meditation, no different from this." 』
汝可前坐。」
 You can sit forward. "
時，阿闍世王即前頭面禮佛足，於一面坐，而白佛言：
 At that time, King Ajasaputra was in front of him, bowed at the Buddha's feet, sat on one side, and said to the Buddha:
「今欲有所問，若有閑暇，乃敢請問。」
 I would like to ask you something now. If you have some free time, I would like to ask.
佛言：
 Buddha said:
「大王！欲有問者，便可問也。」
 Your Majesty! If you have any questions, just ask.
阿闍世王白佛言：
 King Ajasaputra said to the Buddha:
「世尊！如今人乘象、馬車，習刀、牟、劍、弓矢、兵仗、戰鬪之法，王子、力士、大力士、僮使、皮師、剃髮師、織鬘師、車師、瓦師、竹師、葦師，皆以種種伎術以自存生，自恣娛樂，父母、妻子、奴僕、僮使共相娛樂，如此營生，現有果報；
 "World Honored One! Nowadays, people ride on elephants and chariots, and learn how to use swords, swords, bows and arrows, military battles, and war games. Princes, strong men, strong men, boy messengers, skin masters, shavers, weavers, and chariot masters. The tile master, the bamboo master, and the reed master all use various tricks to survive and entertain themselves, and their parents, wives, servants, and children all entertain each other. In this way, there are consequences;
今諸沙門現在所修，現得果報不？」
 Are the results of what the ascetics have cultivated now? "
佛告王曰：
 The Buddha told the king:
「汝頗曾詣諸沙門、婆羅門所問如此義不？」
 Rupo once went to the ascetics and brahmins and asked, "Is this right?
王白佛言：
 Wang Baifo said:
「我曾詣沙門、婆羅門所問如是義。
 "I have been asked by ascetics and brahmins about this meaning.
我念一時至不蘭迦葉所，問言：
 I thought for a while and went to Bulan Kasyapa and asked:
『如人乘象、馬車，習於兵法，乃至種種營生，現有果報；
 "Like a person who rides an elephant or a chariot, is accustomed to the art of war, or even makes a living in various ways, there are consequences;
今此眾現在修道，現得果報不？』
 Now that everyone is cultivating the Tao, will they get the results now? 』
彼不蘭迦葉報我言：
 Bibilan Kasyapa reported to me:
『王若自作，若教人作，斫伐殘害，煮炙切割，惱亂眾生，愁憂啼哭，殺生偷盜，婬逸妄語，踰牆劫奪，放火焚燒，斷道為惡。
 "If the king does it by himself or teaches others to do it, he will cut and kill, boil and cut, annoy all living beings, cry with sorrow, kill and steal, speak lewdly and lie, plunder over walls, set fire to the ground, and cut off the path, which is evil.
大王！行如此事，非為惡也。
 King! It is not evil to do such a thing.
大王！若以利劍臠割一切眾生，以為肉聚，彌滿世間，此非為惡，亦無罪報。
 King! If you use a sharp sword to prick all sentient beings and gather their flesh to fill the world, this is not evil and there will be no retribution.
於恒水南，臠割眾生，亦無有惡報。
 In the south of Hengshui River, there will be no evil retribution for beheading and killing all living beings.
於恒水北岸，為大施會，施一切眾，利人等利，亦無福報。』
 On the north bank of the Hengshui River, there is a great alms meeting, giving to all the people, benefiting others, etc., but there is no blessing. 』
」
王白佛言：
 Wang Baifo said:
「猶如有人問瓜報李，問李報瓜。
 "Just as someone asks a melon to repay a plum, and a plum to repay a melon.
彼亦如是，我問現得報不？
 The same is true for him. I wonder if he will be repaid now?
而彼答我無罪福報。
 And he replied that I was innocent and blessed.
我即自念言：
 I said to myself:
『我是剎利王，水澆頭種，無緣殺出家人，繫縛驅遣。』
 "I am the king of Ksriya. I pour water on my head and plant my seeds. I have no chance to kill my family members. I bind them and drive them away." 』
時，我懷忿結心，作此念已，即便捨去。」
 At that time, I had an angry heart, and after thinking this, I gave it up. "
又白佛言：
 He also said to the Buddha:
「我於一時至末伽梨拘舍梨所，問言：
 "I went to Mokalikosali's place one day and asked:
『如今人乘象、馬車，習於兵法，乃至種種營生，皆現有果報；
 “Nowadays, people ride on elephants and chariots, are accustomed to the art of war, and even make a living in various ways, and all have their results;
今者此眾現在修道，現得報不？』
 Now that these people are cultivating the Tao, will they be rewarded now? 』
彼報我言：
 He reported to me:
『大王！無施、無與，無祭祀法，亦無善惡，無善惡報，無有今世，亦無後世，無父、無母，無天、無化、無眾生，世無沙門、婆羅門平等行者，亦無今世、後世，自身作證，布現他人。
 "Your Majesty! There is no giving, no giving, no sacrificial method, no good or evil, no retribution of good or evil, no present life, no future life, no father, no mother, no heaven, no transformation, no sentient beings, no ascetics or brahmans in the world who are equal practitioners. , neither in this world nor in the hereafter, can one testify by oneself or reveal it to others.
諸言有者，皆是虛妄。』
 All those who say so are false. 』
世尊！猶如有人問瓜報李，問李報瓜。
 World Honored One! Just like when someone asks a melon, he will be rewarded with a plum, and if someone asks a plum, he will be rewarded with a melon.
彼亦如是，我問現得報不？
 The same is true for him. I wonder if he will be repaid now?
彼乃以無義答。
 He responded with nonsense.
我即自念言：
 I said to myself:
『我是剎利王，水澆頭種，無緣殺出家人，繫縛驅遣。』
 "I am the king of Ksriya. I pour water on my head and plant my seeds. I have no chance to kill my family members. I bind them and drive them away." 』
時，我懷忿結心，作此念已，即便捨去。」
 At that time, I had an angry heart, and after thinking this, I gave it up. "
又白佛言：
 He also said to the Buddha:
「我於一時至阿夷陀翅舍欽婆羅所，問言：
 "I went to Ayita Chisachen Brahsha at one time and asked:
『大德！如人乘象、馬車，習於兵法，乃至種種營生，皆現有果報；
 "Great Virtue!" For example, if a person rides an elephant or a chariot, becomes accustomed to the art of war, or even makes a living in various ways, he will all experience the consequences;
今者此眾現在修道，現得報不？』
 Now that these people are cultivating the Tao, will they be rewarded now? 』
彼報我言：
 He reported to me:
『受四大人取命終者，地大還歸地，水還歸水，火還歸火，風還歸風，皆悉壞敗，諸根歸空。
 "Those who receive their lives from the four great beings will return to earth, water to water, fire to fire, and wind to wind. All will be destroyed and all roots will be empty.
若人死時，牀輿舉身置於塚間，火燒其骨如鴿色，或變為灰土，若愚、若智取命終者，皆悉壞敗，為斷滅法。』
 If when a person dies, his body is raised up and placed in the grave, and the fire burns his bones to the color of a dove, or turns them into ashes. If someone died foolishly or wisely, they will all be ruined, and this is the method of annihilation. 』
世尊！猶如有人問李瓜報，彼亦如是，我問現得報不？
 World Honored One! Just like someone asked Li Gua about retribution, he did the same. I asked if I can get retribution now?
而彼答我以斷滅。
 And he answered me with annihilation.
我即念言：
 I immediately said:
『我是剎利王，水澆頭種，無緣殺出家人，繫縛驅遣。』
 "I am the king of Ksriya. I pour water on my head and plant my seeds. I have no chance to kill my family members. I bind them and drive them away." 』
時，我懷忿結心，作此念已，即便捨去。」
 At that time, I had an angry heart, and after thinking this, I gave it up. "
又白佛言：
 He also said to the Buddha:
「我昔一時至彼浮陀伽旃延所，問言：
 "I once went to the place where Buddha Kaccayana was and asked:
『大德！如人乘象、馬車，習於兵法，乃至種種營生，皆現有果報；
 "Great Virtue!" For example, if a person rides an elephant or a chariot, becomes accustomed to the art of war, or even makes a living in various ways, he will all experience the consequences;
今者此眾現在修道，得報不？』
 Now that these people are cultivating the Tao, will they get the reward? 』
彼答我言：
 He answered me:
『大王！無力、無精進，人無力、無方便，無因無緣眾生染著，無因無緣眾生清淨，一切眾生有命之類，皆悉無力，不得自在，無有冤讐定在數中，於此六生中受諸苦樂。』
 "Your Majesty! Powerless, no effort, people are powerless and have no convenience, no cause and no predestined beings are infected, no cause and no predestined beings are pure, all sentient beings have lives and so on, they are all powerless and cannot be at ease, no hatred is fixed in the number, in these six lives Suffer all the joys and sorrows. 』
猶如問李瓜報，問瓜李報。
 It's like asking a plum for a melon's report, asking a melon for a report from a plum.
彼亦如是，我問現得報不？
 The same is true for him. I wonder if he will be repaid now?
彼已無力答我。
 He was unable to answer me.
我即自念言：
 I said to myself:
『我是剎利王，水澆頭種，無緣殺出家人，繫縛驅遣。』
 "I am the king of Ksriya. I pour water on my head and plant my seeds. I have no chance to kill my family members. I bind them and drive them away." 』
時，我懷忿結心，作此念已，即便捨去。」
 At that time, I had an angry heart, and after thinking this, I gave it up. "
又白佛言：
 He also said to the Buddha:
「我昔一時至散若毘羅梨子所，問言：
 "I once went to the house of Sanruo Vaira and asked:
『大德！如人乘象、馬車，習於兵法，乃至種種營生，皆現有果報；
 "Great Virtue!" For example, if a person rides an elephant or a chariot, becomes accustomed to the art of war, or even makes a living in various ways, he will all experience the consequences;
今者此眾現在修道，現得報不？』
 Now that these people are cultivating the Tao, will they be rewarded now? 』
彼答我言：
 He answered me:
『大王！現有沙門果報，問如是，答此事如是，此事實，此事異，此事非異非不異。
 "Your Majesty! The present retribution of ascetics, if you ask this, answer this, this fact, this is different, this is neither different nor the same.
大王！現無沙門果報，問如是，答此事如是，此事實，此事異，此事非異非不異。
 King! Now that there is no retribution for ascetics, if you ask this, the answer is this, this fact, this is different, this is neither different nor the same.
大王！現有無沙門果報，問如是，答此事如是，此事實，此事異，此事非異非不異。
 King! There is currently no retribution for ascetics. If you ask this, the answer is this. This is a fact. This is different. This is neither different nor the same.
大王！現非有非無沙門果報，問如是，答此事如是，此事實，此事異，此事非異非不異。』
 King! Now there is neither the retribution nor the retribution of the recluse. If the question is like this, the answer is like this. This fact is different from this. This is neither different nor the same. 』
世尊！猶如人問李瓜報，問瓜李報。
 World Honored One! Just like a person asking melons and melons for their retribution, asking melons and plums for their retribution.
彼亦如是，我問現得報不？
 The same is true for him. I wonder if he will be repaid now?
而彼異論答我。
 And he answered me differently.
我即自念言：
 I said to myself:
『我是剎利王，水澆頭種，無緣殺出家人，繫縛驅遣。』
 "I am the king of Ksriya. I pour water on my head and plant my seeds. I have no chance to kill my family members. I bind them and drive them away." 』
時，我懷忿結心，作是念已，即便捨去。」
 At that time, I had an angry heart and thought about it, even if I let it go. "
又白佛言：
 He also said to the Buddha:
「我昔一時至尼乾子所，問言：
 "I once went to Niganzi's house and asked:
『大德！猶如人乘象、馬車，乃至種種營生，現有果報；
 "Great Virtue!" Just like a person riding an elephant, a carriage, or even doing various things to make a living, there are consequences;
今者此眾現在修道，現得報不？』
 Now that these people are cultivating the Tao, will they be rewarded now? 』
彼報我言：
 He reported to me:
『大王！我是一切智、一切見人，盡知無餘，若行，若住、坐、臥，覺悟無餘，智常現在前。』
 "Your Majesty! I am all-wise and all-seeing. I know everything without leaving anything behind. If I walk, if I stand, sit, or lie down, I will be enlightened without leaving anything behind. My wisdom is always present before me. 』
世尊！猶如人問李瓜報，問瓜李報。
 World Honored One! Just like a person asking melons and melons for their retribution, asking melons and plums for their retribution.
彼亦如是，我問現得報不？
 The same is true for him. I wonder if he will be repaid now?
而彼答我以一切智。
 And he answered me with all his wisdom.
我即自念言：
 I said to myself:
『我是剎利王，水澆頭種，無緣殺出家人，繫縛驅遣。』
 "I am the king of Ksriya. I pour water on my head and plant my seeds. I have no chance to kill my family members. I bind them and drive them away." 』
時，我懷忿結心，作此念已，即便捨去。
 At that time, I had an angry heart, and after thinking this, I gave it up.
「是故，世尊！今我來此問如是義，如人乘象、馬車，習於兵法，乃至種種營生，皆現有果報；
 "That's why, World Honored One! Now I'm here to ask about the meaning of this. Just like a person riding an elephant or a chariot, being accustomed to the art of war, or even doing all kinds of business, there will be consequences;
今者沙門現在修道，現得報不？」
 Now that the ascetics are cultivating the Tao, will they be rewarded now? "
佛告阿闍世王曰：
 The Buddha told King Ajasaputra:
「我今還問王，隨意所答。
 "I will ask the king now, and I will answer whatever you want.
云何，大王！王家僮使、內外作人，皆見王於十五日月滿時，沐髮澡浴，在高殿上與諸婇女共相娛樂，作此念言：
 What's wrong, Your Majesty! The children and envoys of the Wang family, as well as people inside and outside, all saw the king bathing and bathing in the high palace on the 15th day of the month when the moon was full, entertaining the maidens in the high hall, and said this:
『咄哉！行之果報乃至是乎？
 "Oh! Is this the result of our actions?
此王阿闍世以十五日月滿時，沐髮澡浴，於高殿上與諸婇女五欲自娛。
 On the 15th day of the month, when the moon was full, King Ajasa took a bath, and entertained himself with the slave girls in the high hall.
誰能知此乃是行報者？』
 Who could know that this is a retribution? 』
彼於後時，剃除鬚髮，服三法衣，出家修道，行平等法。
 Later, he shaved off his beard and hair, wore the three dharma robes, became a monk, practiced Taoism, and practiced the Dharma of Equality.
云何？
 Why?
大王！大王遙見此人來，寧復起念言：
 King! When the king saw this person coming from a distance, he Ning Fu stood up and said:
『是我僕使不耶？』
 "Is it my servant?" 』
」
王白佛言：
 Wang Baifo said:
「不也。
 "No.
世尊！若見彼來，當起迎請坐。」
 World Honored One! If you see him coming, stand up to greet him and ask him to sit down. "
佛言：
 Buddha said:
「此豈非沙門現得報耶？」
 Isn't this the retribution of the ascetics now?
王言：
 Wang Yan:
「如是。
 "That's right.
世尊！此是現得沙門報也。」
 World Honored One! This is the retribution of Samana. "
「復次，大王！若王界內寄居客人食王廩賜，見王於十五日月滿時，沐髮澡浴，於高殿上與諸婇女五欲自娛。
 "Again, Your Majesty! If a sojourner in the king's realm eats the king's gifts and sees the king taking a bath on the 15th day of the month when the moon is full, he will entertain himself with the five desires of the slave girls in the high hall.
彼作是念：
 He thought:
『咄哉！彼行之報乃如是耶？
 "Oh! Is this the reward for his deeds?
誰能知此乃是行報者？』
 Who could know that this is a retribution? 』
彼於後時，剃除鬚髮，服三法衣，出家修道，行平等法。
 Later, he shaved off his beard and hair, wore the three dharma robes, became a monk, practiced Taoism, and practiced the Dharma of Equality.
云何，大王！大王若遙見此人來，寧復起念言：
 What's wrong, Your Majesty! If your Majesty sees this person coming from afar, he will recite:
『是我客民食我廩賜。』
 "It's my guest and the people who eat it and give it to me." 』
耶？」
 yeah? "
王言：
 Wang Yan:
「不也。
 "No.
若我見其遠來，當起迎禮敬，問訊請坐。」
 If I see him coming from afar, I should stand up to greet him, salute him, and ask him to please sit down. "
「云何，大王！此非沙門現得果報耶？」
 Why, great king! Isn't this the retribution of a recluse?
王言：
 Wang Yan:
「如是，現得沙門報也。」
 In this case, now the retribution of the ascetics is coming.
「復次，大王！如來、至真、等正覺出現於世，入我法者，乃至三明，滅諸闇冥，生大智明，所謂漏盡智證。
 "Again, great king! The Tathagata, the Supreme Realm, and other enlightened beings appear in the world, and those who enter my Dharma can reach the three levels of clarity, destroy all darkness, and give rise to great wisdom and clarity, which is called the wisdom of exhaustion.
所以者何？
 So what?
斯由精勤，專念不忘，樂獨閑靜，不放逸故。
 This is because he is diligent, focused and never forgets, enjoys being alone and quiet, and does not let go.
云何，大王！此非沙門現在果報也。」
 What's wrong, Your Majesty! This is not the retribution of ascetics now. "
王報言：
 Wang reported:
「如是，世尊！實是沙門現在果報。」
 Indeed, World Honored One! This is indeed the retribution of ascetics now.
爾時，阿闍世王即從坐起，頭面禮佛足，白佛言：
 At that time, King Ajasaputra stood up from his seat, bowed his head and face at the Buddha's feet, and said to the Buddha:
「唯願世尊受我悔過，我為狂愚癡冥無識，我父摩竭瓶沙王以法治化，無有偏枉，而我迷惑五欲，實害父王，唯願世尊加哀慈愍，受我悔過。」
 I only hope that the World Honored One will accept my repentance. I was crazy, foolish, ignorant, and my father, King Moja Pingsha, governed me with the law without any partiality. However, I confused the five desires and actually harmed my father. I only hope that the World Honored One will show mercy and mercy. I regret it.
佛告王曰：
 The Buddha told the king:
「汝愚冥無識，但自悔過，汝迷於五欲乃害父王，今於賢聖法中能悔過者，即自饒益。
 "You were foolish and ignorant, but you repented yourself. You were obsessed with the five desires and harmed your father. Now if you can repent in the sage Dharma, you will benefit yourself.
吾愍汝故，受汝悔過。」
 Because I feel sorry for you, I accept your regret. "
爾時，阿闍世王禮世尊足已，還一面坐。
 At that time, King Ajāśaṣṇa had paid his respects to the Blessed One and sat down.
佛為說法，示教利喜。
 The Buddha preaches the Dharma and teaches to benefit and rejoice.
王聞佛教已，即白佛言：
 When the king heard about Buddhism, he said to the Buddha:
「我今歸依佛，歸依法，歸依僧，聽我於正法中為優婆塞，自今已後，盡形壽不殺、不盜、不婬、不欺、不飲酒，唯願世尊及諸大眾明受我請。」
 I now take refuge in the Buddha, the Dharma, and the Sangha. Listen to me as Upasaka in the true Dharma. From now on, I will not kill, steal, commit adultery, cheat, or drink alcohol for the rest of my life. I only wish that the World Honored One and all Everyone accepts my invitation.
爾時，世尊默然許可。
 At that time, the World-Honored One silently agreed.
時，王見佛默然受請已，即起禮佛，遶三匝而還。
 At that time, the king saw that the Buddha had accepted the invitation silently. He immediately stood up and bowed to the Buddha, then walked around three times and returned.
其去未久，佛告諸比丘言：
 Not long after he left, the Buddha told the monks:
「此阿闍世王過罪損減，已拔重咎。
 "This King Ajāsāṇṭṭhāna's sins and losses have been reduced, and he has lifted the heavy blame.
若阿闍世王不殺父者，即當於此坐上得法眼淨；
 If King Ajāśaṣṇa does not kill his father, he will be able to attain pure Dharma eyes while sitting here;
而阿闍世王今自悔過，罪咎損減，已拔重咎。」
 But now that King Ajāsaṣa has repented, his guilt has been reduced, and he has freed himself from the heavy blame. "
時，阿闍世王至於中路，告壽命童子言：
 At that time, King Ajasaputra came to the middle road and told the longevity boy:
「善哉！善哉！汝今於我多所饒益。
 "Good! Good! You have benefited me a lot now.
汝先稱說如來指授開發，然後將我詣世尊所，得蒙開悟，深識汝恩，終不遺忘。」
 You first praise and teach the Tathagata, teach and develop, and then bring me to the World Honored One to gain enlightenment. I will deeply understand your kindness and never forget it. "
時，王還宮辦諸餚饍種種飲食，明日時到，唯聖知時。
 At that time, the king returned to the palace to prepare various dishes and various kinds of food. When the time comes tomorrow, only the Holy Spirit knows the time.
爾時，世尊著衣持鉢，與眾弟子千二百五十人俱，往詣王宮，就座而坐。
 At that time, the World-Honored One, dressed in robes and holding an alms bowl, went to the palace of King Yi and took a seat with all his disciples, numbering one thousand two hundred and fifty.
時，王手自斟酌，供佛及僧，食訖去鉢，行澡水畢，禮世尊足，白言：
 At that time, the king took some water into his own hands and offered it to the Buddha and the monks. After eating, he took his alms bowl, took a bath, bowed at the feet of the World Honored One, and said in plain words:
「我今再三悔過，我為狂愚癡冥無識，我父摩竭瓶沙王以法治化，無有偏抂，而我迷於五欲，實害父王，唯願世尊加哀慈愍，受我悔過。」
 I regret this time and time again. I was crazy, foolish and ignorant. My father, King Moja Pingsha, governed me with the law without any bias. However, I indulged in the five desires and actually harmed my father. I only hope that the World Honored One will show mercy and mercy. I repent.
佛告王曰：
 The Buddha told the king:
「汝愚冥無識，迷於五欲，乃害父王，今於賢聖法中能悔過者，即自饒益。
 "You are ignorant and ignorant, and you are obsessed with the five desires, and you are harming your father. Now, if you can repent in the sage Dharma, you will benefit yourself.
吾今愍汝，受汝悔過。」
 I feel sorry for you now, and I accept your repentance. "
時，王禮佛足已，取一小座於佛前坐，佛為說法，示教利喜。
 At that time, the king had finished bowing to the Buddha. He took a small seat and sat in front of the Buddha.
王聞佛教已，又白佛言：
 After the king heard about Buddhism, he said to the Buddha:
「我今再三歸依佛，歸依法，歸依僧，唯願聽我於正法中為優婆塞，自今已後，盡形壽不殺、不盜、不婬、不欺、不飲酒。」
 I take refuge in the Buddha, the Dharma, and the Sangha again and again. I only wish to hear that I am an Upasaka in the true Dharma. From now on, I will not kill, steal, commit adultery, cheat, or drink alcohol for the rest of my life.
爾時，世尊為阿闍世王說法，示教利喜已，從坐起而去。
 At that time, the World Honored One preached the Dharma to King Ajāsāṇṭṭhāna, and after teaching him, he stood up from his seat and left.
爾時，阿闍世王及壽命童子聞佛所說，歡喜奉行。
 At that time, King Ajāsāṇa and the boy Longevity heard what the Buddha said and followed it with joy.

28 - DA 28 [Poṭṭhapāda]

（二八）佛說長阿含第三分布吒婆樓經第九
 (28) The Buddha said that the ninth chapter of the third distribution of Zhapo Lou Sutra by Chang Agama
如是我聞：
 This is what I heard:
一時，佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱。
 At that time, the Buddha had only one tree in the solitude garden in the country of Savatthi, together with a group of 1,250 great bhikkhus.
爾時，世尊清旦著衣持鉢，入舍衛城乞食。
 At that time, the World-Honored One, wearing robes and holding an alms bowl, entered the Acropolis to beg for food.
時，世尊念言：
 At that time, the World-Honored One said:
「今日乞食，於時為早，今我寧可往至布吒婆樓梵志林中觀看，須時至當乞食。」
 Today it is too early to beg for food. Today I would rather go to the Brahma Forest of Buzhapo Tower to watch. It is time to beg for food.
爾時，世尊即詣梵志林中。
 At that time, the World-Honored One went to the Brahma Grove.
時，布吒婆樓梵志遙見佛來，即起迎言：
 At that time, Brahma Zhi of Buzha Polou saw the Buddha coming from a distance, and immediately stood up to greet him and said:
「善來，沙門瞿曇！久不來此，今以何緣而能屈顧？
 "Good come, recluse Qutan! I haven't been here for a long time, why can I despise you now?
可前就座。」
 Can be seated in front. "
爾時，世尊即就其座，告布吒婆樓曰：
 At that time, the World-Honored One immediately took his seat and announced to Zhapo Tower:
「汝等集此，何所作為？
 "You gathered here, what did you do?
為何講說？」
 Why talk? "
梵志白佛言：
 Fanzhi said to the Buddha:
「世尊！昨日多有梵志、沙門、婆羅門集此婆羅門堂，說如是事，相違逆論。
 "World Honored One! Yesterday many Brahmins, ascetics, and Brahmans gathered in this Brahmin hall and said such things, which are contrary to what they say.
瞿曇！或有梵志作是說言：
 Qu Tan! Some Brahma books may have said this:
『人無因無緣而想生，無因無緣而想滅，想有去來，來則想生，去則想滅。』
 "People have no reason to want to be born, no reason to want to die, no reason to want to die, no need to think about going, coming to want to be born, and going to want to die." 』
瞿曇！或有梵志作是說：
 Qu Tan! Some Brahma books may say:
『由命有想生，由命有想滅，彼想有去來，來則想生，去則想滅。』
 "According to fate, there are desires to arise, and depending on fate, there are desires to cease. Those perceptions come and go. When they come, they arise, and when they go, they cease." 』
瞿曇！或有梵志作是說：
 Qu Tan! Some Brahma books may say:
『如先所言，無有是處。
 "As I said before, it has no merit.
有大鬼神，有大威力，彼持想去，彼持想來，彼持想去則想滅，彼持想來則想生。』
 There are great ghosts and gods with great power. They insist on wanting to go, and they insist on coming. If they insist on going away, they want to die. If they insist on coming, they want to live. 』
我因是故生念，念沙門瞿曇先知此義，必能善知想知滅定。」
 Because of this, I have thought about the meaning of the prophet Qutan, and I will be able to understand the samadhi of thought and cessation well. "
爾時，世尊告梵志曰：
 At that time, the World-Honored One told Brahma Zhi:
「彼諸論者皆有過咎。
 "All those commentators are at fault.
言無因無緣而有想生，無因無緣而有想滅，想有去來，來則想生，去則想滅。
 It is said that there is no reason for the arising of thoughts, and there is no reason for the cessation of thoughts. When thoughts come and go, thoughts come and come, and thoughts disappear when they go.
或言因命想生，因命想滅，想有去來，來則想生，去則想滅。
 Or it may be said that because of fate, one wants to live, and because of fate, one wants to die. If one wants to go, one wants to come, if one comes, one wants to live, and if one wants to go, one wants to die.
或有言：
 Or it is said:
『無有是處，有大鬼神，彼持想來，彼持想去，持來則想生，持去則想滅。』
 "Where there is no existence, there are great ghosts and gods. They insist on coming, and they insist on going away. If they insist on coming, they want to be born. If they insist on going, they want to die." 』
如此言者，皆有過咎。
 Anyone who says this is at fault.
所以者何？
 So what?
梵志！有因緣而想生，有因緣而想滅。
 Brahma! If there are causes and conditions, we want to be born; if there are causes and conditions, we want to die.
「若如來出現於世，至真、等正覺，十號具足，有人於佛法中出家為道，乃至滅五蓋覆蔽心者，除去欲、惡不善法，有覺、有觀，離生喜、樂，入初禪，先滅欲想，生喜、樂想。
 "If the Tathagata appears in the world, is truly enlightened, possesses the tenth title, and someone becomes a monk in the Dharma and becomes a path, he will destroy the five hindrances that cover his mind, get rid of desires, evil and unwholesome dharmas, become enlightened, have insight, and be free from rebirth. When you enter the first jhana when you are happy and happy, you first eliminate your thoughts of desire and then give rise to thoughts of joy and happiness.
梵志！以此故知有因緣想生，有因緣想滅。
 Brahma! From this we know that there are causes and conditions that want to be born, and there are causes and conditions that want to cease.
滅有覺、觀，內喜、一心，無覺、無觀，定生喜、樂，入第二禪。
 There is cessation of awareness and contemplation, inner joy and single-mindedness. Without awareness and contemplation, joy and joy arise from concentration, and enter the second jhana.
梵志！彼初禪想滅，二禪想生，以是故知有因緣想滅，有因緣想生。
 Brahma! In the first jhāna, the desire is to cease, and in the second jhāna, the desire is to arise. Therefore, we know that there are causes and conditions for the desire to cease, and there are causes and conditions for the desire to arise.
捨喜修護，專念一心，自知身樂，賢聖所求，護念清淨，入三禪。
 Give up your joy and cultivate it, concentrate your mind on it, know your own body and mind, seek for the sages and sages, protect your thoughts and keep them pure, and enter the three Zen states.
梵志！彼二禪想滅，三禪想生，以是故知有因緣想滅，有因緣想生。
 Brahma! In the second jhana, the desire ceases, and in the third jhana, the desire arises. Therefore, we know that there are causes and conditions for the desire to cease, and there are causes and conditions for the desire to arise.
捨苦捨樂，先滅憂喜，護念清淨，入第四禪。
 To give up suffering and happiness, first eliminate sorrow and joy, protect the purity of thoughts, and then enter the fourth jhana.
梵志！彼三禪想滅，四禪想生，以是故知有因緣想滅，有因緣想生。
 Brahma! In the third jhana, the desire is to cease, and in the fourth jhana, the desire is to arise. Therefore, we know that there are causes and conditions for the desire to cease, and there are causes and conditions for the desire to arise.
捨一切色想，滅恚，不念異想，入空處。
 Give up all thoughts of color, extinguish hatred, stop thinking about strange thoughts, and enter the place of emptiness.
梵志！一切色想滅，空處想生，以是故知有因緣想滅，有因緣想生。
 Brahma! All forms want to disappear, and space wants to arise. Therefore, we know that there are causes and conditions for wanting to disappear, and there are causes and conditions for wanting to arise.
越一切空處，入識處。
 Beyond all empty places, enter the place of consciousness.
梵志！彼空處想滅，識處想生，故知有因緣想滅，有因緣想生。
 Brahma! In the place of emptiness, thoughts want to disappear, and in the place of consciousness, thoughts want to arise. Therefore, we know that there are causes and conditions for thoughts to cease, and there are causes and conditions for thoughts to arise.
越一切識處，入不用處。
 Go beyond all places of consciousness and enter the places where they are not used.
梵志！彼識處想滅，不用處想生，以是故知有因緣想滅，有因緣想生。
 Brahma! In that place of consciousness, thoughts cease, but in no place do thoughts arise. Therefore, we know that there are causes and conditions for the cessation of thoughts, and there are causes and conditions for their arising.
捨不用處，入有想無想處。
 Give up the useless place and enter the place where there are thoughts but no thoughts.
梵志！彼不用處想滅，有想無想處想生，以是故知有因緣想滅，有因緣想生。
 Brahma! He has no need to think about cessation, and there is no thought to think about arising anywhere. Therefore, he knows that there are causes and conditions for the cessation of thoughts, and there are causes and conditions for the arising of thoughts.
彼捨有想無想處，入想知滅定。
 He leaves the place where there are thoughts and no thoughts, and enters into the samadhi of knowing the cessation of thoughts.
梵志！彼有想無想處想滅，入想知滅定，以是故知有因緣想生，有因緣想滅。
 Brahma! He has thoughts but no thoughts, and the thoughts cease, and he enters the samadhi of knowing the cessation of thoughts. Therefore, he knows that there are causes and conditions for the arising of thoughts, and there are causes and conditions for the cessation of thoughts.
彼得此想已，作是念：
 Having thought this, Peter thought:
『有念為惡，無念為善。』
 "Having thoughts is evil, and having no thoughts is good." 』
彼作是念時，彼微妙想不滅，更麤想生。
 When he thinks like this, his subtle thoughts will never die, and his grosser thoughts will arise.
彼復念言：
 He repeated:
『我今寧可不為念行，不起思惟。』
 "Now I would rather not think about it or think about it. 』
彼不為念行，不起思惟已，微妙想滅，麤想不生。
 If he does not act as a thought, he will not think about himself. Subtle thoughts will disappear and gross thoughts will not arise.
彼不為念行，不起思惟，微妙想滅，麤想不生時，即入想知滅定。
 When he does not engage in mindfulness, cannot think, subtle thoughts disappear, and gross thoughts do not arise, he enters the samadhi of knowing the cessation of thoughts.
云何，梵志！汝從本已來，頗曾聞此次第滅想因緣不？」
 Why, Brahma! From your origin, have you heard that this is the cause and effect of annihilation? "
梵志白佛言：
 Fanzhi said to the Buddha:
「從本已來信自不聞如是次第滅想因緣。」
 I believe that I have never heard of such a sequence of annihilation of causes and conditions.
又白佛言：
 He also said to the Buddha:
「我今生念，謂此有想、此無想，或復有想此想已，彼作是念：
 "When I think in this life, I say that I have thoughts about this, I don't think about this, or I think about this again, and I think like this:
『有念為惡，無念為善。』
 "Having thoughts is evil, and having no thoughts is good." 』
彼作是念時，微妙想不滅，麤想更生，彼復念言：
 When he was thinking this, the subtle thoughts were immortal and the gross thoughts were reborn. He repeated the words:
『我今寧可不為念行，不起思惟。』
 "Now I would rather not think about it or think about it. 』
彼不為念行，不起思惟已，微妙想滅，麤想不生。
 If he does not act as a thought, he will not think about himself. Subtle thoughts will disappear and gross thoughts will not arise.
彼不為念行，不起思惟，微妙想滅，麤想不生時，即入想知滅定。」
 When he does not engage in mindfulness, cannot think, subtle thoughts disappear, and gross thoughts do not arise, he enters the samadhi of knowing the cessation of thoughts. "
佛告梵志言：
 The Buddha told Brahma:
「善哉！善哉！此是賢聖法中次第想滅想定。」
 Excellent! Excellent! This is the cessation of thought in the sage dharma.
梵志復白佛言：
 Fanzhi once again spoke to the Buddha and said:
「此諸想中，何者為無上想？」
 Among these thoughts, which one is the supreme thought?
佛告梵志：
 Buddha told Brahma:
「不用處想為無上。」
 Don't think of yourself as supreme.
梵志又白佛言：
 Fanzhi also said to the Buddha:
「諸想中，何者為第一無上想？」
 Of all the thoughts, which is the most supreme thought?
佛言：
 Buddha said:
「諸想、諸言無想，於其中間能次第得想知滅定者，是為第一無上想。」
 Though all thoughts and words have no thoughts, among them, the one who can know the cessation of thought and knowledge one after another is the first supreme thought.
梵志又問：
 Fanzhi asked again:
「為一想，為多想？」
 Think about one thing or think about many things?
佛言：
 Buddha said:
「有一想，無多想。」
 One thought, no more thought.
梵志又問：
 Fanzhi asked again:
「先有想生然後智？
 "First think about life and then think about it?
先有智生然後想？
 First there is wisdom and then there is thought?
為想、智一時俱生耶？」
 Why are thoughts and wisdom born all at once? "
佛言：
 Buddha said:
「先有想生然後智，由想有智。」
 Thoughts first arise, then wisdom arises, and from thoughts comes wisdom.
梵志又問：
 Fanzhi asked again:
「想即是我耶？」
 You think it's me?
佛告梵志：
 Buddha told Brahma:
「汝說何等人是我？」
 Who do you think I am?
梵志白佛言：
 Fanzhi said to the Buddha:
「我不說人是我，我自說色身四大、六入，父母生育，乳餔成長，衣服莊嚴，無常、磨滅法，我說此人是我。」
 I don't say that the person is me. I say that the four elements of the body and the six senses, the birth of the parents, the growth of the breasts, the solemn clothes, the impermanence, and the eradication of dharmas, I say that this person is me.
佛告梵志：
 Buddha told Brahma:
「汝言色身四大、六入，父母生育，乳餔長成，衣服莊嚴，無常、磨滅法，說此人是我。
 "You said that the four elements of the body and the six sense organs, the parents giving birth, the breasts growing, the clothes being solemn, the impermanence, and the annihilation of dharmas, say that this person is me.
梵志！且置此我，但人想生、人想滅。」
 Brahma! Regardless of this self, people want to live and people want to die. "
梵志言：
 Brahma said:
「我不說人是我，我說欲界天是我。」
 I don't say that humans are me, I say that the world of desire is me.
佛言：
 Buddha said:
「且置欲界天是我，但人想生、人想滅。」
 Suppose the heaven in the desire realm is me, but people want to be born and people want to die.
梵志言：
 Brahma said:
「我不說人是我，我自說色界天是我。」
 I don't say that humans are me, I say that the world of color is me.
佛言：
 Buddha said:
「且置色界天是我，但人想生、人想滅。」
 Suppose the world of form is me, but humans want to be born and humans want to die.
梵志言：
 Brahma said:
「我不說人是我，我自說空處、識處、不用處、有想無想處、無色天是我。」
 I don't say that people are me. I say that the place of emptiness, the place of consciousness, the place of no use, the place of thoughts but no thoughts, and the colorless sky are me.
佛言：
 Buddha said:
「且置空處、識處、無所有處、有想無想處、無色天是我，但人想生、人想滅。」
 Let's put it in the place of emptiness, the place of consciousness, the place of nothingness, the place of thoughts but no thoughts, the colorless sky is me, but people want to be born and people want to die.
梵志白佛言：
 Fanzhi said to the Buddha:
「云何，瞿曇！我寧可得知人想生、人想滅不？」
 Why, Qu Tan! I would rather know that people want to live and people want to be destroyed?
佛告梵志：
 Buddha told Brahma:
「汝欲知人想生、人想滅者，甚難！甚難！所以者何？
 "You want to know that people want to live and people want to die. It is very difficult! It is very difficult! So what is it?
汝異見、異習、異忍、異受，依異法故。」
 You have different views, different habits, different tolerance, and different feelings, because you follow different laws. "
梵志白佛言：
 Fanzhi said to the Buddha:
「如是。
 "That's right.
瞿曇！我異見、異習、異忍、異受，依異法故，欲知人想生、人想滅者，甚難！甚難！所以者何？
 Qu Tan! I have different opinions, different habits, different tolerance, and different feelings, and I follow different laws. It is very difficult to know how people want to live and how people want to perish! Very difficult! So what?
我、世間有常，此實餘虛；
 I, there is always something in this world, this reality is only empty;
我、世間無常，此實餘虛；
 I, the world is impermanent, this reality remains empty;
我、世間有常無常，此實餘虛；
 I, everything in the world is permanent and impermanent, and this reality is only empty;
我、世間非有常非無常，此實餘虛。
 I, the world is neither permanent nor impermanent, this reality is only empty.
我、世間有邊，此實餘虛；
 I, the world has edges, this reality remains empty;
我、世間無邊，此實餘虛；
 I, the world is boundless, this reality remains empty;
我、世間有邊無邊，此實餘虛；
 I, the world is boundless, this reality is only empty;
我、世間非有邊非無邊，此實餘虛。
 I, the world is neither boundless nor boundless, this reality is only empty.
是命是身，此實餘虛；
 This is life and body, and this reality remains empty;
命異身異，此實餘虛；
 The destiny is different, the body is different, this reality is only empty;
身命非異非不異，此實餘虛；
 The body and life are neither different nor the same, this reality remains empty;
無命無身，此實餘虛。
 Without life or body, this reality remains empty.
如來終，此實餘虛；
 At the end of the Tathagata, this reality will remain empty;
如來不終，此實餘虛；
 The Tathagata never ends, this reality remains empty;
如來終不終，此實餘虛；
 The Tathagata never ends, this reality remains empty;
如來非終非不終，此實餘虛。」
 The Tathagata is neither final nor final. This reality is only empty. "
佛告梵志：
 Buddha told Brahma:
「世間有常，乃至如來非終非不終，我所不記。」
 There is permanence in the world, even if the Tathagata is neither final nor final, I will not remember it.
梵志白佛言：
 Fanzhi said to the Buddha:
「瞿曇！何故不記，我、世間有常，乃至如來非終非不終，盡不記耶？」
 Qu Tan! Why don't you remember that I, the world, all things are permanent, and even the Tathagata is neither final nor eternal?
佛言：
 Buddha said:
「此不與義合，不與法合，非梵行，非無欲，非無為，非寂滅，非止息，非正覺，非沙門，非泥洹，是故不記。」
 This does not conform to the meaning, does not conform to the Dharma, is not the holy life, is not desireless, is not inaction, is not cessation, is not cessation, is not enlightenment, is not a recluse, and is not muddy, so I will not remember it.
梵志又問：
 Fanzhi asked again:
「云何為義合、法合？
 "What is the unity of justice and the unity of law?
云何為梵行初？
 What is the beginning of the Brahmacharya?
云何無為？
 Why do you do nothing?
云何無欲？
 Why don't you have desires?
云何寂滅？
 How can the cloud be extinguished?
云何止息？
 How can the clouds stop?
云何正覺？
 How can I be enlightened?
云何沙門？
 What about the Samana?
云何泥洹？
 Yunhe Nihuan?
云何名記？」
 Yunhe Mingji? "
佛告梵志：
 Buddha told Brahma:
「我記苦諦、苦集、苦滅、苦出要諦。
 "I remember the truth of suffering, the origin of suffering, the cessation of suffering, and the escape from suffering.
所以者何？
 So what?
此是義合、法合，梵行初首、無欲、無為、寂滅、止息、正覺、沙門、泥洹，是故我記。」
 This is the unity of meaning, the unity of Dharma, the beginning of the holy life, no desire, no action, cessation, cessation, perfect enlightenment, asceticism, and mud. This is why I remember it. "
爾時，世尊為梵志說法，示教利喜已，即從坐而去。
 At that time, the World Honored One preached the Dharma to Brahma Zhi, and after being pleased with the teachings, he left his seat.
佛去未久，其後諸餘梵志語布吒婆樓梵志曰：
 Not long after the Buddha left, the rest of the Brahma Chronicles spoke to the Brahma Chronicles of Buzapolou:
「汝何故聽瞿曇沙門所說，語語印可？
 "Why did you listen to what Samana Kutan said, and the words were so accurate?
瞿曇言：
 Qu Tanyan:
『我及世間有常，乃至如來非終非不終，不與義合，故我不記。』
 "I and the world have permanence, even the Tathagata is neither final nor final, and it does not match the meaning, so I will not remember it." 』
汝何故印可是言？
 Why do you say it?
我等不可沙門瞿曇如是所說。」
 We cannot wait for what the ascetic Kutan said. "
布吒婆樓報諸梵志言：
 Buzhapo Tower reported to all the Brahmas and said:
「沙門瞿曇所說：
 "The ascetic Kutan said:
『我、世間有常，乃至如來非終非不終，不與義合，故我不記。』
 "I, there is eternity in the world, even the Tathagata is neither final nor final, and it does not match the meaning, so I will not remember it. 』
我亦不印可此言。
 I can't say this either.
但彼沙門瞿曇依法住，以法而言，以法出離，我當何由違此智言？
 But the ascetic Kutan lives according to the Dharma, speaks according to the Dharma, and renounces according to the Dharma. Why should I go against this wise saying?
沙門瞿曇如此微妙法言，不可違也。」
 The ascetic Qu Tan’s teachings are so subtle and must not be violated. "
時，布吒婆樓梵志又於異時，共象首舍利弗詣世尊所，問訊已，一面坐。
 At that time, at a different time, Brahma Zhi of Buzha Polou visited the Blessed One with Shariputra. After questioning him, he sat down.
象首舍利弗禮佛而坐，梵志白佛言：
 The elephant-headed Shariputra sat down to pay homage to the Buddha, and Brahma said to the Buddha:
「佛先在我所，時，去未久，其後諸餘梵志語我言：
 "The Buddha first came to my place, and not long after he left, the remaining Brahmas spoke to me:
『汝何故聽沙門瞿曇所說，語語印可？
 Why did you listen to what the ascetic Qutan said and his words were so accurate?
瞿曇言：
 Qu Tanyan:
「我、世間常，乃至如來非終非不終，不合義，故不記。」
 I, the world is eternal, and even the Tathagata is neither final nor final. It is not consistent with the meaning, so I will not remember it.
汝何故印可是言？
 Why do you say it?
我等不可沙門瞿曇如是所說。』
 We cannot wait for what the ascetic Kutan said. 』
我報彼言：
 I reported to him:
『沙門瞿曇所說：
 "The ascetic Qutan said:
「我、世間有常，乃至如來非終非不終，不與義合，故我不記。」
 I, there is eternity in the world, even the Tathagata is neither final nor final, and it does not match the meaning, so I will not remember it.
我亦不印可此言。
 I can't say this either.
但彼沙門瞿曇依法住法，以法而言，以法出離，我等何由違此智言？
 But the ascetic Kutan lives in accordance with the Dharma, speaks in terms of the Dharma, and renounces in the Dharma. Why should we go against this wise saying?
沙門瞿曇微妙法言，不可違也。』
 The subtle teachings of the ascetic Qu Tan cannot be violated. 』
」
佛告梵志曰：
 The Buddha told Brahma:
「諸梵志言：
 "The Brahmins say:
『汝何故聽沙門瞿曇所說，語語印可？』
 "Why did you listen to what the ascetic Qutan said and his words were so accurate?" 』
此言有咎。
 This statement is faulty.
所以者何？
 So what?
我所說法，有決定記、不決定記。
 What I have said is that there is a record of decisions and a record of non-decisions.
云何名不決定記？
 Why can't I remember my name?
我、世間有常，乃至如來非終非不終，我亦說此言而不決定記。
 I, the world is permanent, and even the Tathagata is neither final nor eternal. I also say this without deciding to record it.
所以然者？
 So?
此不與義合，不與法合，非梵行初，非無欲，非無為，非寂滅，非止息，非正覺，非沙門，非泥洹。
 This does not coincide with meaning, does not coincide with Dharma, is not the beginning of the Brahma life, is not desireless, is not inaction, is not cessation, is not cessation, is not enlightenment, is not a recluse, and is not muddy.
是故，梵志！我雖說此言而不決定記。
 That’s why, Brahma! Although I said this, I did not decide to remember it.
云何名為決定記？
 Why is it called Decision Record?
我記苦諦、苦集、苦滅、苦出要諦。
 I remember the truth of suffering, the origin of suffering, the cessation of suffering, and the escape from suffering.
所以者何？
 So what?
此與法合、義合，是梵行初首，無定無記。
 This is in harmony with the Dharma and the meaning, and is the beginning of the Brahmacharya. It is undetermined and unrecorded.
梵志！或有沙門、婆羅門於一處世間，無欲，無為，寂滅，止息，正覺，沙門，泥洹，是故我說決定記。
 Brahma! There may be a recluse or a brahmin in a world who has no desire, no action, cessation, cessation, full enlightenment, a recluse, and a muddy state. That is why I talk about the record of determination.
「梵志！或有沙門、婆羅門於一處世間，一向說樂，我語彼言：
 "Brahman! There may be a recluse or a brahmin in the world who always talks about happiness. I said to him:
『汝等審說，一處世間一向樂耶？』
 "You think about it, are you always happy in this world?" 』
彼報我言：
 He reported to me:
『如是。』
 "That's right. 』
我又語彼言：
 I said to him again:
『汝知見一處世間一向樂耶？』
 "Do you know that there is always happiness in the world?" 』
彼答我言：
 He answered me:
『不知不見。』
 "I don't know. 』
我復語彼言：
 I repeated what he said:
『一處世間諸天一向樂，汝曾見不？』
 "Have you ever seen a place where all the heavens in this world are always happy?" 』
彼報我言：
 He reported to me:
『不知不見。』
 "I don't know. 』
又問彼言：
 He asked him again:
『彼一處世間諸天，汝頗共坐起言語，精進修定不耶？』
 "In that place among the gods in this world, you all sat down together to speak and cultivate concentration diligently, wouldn't you?" 』
答我言：
 Answer me:
『不。』
 "No. 』
我又問彼言：
 I asked him again:
『彼一處世間諸天一向樂者，頗曾來語汝言：
 "That person in the world who is always happy has come to say to you:
「汝所行質直，當生彼一向樂天。
 "The quality of your actions will lead to him always being happy.
我以所行質直，故得生彼共受樂。」
 Because of the integrity of my actions, I can be born and enjoy happiness together with them. "
耶？』
 yeah? 』
彼答我言：
 He answered me:
『不也。』
 "No. 』
我又問彼言：
 I asked him again:
『汝能於己身起心化作他四大身，身體具足，諸根無闕不？』
 "Can you arouse your mind in your own body and transform it into the four major bodies of others, with the body complete and all the roots flawless?" 』
彼答我言：
 He answered me:
『不能。』
 "cannot. 』
云何，梵志！彼沙門、婆羅門所言為是誠實，為應法不？」
 Why, Brahma! What the ascetics and brahmins said was truthful, or was it in compliance with the Dharma? "
梵志白佛言：
 Fanzhi said to the Buddha:
「此非誠實，為非法言。」
 This is dishonest and illegal.
佛告梵志：
 Buddha told Brahma:
「如有人言：
 "If someone says:
『我與彼端正女人交通。』
 "I fellowshipped with that upright woman. 』
稱讚婬女。
 Praise the slut.
餘人問言：
 The rest of the people asked:
『汝識彼女不？
 Do you know that girl?
為在何處？
 Why?
東方、西方、南方、北方耶？』
 East, west, south, north? 』
答曰：
 Answer:
『不知。』
 "I don't know. 』
又問：
 Asked again:
『汝知彼女所止土地、城邑、村落不？』
 "Do you know the land, cities, and villages where that woman stayed?" 』
答曰：
 Answer:
『不知。』
 "I don't know. 』
又問：
 Asked again:
『汝識彼女父母及其姓字不？』
 "Do you know that girl's parents and their surnames?" 』
答曰：
 Answer:
『不知。』
 "I don't know. 』
又問：
 Asked again:
『汝知彼女為剎利女，為是婆羅門、居士、首陀羅女耶？』
 "You know that this girl is a Ksriya girl, a Brahmin, a layman, or a Sudra girl?" 』
答曰：
 Answer:
『不知。』
 "I don't know. 』
又問：
 Asked again:
『汝知彼女為長短、麤細、黑白、好醜耶？』
 "You know that girl's length, thickness, black and white, and how ugly she is?" 』
答曰：
 Answer:
『不知。』
 "I don't know. 』
云何，梵志！此人所說為誠實不？」
 Why, Brahma! Is what this person said honest? "
答曰：
 Answer:
「不也。」
 No.
「梵志！彼沙門、婆羅門亦復如是，無有真實。
 "Brahman! The same is true for the ascetics and brahmans. They have no reality.
梵志！猶如有人立梯空地，餘人問言：
 Brahma! It's like someone setting up a ladder in an empty space, and others ask:
『立梯用為？』
 "What is the use of standing ladders?" 』
答曰：
 Answer:
『我欲上堂。』
 "I want to go to court." 』
又問：
 Asked again:
『堂何所在？』
 "Where is the hall?" 』
答曰：
 Answer:
『不知。』
 "I don't know. 』
云何，梵志！彼立梯者豈非虛妄耶？」
 Why, Brahma! Isn't it vain for those who set up ladders? "
答曰：
 Answer:
「如是，彼實虛妄。」
 If so, it is true and false.
佛言：
 Buddha said:
「諸沙門、婆羅門亦復如是，虛妄無實。」
 All ascetics and brahmins are also like this, vain and without reality.
佛告布吒婆樓：
 The Buddha told Bu Zha Po Lou:
「汝言我身色四大、六入，父母生育，乳餔成長，衣服莊嚴，無常、磨滅，以此為我者。
 "You say that the four elements and six senses of my body, my parents giving birth, my breasts growing up, my clothes being solemn, impermanent, and ephemeral, these are what I am.
我說此為染汙，為清淨，為得解？
 I said this is defilement, purification, and solution?
汝意或謂染汙法不可滅，清淨法不可生，常在苦中。
 You may mean that the defiled dharmas cannot be destroyed, and the pure dharmas cannot arise, and are always in suffering.
勿作是念。
 Don't think this.
何以故？
 Why?
染汙法可滅盡，清淨法可出生，處安樂地，歡喜愛樂，專念一心，智慧增廣。
 Defiled dharmas can be destroyed, pure dharmas can be born, you can live in a peaceful place, enjoy joy, concentrate your mind, and your wisdom can increase.
梵志！我於欲界天、空處、識處、不用處、有想無想處天，說為染汙，亦說清淨，亦說得解。
 Brahma! In the world of desire, in the place of emptiness, in the place of consciousness, in the place of no use, in the place of thoughts and non-thoughts, I call them defilements, I also call them pure, and I also say they are resolved.
汝意或謂染汙法不可滅，清淨法不可生，常在苦中。
 You may mean that the defiled dharmas cannot be destroyed, and the pure dharmas cannot arise, and are always in suffering.
勿作是念。
 Don't think this.
所以者何？
 So what?
染汙可滅，淨法可生，處安樂地，歡喜愛樂，專念一心，智慧增廣。」
 Defilements can be destroyed, pure dharma can be born, you can live in a peaceful place, enjoy joy, concentrate your mind, and your wisdom can increase. "
爾時，象首舍利弗白言：
 At that time, the elephant-headed Shariputra said in a white voice:
「世尊！當有欲界人身四大諸根時，復有欲界天身、色界天身，空處、識處、不用處、有想無想處天身，一時有不？
 "World Honored One! When there are the four great faculties of the human body in the desire realm, there will be a heavenly body in the desire realm, a heavenly body in the form realm, a heavenly body in the empty place, a place of consciousness, a place of no use, and a place of thoughts and non-thoughts. Isn't that possible for a while?
世尊！當有欲界天身時，復有欲界人身四大諸根，及色界天身，空處、識處、無所有處、有想無想處天身，一時有不？
 World Honored One! When there is a celestial body in the desire realm, there are again the four major roots of the human body in the desire realm, as well as the celestial body in the form realm, the celestial body in the place of emptiness, the place of consciousness, the place of nothingness, and the place of thoughts and non-thoughts. Isn’t it possible for a moment?
世尊！當有色界天身時，復有欲界人身四大諸根，及色界天身，空處、識處、無所有處、有想無想處天身，一時有不？
 World Honored One! When there is a celestial body in the form realm, there are again the four great roots of the human body in the desire realm, as well as the celestial body in the form realm, the celestial body in the emptiness realm, the place of consciousness, the place of nothingness, and the celestial body in the place of thoughts and non-perceptions. Do they exist for a while?
如是至有想無想處天身時，有欲界人身四大諸根，及欲界天身，色界天身，空處、識處、無所有處天身，一時有不？」
 In this way, when there is a heavenly body in the realm of thoughts and no thoughts, there are four great faculties in the realm of desire and human body, as well as the heavenly body in the realm of desire, the heavenly body in the form realm, the realm of emptiness, the realm of consciousness, and the realm of nothingness. Is it possible for a moment? "
佛告象首舍利弗：
 The Buddha told the elephant-headed Shariputra:
「若有欲界人身四大諸根，爾時正有欲界人身四大諸根，非欲界天身，色界天身，空處、識處、無所有處、有想無想處天身。
 "If there are the four great faculties of the human body in the desire realm, then there are the four great faculties of the human body in the desire realm, the heavenly body in the non-desire realm, the heavenly body in the form realm, the place of emptiness, the place of consciousness, the place of nothingness, and the place of thoughts and no thoughts. body.
如是乃至有有想無想處天身時，爾時正有想無想處天身，無有欲界人身四大諸根，及欲界天身，色界天身，空處、識處、無所有處天身。
 In this way, when there is a celestial body with thoughts and no thoughts, there are no celestial bodies with thoughts and no thoughts, and there are no four major faculties of human body in the desire realm, as well as the celestial body in the desire realm, the celestial body in the form realm, emptiness, and consciousness. There is no heavenly body.
象首！譬如牛乳，乳變為酪，酪為生酥，生酥為熟酥，熟酥為醍醐，醍醐為第一。
 Elephant head! For example, milk becomes cheese, cheese becomes raw cheese, raw cake becomes cooked cake, cooked cake becomes Daigo, Daigo is the first.
象首！當有乳時，唯名為乳，不名為酪、酥、醍醐，如是展轉，至醍醐時，唯名醍醐，不名為乳，不名酪、酥。
 Elephant head! When there is milk, it is only called milk, not cheese, cheese, or glutinous rice. And so on, when it comes to milk, it is only called milk, not milk, cheese, or crispy.
象首！此亦如是，若有欲界人身四大諸根時，無有欲界天身，色界天身，乃至有想無想處天身；
 Elephant head! This is also the case, if there are four major faculties of the human body in the desire realm, there will be no heavenly body in the desire realm, no heavenly body in the form realm, or even a heavenly body with thoughts and no thoughts;
如是展轉，有有想無想處天身時，唯有有想無想處天身，無有欲界人身四大諸根，及欲界天身，色界天身，乃至無所有天身。
 In this way, when there is a celestial body with thoughts and no thoughts, there is only a celestial body with thoughts and no thoughts. There are no four major roots of human body in the desire realm, as well as the celestial body in the desire realm, the celestial body in the form realm, and even the celestial body without possessions.
「象首！於汝意云何？
 "Elephant Head! What do you mean?
若有人問汝言：
 If someone asks you:
『若有過去身時，有未來、現在身，一時有不？
 If there is a past body, there is a future and a present body, is there a moment?
有未來身時，有過去、現在身，一時有不？
 There is a future body, a past body, a present body, is there a temporary body?
有現在身時，有過去、未來身，一時有不？』
 There is a present body, a past body, and a future body. Is there a moment? 』
設有此問者，汝云何報？」
 If you ask this question, what will you say? "
象首言：
 Xiang's first words:
「設有如是問者，我當報言：
 "If anyone asks you this question, I will tell you:
『有過去身時，唯是過去身，無未來、現在。
 "When there is a past body, it is only the past body, there is no future or present.
有未來身時，唯是未來身，無過去、現在。
 When there is a future body, it is only the future body, without past or present.
有現在身時，唯是現在身，無過去、未來身。』
 When there is a present body, it is only the present body, there is no past or future body. 』
」
「象首！此亦如是，有欲界人身四大諸根時，無欲界天身，色界天身，乃至有想無想處天身；
 "Elephant head! This is also the case. When there are four major faculties of the human body in the desire realm, the celestial body in the non-desire realm, the celestial body in the form realm, and even the celestial body in the realm of thoughts and non-perceptions;
如是展轉，至有想無想處天身時，無有欲界人身四大諸根，及欲界天身，色界天身，至不用處天身。
 In this way, when there is a celestial body with thoughts and no thoughts, there are no four major faculties of the human body in the desire realm, as well as the celestial body in the desire realm, the celestial body in the form realm, and the celestial body in no place.
「復次，象首！若有人問汝言：
 "Again, Xiangshou! If someone asks you:
『汝曾有過去已滅不？
 Have you ever had a past that has been destroyed?
未來當生不？
 Will you be a student in the future?
現在今有不？』
 Is there any today? 』
設有是問者，汝當云何答？」
 If you ask this question, what should you answer? "
象首白佛言：
 The elephant head said to the Buddha:
「若有是問者，當答彼言：
 "If anyone asks this question, you should answer him:
『我曾有過去已滅，非不有也。
 I once had a past that has been destroyed. It must not exist.
有未來當生，非不有也。
 There is a future to be born, it is not impossible.
現在今有，非不有也。』
 It exists now, but it does not exist. 』
」
佛言：
 Buddha said:
「象首！此亦如是，有欲界人身四大諸根時，無欲界天身，乃至有想無想天身；
 "Elephant head! This is also the case. When there are four faculties of the human body in the desire realm, there will be a heavenly body in the desireless realm, and even a heavenly body with thoughts and no thoughts;
如是展轉，至有想無想天身時，無有欲界人身四大諸根，及欲界天身，乃至無所有處天身。」
 In this way, when there is a celestial body with thoughts and no thoughts, there will be no human body in the desire realm, the four major roots, a celestial body in the desire realm, and even a celestial body without any place. "
爾時，象首白佛言：
 At that time, the elephant head said to the Buddha:
「世尊！我今歸依佛，歸依法，歸依僧，聽我於正法中為優婆塞，自今已後，盡形壽不殺、不盜、不婬、不欺、不飲酒。」
 World Honored One! I now take refuge in the Buddha, the Dharma, and the Sangha. Listen to me as 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.
時，布吒婆樓梵志白佛言：
 At that time, Brahma Zhi of Buzha Polou said to the Buddha:
「我得於佛法中出家受戒不？」
 Can I become a monk and take the ordination in Buddhism?
佛告梵志：
 Buddha told Brahma:
「若有異學欲於我法中出家為道者，先四月觀察，稱眾人意，然後乃得出家受戒。
 "If there is a heretic who wants to become a monk in our Dharma, he should first observe it for four months and satisfy everyone, and then he can leave the family and take the ordination.
雖有是法，亦觀人耳。」
 Although there is such a method, it still depends on human ears. "
梵志白佛言：
 Fanzhi said to the Buddha:
「諸有異學欲於佛法中出家受戒者，先當四月觀察，稱眾人意，然後乃得出家受戒。
 "Anyone who has a different sect and wants to become a monk and take the ordination in Buddhism should first observe it in four months and satisfy everyone's opinions, and then go out and take the ordination.
如我今者，乃能於佛法中四歲觀察，稱眾人意，然後乃望出家受戒。」
 As I am now, I have been able to observe the Dharma at the age of four and be able to satisfy everyone's opinions, and then I hope to become a monk and take the ordination. "
佛告梵志：
 Buddha told Brahma:
「我先語汝，雖有是法，當觀其人。」
 Let me tell you first, although there is such a method, you should observe the person.
時，彼梵志即於正法中得出家受戒。
 At that time, Brahma Zhi immediately became a monk and received the ordination in the true Dharma.
如是不久以信堅固，淨修梵行，於現法中自身作證，生死已盡，所作已辦，不受後有，即成阿羅漢。
 In this way, soon the faith will be firm, the holy life will be pure, and the person will bear witness in the present Dharma. Life and death are over, what has been done has been done, and there will be no future consequences, and he will become an Arahant.
爾時，布吒婆樓聞佛所說，歡喜奉行。
 At that time, when Buzha Polou heard what the Buddha said, he happily followed it.

29 - DA 29 Lohitya

（二九）佛說長阿含第三分露遮經第十
 (29) The Buddha said that the third chapter of the Chang Agama Sutra is tenth
如是我聞：
 This is what I heard:
一時，佛在拘薩羅人間遊行，與大比丘眾千二百五十人俱，往詣婆羅婆提婆羅門村北尸舍婆林中止宿。
 At one time, the Buddha was traveling among the people of Kosala, and together with a group of 1,250 great bhikkhus, they went to stay in the charnel house in the north of the Brahmin village of Abravati.
時，有婆羅門，名曰露遮，住婆羅林中，其村豐樂，人民熾盛，波斯匿王即封此村，與婆羅門以為梵分。
 At that time, there was a Brahmin named Lucha who lived in the Brahmin forest. The village was prosperous and the people were prosperous. King Pasenadi sealed the village and regarded it as a Brahman branch with the Brahmin.
此婆羅門七世已來父母真正，不為他人之所輕毀，異典三部諷誦通利，種種經書盡能分別，又能善於大人相法、瞻候吉凶、祭祀儀禮。
 This Brahmin of the seventh generation has become a true parent, and cannot be underestimated by others. He can recite the three different scriptures with ease, and can distinguish various scriptures. He is also good at observing the Dharma of adults, anticipating good and bad luck, and performing sacrifices and rituals.
聞沙門瞿曇釋種子出家成道，於拘薩羅國人間遊行，至尸舍婆林中，有大名稱，流聞天下，如來、至真、等正覺，十號具足，於諸天、世人、魔、若魔天、沙門、婆羅門眾中自身作證，與他說法，上中下善，義味具足，梵行清淨。
 I heard that the ascetic Qutan released the seeds and became a monk. He traveled among the people of Kosala and went to the forest of shrines. He had a great name and spread all over the world. He was Tathagata, the True One, and other enlightened people. He had the tenth name and was known to all the gods and people in the world. , demons, demons, ascetics, ascetics, and Brahmans all testify themselves and speak to them, they are good in the upper, middle and lower levels, full of righteousness and taste, and the holy life is pure.
「如此真人，宜往覲現，我今寧可往共相見。」
 It is appropriate for such a true person to go to the palace to appear. I would rather go and meet him together now.
時，婆羅門即出彼村，詣尸舍婆林中，至世尊所，問訊已，一面坐。
 At that time, the Brahmin left the village and went to the grove of the Buddha's corpse. He came to where the Blessed One was, and after questioning him, he sat down.
佛為說法，示教利喜，婆羅門聞法已，白佛言：
 The Buddha preached the Dharma, and his teachings were beneficial and joyful. After hearing the Dharma, the Brahmin said to the Buddha:
「唯願世尊及諸大眾明受我請。」
 I only hope that the World Honored One and everyone in the assembly will accept my invitation.
爾時，世尊默然受請。
 At that time, the World Honored One accepted the invitation silently.
彼婆羅門見佛默然，知已許可，即從坐起，遶佛而去。
 Seeing that the Buddha was silent, the Brahmin knew that he had given permission, so he stood up from his seat and walked around the Buddha.
去佛不遠，便起惡見言：
 Not far from the Buddha, he started to have evil thoughts and said:
「諸沙門、婆羅門多知善法，多所證成，不應為他人說，但自知，休與他說為。
 "All ascetics and brahmins know many good Dharma and have achieved many realizations. They should not explain it to others. But if they know it themselves, they should not explain it to others.
譬如有人壞故獄已，更造新獄，斯是貪惡不善法耳。」
 For example, if someone destroys the old prison and creates a new prison, this is greedy, evil and unwholesome. "
時，婆羅門還至婆羅林已，即於其夜具辦種種餚饍飲食。
 At that time, the Brahmin had returned to the Brahmin and prepared various dishes and meals in his night gear.
時到，語剃頭師言：
 When the time comes, the head-shaving master says:
「汝持我聲，詣尸舍婆林中，白沙門瞿曇：
 "You hold my voice and go to the white sand gate Qutan in the forest of the dead woman's house:
『日時已到，宜知是時。』
 "The time has come, it is better to know the time." 』
」
剃頭師受教即行，往到佛所，禮世尊足白：
 After receiving the instruction, the barber went to the Buddha's place and paid homage to the Buddha, saying:
「時已到，宜知是時。」
 The time has come, it's time to know it is.
爾時，世尊即著衣持鉢，從諸弟子千二百五十人俱，詣婆羅林。
 At that time, the World-Honored One, dressed in robes and holding an alms bowl, went to the Brahma Grove along with his disciples, numbering one thousand two hundred and fifty.
剃頭師侍從世尊，偏露右臂，長跪叉手，白佛言：
 The barber attended the World Honored One, exposed his right arm, knelt down and crossed his hands, and said to the Buddha:
「彼露遮婆羅門去佛不遠，生惡見言：
 "The Brahmin Lucha was not far from the Buddha when he saw something evil and said:
『諸有沙門、婆羅門多知善法，多所證者，不應為他人說，但自知，休與他說為。
 There are ascetics and brahmins who know a lot about good Dharma and have witnessed it a lot. They should not explain it to others. But if they know it themselves, they should not explain it to others.
譬如有人壞故獄已，更造新獄，斯是貪惡不善法耳。』
 For example, if someone destroys the old prison and creates a new prison, this is greedy, evil and unwholesome. 』
唯願世尊除其惡見。」
 I only hope that the World-Honored One will get rid of his evil views. "
佛告剃頭師曰：
 The Buddha told the barber:
「此是小事，易開化耳。」
 This is a trivial matter, and it is easy to enlighten one's ears.
爾時，世尊至婆羅門舍，就座而坐。
 At that time, the World-Honored One went to the Brahmin House and sat down.
時，婆羅門以種種甘饍，手自斟酌，供佛及僧，食訖去鉢，行澡水畢，取一小牀於佛前坐。
 At that time, the Brahmin offered various kinds of sweet food to the Buddha and the monks. After eating, he took a bath, took a small bed and sat in front of the Buddha.
佛告露遮：
 The Buddha told Lucha:
「汝昨去我不遠，生惡見言：
 "Yesterday you were not far from me, and you said something evil:
『諸沙門、婆羅門多知善法，多所證者，不應為他人說，乃至貪惡不善法。』
 "Those ascetics and brahmins who know many good Dharma and have witnessed it many times should not explain it to others, even to the extent of being greedy for unwholesome Dharma." 』
實有是言耶？」
 Is this true? "
露遮言：
 Revealed words:
「爾，實有此事。」
 Well, it's true.
佛告露遮：
 The Buddha told Lucha:
「汝勿復爾生此惡見。
 "Don't you ever have this evil view again.
所以者何？
 So what?
世有三師可以自誡。
 There are three teachers in the world who can teach themselves.
云何為三？
 Why is the cloud three?
一者剃除鬚髮，服三法衣，出家修道，於現法中可以除煩惱，又可增益得上人法。
 First, shave off your beard and hair, wear the three Dharma robes, become a monk and practice Taoism. In the present Dharma, you can eliminate troubles and gain access to the human Dharma.
而於現法中不除煩惱，不得上人法，己業未成而為弟子說法，其諸弟子不恭敬承事，由復依止與共同住。
 However, if you do not get rid of your troubles in the present Dharma, you cannot master the Dharma of others, and you preach Dharma to your disciples before you have accomplished your own deeds, your disciples will not respect you and will continue to live together.
露遮！彼諸弟子語師言：
 Lu Zha! His disciples spoke to the master:
『師今剃除鬚髮，服三法衣，出家修道，於現法中可得除眾煩惱，得上人勝法。
 Master, now I shave off my beard and hair, wear the three Dharma robes, and become a monk and practice Taoism. In the present Dharma, I can eliminate all troubles and obtain the superior Dharma.
而今於現法中不能除煩惱，不得上人勝法。
 Now, in the present Dharma, we cannot eliminate our afflictions, and we cannot master the Dharma of others.
己業未成而為弟子說法，使諸弟子不復恭敬承事供養，但共依止同住而已。』
 If he preaches the Dharma to his disciples before his own work is completed, the disciples will no longer respect, serve, and make offerings, but they will only rely on and live together. 』
」
佛言：
 Buddha said:
「露遮！猶如有人壞故獄已，更造新獄，斯則名為貪濁惡法。
 "Luzhe! It's like someone destroying the old prison and creating a new prison. This is called greed, corruption and evil.
是為一師可以自誡。
 This is because a teacher can discipline himself.
是為賢聖戒、律戒、儀戒、時戒。」
 These are the precepts of saints, precepts of discipline, precepts of etiquette, and precepts of time. "
又告露遮：
 He also told Lu Zhe:
「第二師者，剃除鬚髮，服三法衣，出家修道，於現法中可得除眾煩惱，不可增益得上人法，而於現法中不能除眾煩惱，雖復少多得上人勝法，己業未成而為弟子說法，其諸弟子不恭敬承事，由復依止與共同住。
 "The second master, if you shave off your beard and hair, wear the three Dharma robes, become a monk and practice Taoism, you can get rid of all the troubles in the present Dharma, but you cannot increase the human Dharma, but you can't get rid of all the troubles in the current Dharma. When a person conquers the Dharma and preaches the Dharma to his disciples before his own work is completed, his disciples will not respect him and continue to teach him.
露遮！彼諸弟子語師言：
 Lu Zha! His disciples spoke to the master:
『師今剃除鬚髮，服三法衣，出家修道，於現法中得除眾煩惱，得上人法。
 Master now shaves off his beard and hair, wears the three Dharma robes, becomes a monk and practices Taoism. In the present Dharma, he can eliminate all troubles and attain the human Dharma.
而今於現法中不能除眾煩惱，雖復少多得上人法，己利未成而為弟子說法，使諸弟子不復恭敬承事供養，但共依止同住而已。』
 Nowadays, in the present Dharma, all the troubles cannot be eliminated. Although the Dharma of others has been restored to a lesser extent, the self-interest has not yet been achieved, and the Dharma is preached to the disciples, so that the disciples no longer respect, accept, serve and make offerings, but they can only rely on and live together. 』
」
佛言：
 Buddha said:
「露遮！猶如有人在他後行，手摩他背，此則名為貪濁惡法。
 "Lu Zhe! It's like someone walking behind him and rubbing his back with his hand. This is called the evil law of greed and turmoil.
是為二師可以自誡。
 This is so that the second master can discipline himself.
是為賢聖戒、律戒、儀戒、時戒。」
 These are the precepts of saints, precepts of discipline, precepts of etiquette, and precepts of time. "
又告露遮：
 He also told Lu Zhe:
「第三師者，剃除鬚髮，服三法衣，出家修道，於現法中可除煩惱，又可增益得上人法，而於現法中不能除眾煩惱，雖復少多得上人法，己利未成而為弟子說法，其諸弟子恭敬承事，依止同住。
 "The third master, if he shaves off his beard and hair, wears the three Dharma robes, becomes a monk and practices Taoism, he can eliminate worries in the present Dharma, and can also enhance the human Dharma. However, in the current Dharma, he cannot eliminate all the troubles, even if he becomes a few and many masters. Dharma, before self-interest has been achieved, he teaches the Dharma to his disciples, and his disciples respect him and live with him.
露遮！彼諸弟子語師言：
 Lu Zha! His disciples spoke to the master:
『師今剃除鬚髮，服三法衣，出家修道，於現法中可得除眾煩惱，少多得上人法，而今於現法中不能除眾煩惱，雖復少多得上人法，己利未成而為弟子說法，諸弟子恭敬承事，共止同住。』
 "Master now shaves off his beard and hair, wears the three Dharma robes, and becomes a monk to practice Taoism. In the present Dharma, all the troubles can be eliminated, and a little more can be achieved in the human Dharma. However, now in the current Dharma, many troubles can not be eliminated. Although a few and many can be mastered in the human Dharma, Before self-interest has been achieved, he preaches the Dharma to his disciples. All his disciples respectfully accept his duties and live together. 』
」
佛言：
 Buddha said:
「露遮！猶如有人捨己禾稼，鋤他田苗，此則名為貪濁惡法。
 "Luzhe! It's like someone who abandons his own crops to hoe other people's fields. This is called the evil law of greed and turmoil.
是為三師可以自誡。
 This is so that the three masters can discipline themselves.
是為賢聖戒、律戒、儀戒、時戒。
 These are the precepts of saints, precepts of discipline, precepts of etiquette, and precepts of time.
露遮！有一世尊不在世間，不可傾動，云何為一？
 Lu Zha! There is a World-Honored One who is not in the world and cannot be moved. How can he be one?
若如來、至真、等正覺出現於世，乃至得三明，除滅無明，生智慧明，去諸闇冥，出大法光，所謂漏盡智證。
 If the Tathagata, the Supreme True Enlightenment, and other enlightened beings appear in the world, they can even obtain the three clarities, eliminate ignorance, give birth to wisdom and clarity, eliminate all darkness, and bring out the light of the great Dharma, which is called the wisdom of the end of the leakage.
所以者何？
 So what?
斯由精勤，專念不忘，樂獨閑居之所得也。
 This is the result of hard work, concentration and never forgetting, and the joy of living alone.
露遮！是為第一世尊不在世間，不可傾動。
 Lu Zha! This is because the First World Honored One is not in the world and cannot be moved.
露遮！有四沙門果。
 Lu Zha! There are four Samana fruits.
何者四？
 Which four?
謂須陀洹果、斯陀含果、阿那含果、阿羅漢果。
 It is called the Sotapanna fruit, the Stragami fruit, the Anagami fruit, and the Arahat fruit.
云何，露遮！有人聞法應得此四沙門果。
 Yun He, Lu Zha! Someone who listens to the Dharma deserves these four fruits of recluseship.
若有人遮言：
 If someone hides his words:
『勿為說法。』
 "Don't preach. 』
設用其言者，彼人聞法得果以不？」
 If he uses his words, will he get the fruit after hearing the Dharma? "
答曰：
 Answer:
「不得。」
 No.
又問：
 Asked again:
「若不得果，得生天不？」
 If there is no fruit, will you be reborn in heaven?
答曰：
 Answer:
「不得。」
 No.
又問：
 Asked again:
「遮他說法，使不得果，不得生天。
 "Cover him and preach the Dharma so that there will be no fruit and no rebirth in heaven.
為是善心，為不善心耶？」
 Is it a kind heart or an unkind heart? "
答曰：
 Answer:
「不善。」
 Not good.
又問：
 Asked again:
「不善心者，為生善趣，為墮惡趣？」
 Does a person with an unwholesome mind live in a good realm or fall into an evil realm?
答曰：
 Answer:
「生惡趣。」
 Rebirth in a bad realm.
「露遮！猶如有人語波斯匿王言：
 "Luzha! It's like someone said to King Pasenadi:
『王所有國土，其中財物王盡自用，勿給餘人。』
 "The king owns all the land, and the property therein shall be used by the king for his own use, and shall not be given to others." 』
云何，露遮！若用彼人言者，當斷餘人供不？」
 Yun He, Lu Zha! If you use other people's words, should you cut off the offerings of others? "
答曰：
 Answer:
「當斷。」
 Stop it.
又問：
 Asked again:
「斷他供者，為是善心，為不善心？」
 Does the person who cuts off his offering have a virtuous or unwholesome intention?
答曰：
 Answer:
「不善心。」
 Unkindness.
又問：
 Asked again:
「不善心者，為生善趣，為墮惡道耶？」
 A person with an unwholesome mind will live in a good realm or fall into an evil path?
答曰：
 Answer:
「墮惡道。」
 Fall into the evil ways.
「露遮！彼亦如是，有人聞法，應得四沙門果。
 "Lu Zhe! It is the same with him. Someone who hears the Dharma deserves the four fruits of asceticism.
若有人言：
 If someone says:
『勿為說法。』
 "Don't preach. 』
設用其言者，彼人聞法得果不？」
 Suppose those who use his words will hear the Dharma and gain fruit? "
答曰：
 Answer:
「不得。」
 No.
又問：
 Asked again:
「若不得果，得生天不？」
 If there is no fruit, will you be reborn in heaven?
答曰：
 Answer:
「不得。」
 No.
又問：
 Asked again:
「遮他說法，使不得道果，不得生天。
 "Cover him to teach the Dharma, so that he will not be able to attain the enlightenment and be reborn in heaven.
彼為是善心，為不善心耶？」
 Does he have a virtuous mind or an unwholesome mind? "
答曰：
 Answer:
「不善。」
 Not good.
又問：
 Asked again:
「不善心者，當生善趣，為墮惡道耶？」
 Those with unwholesome intentions should be reborn in good realms, but will they fall into evil realms?
答曰：
 Answer:
「墮惡道。」
 Fall into the evil ways.
「露遮！若有人語汝言：
 "Luzhe! If someone says to you:
『彼波羅婆提村封所有財物。
 "All property in Pipalavati Village has been sealed.
露遮！自用勿給人，物當自用，與他何為？』
 Lu Zha! Use things for yourself, do not give them to others, use them for your own use, what should you do with them? 』
云何，露遮！設用彼言者，當斷餘人供不？」
 Yun He, Lu Zha! If anyone uses those words, should he cut off the offerings of others? "
答曰：
 Answer:
「當斷。」
 Stop it.
又問：
 Asked again:
「教人斷他供者，為是善心，為不善心耶？」
 Does the person who teaches others to cut off their offerings have a virtuous or unwholesome intention?
答曰：
 Answer:
「不善。」
 Not good.
又問：
 Asked again:
「不善心者，為生善趣，為墮惡道耶？」
 A person with an unwholesome mind will live in a good realm or fall into an evil path?
答曰：
 Answer:
「墮惡道。」
 Fall into the evil ways.
「露遮！彼亦如是，有人聞法應得四沙門果，若有人言：
 "Lu Zhe! The same is true for him. Someone who hears the Dharma should receive the four fruits of asceticism. If someone says:
『勿為說法。』
 "Don't preach. 』
設用其言者，彼人聞法得果不？」
 Suppose those who use his words will hear the Dharma and gain fruit? "
答曰：
 Answer:
「不得。」
 No.
又問：
 Asked again:
「若不得果，得生天不？」
 If there is no fruit, will you be reborn in heaven?
答曰：
 Answer:
「不得。」
 No.
又問：
 Asked again:
「遮他說法，使不得果，不得生天。
 "Cover him and preach the Dharma so that there will be no fruit and no rebirth in heaven.
為是善心，為不善心耶？」
 Is it a kind heart or an unkind heart? "
答曰：
 Answer:
「不善。」
 Not good.
又問：
 Asked again:
「不善心者，為生善趣，為墮惡道耶？」
 A person with an unwholesome mind will live in a good realm or fall into an evil path?
答曰：
 Answer:
「墮惡道。」
 Fall into the evil ways.
爾時，露遮婆羅門白佛言：
 At that time, Brahmin Lucha said to the Buddha:
「我歸依佛，歸依法，歸依僧，願聽我於正法中為優婆塞，自今已後，盡形壽不殺、不盜、不婬、不欺、不飲酒。」
 I take refuge in the Buddha, the Dharma, and the Sangha. I wish to hear that I am an Upasaka in the true Dharma. From now on, I will not kill, steal, commit adultery, cheat, or drink alcohol throughout my life.
佛說法已，時，露遮婆羅門聞佛所說，歡喜奉行。
 The Buddha had finished speaking the Dharma. At that time, the Brahmin Lucha heard what the Buddha said and followed it with joy.
佛說長阿含經卷第十七
 The Buddha Speaks of the Long Agama Sutra Volume 17
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【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]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
佛說長阿含經卷第十八
 The Buddha Speaks of the Long Agama Sutra Volume 18
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

30 - DA 30 Description of the World

（三〇）第四分世記經
 (30) The Fourth Part of the World
閻浮提州品第一
 The best product in Jambudvipa
如是我聞：
 This is what I heard:
一時，佛在舍衛國祇樹給孤獨園俱利窟中，與大比丘眾千二百五十人俱。
 At one time, the Buddha was in the Kili Cave in the Solitary Garden of Sāvatthi State, together with a group of 1,250 great bhikkhus.
時，眾比丘於食後集講堂上議言：
 At that time, all the monks gathered in the lecture hall after eating and discussed:
「諸賢！未曾有也，今此天地何由而敗？
 "All sages! How could this world be defeated as it has never happened before?
何由而成？
 How did it come about?
眾生所居國土云何？」
 Where is the land where all sentient beings live? "
爾時，世尊於閑靜處天耳徹聽，聞諸比丘於食後集講堂上議如此言。
 At that time, the World-Honored One was in a quiet place, listening with keen ears, and heard the monks gathered in the lecture hall after eating to discuss these words.
爾時世尊於靜窟起，詣講堂坐，知而故問，問諸比丘：
 At that time, the World-Honored One arose from a quiet cave and sat down in the lecture hall. Knowing this, he asked the bhikkhus:
「向者所議，議何等事？」
 What are you discussing with me?
諸比丘白佛言：
 The monks said to the Buddha:
「我等於食後集法講堂議言：
 "After dinner, I gathered in the Dharma lecture hall to discuss:
『諸賢！未曾有也，今是天地何由而敗？
 "All sages!" It has never happened before, so how can the world be defeated today?
何由而成？
 How did it come about?
眾生所居國土云何？』
 Where is the land where all sentient beings live? 』
我等集堂議如是事。」
 We will gather together to discuss this matter. "
佛告諸比丘言：
 The Buddha told the monks:
「善哉！善哉！凡出家者應行二法：
 "How good! How good! Anyone who becomes a monk should practice two things:
一賢聖默然，二講論法語。
 One sage is silent, the other talks about French.
汝等集在講堂，亦應如此賢聖默然，講論法語。
 When you are gathered in the lecture hall, you should also speak in French in such sage and silence.
諸比丘！汝等欲聞如來記天地成敗、眾生所居國邑不耶？」
 Monks! Do you want to hear that the Tathagata records the success and failure of heaven and earth, and the countries and cities where all sentient beings live? "
時，諸比丘白佛言：
 At that time, the monks said to the Buddha:
「唯然。
 "Wei Ran.
世尊！今正是時，願樂欲聞。
 World Honored One! Now is the time, I wish you could hear it.
世尊說已，當奉持之。」
 The World Honored One has said it, and you should uphold it. "
佛言：
 Buddha said:
「比丘！諦聽，諦聽，善思念之，當為汝說。」
 Bhikkhu! Listen carefully, listen carefully, think carefully about it, and I will speak to you.
佛告諸比丘：
 The Buddha told the monks:
「如一日月周行四天下，光明所照，如是千世界，千世界中有千日月、千須彌山王、四千天下、四千大天下、四千海水、四千大海、四千龍、四千大龍、四千金翅鳥、四千大金翅鳥、四千惡道、四千大惡道、四千王、四千大王、七千大樹、八千大泥犁、十千大山、千閻羅王、千四天王、千忉利天、千焰摩天、千兜率天、千化自在天、千他化自在天、千梵天，是為小千世界。
 "Like the sun and the moon traveling around the four heavens, illuminated by light, there are thousands of worlds. In the thousands of worlds, there are thousands of suns and moons, thousands of kings of Mount Sumeru, four thousand worlds, four thousand great worlds, four thousand seas of water, four thousand oceans, and four thousand dragons. , four thousand great dragons, four thousand great garudas, four thousand great garudas, four thousand evil realms, four thousand great evil realms, four thousand kings, four thousand great kings, seven thousand great trees, eight thousand great mud plows, ten thousand The great mountains, the thousand kings of Yama, the thousand heavenly kings, the thousand tragedies, the thousand-flame sky, the thousand-tushita heaven, the thousand-transformation heaven, the thousand-other-transformation heaven, and the thousand-brahma heaven are the small thousand worlds.
如一小千世界，爾所小千千世界，是為中千世界。
 Just like a small thousand worlds, the small thousand worlds you call are the middle thousand worlds.
如一中千世界，爾所中千千世界，是為三千大千世界。
 Just as one can capture a thousand worlds, the thousands of worlds you can capture are three thousand great thousand worlds.
如是世界周匝成敗，眾生所居名一佛剎。」
 In this way, the world is full of success and failure, and the place where all living beings live is called the Buddha Land. "
佛告比丘：
 The Buddha told the bhikkhu:
「今此大地深十六萬八千由旬，其邊無際，地止於水，水深三千三十由旬，其邊無際，水止於風，風深六千四十由旬，其邊無際。
 "Now the earth is one hundred and sixty-eight thousand leagues deep, and its sides are boundless. The earth stops at water, and the water is three thousand and thirty leagues deep, and its sides are boundless. The water stops at the wind, and the wind is six thousand and forty leagues deep, and its sides are boundless.
比丘！其大海水深八萬四千由旬，其邊無際，須彌山王入海水中八萬四千由旬，出海水上高八萬四千由旬，下根連地，多固地分，其山直上，無有阿曲，生種種樹，樹出眾香，香遍山林，多諸賢聖，大神妙天之所居止。
 Bhikkhu! The depth of the sea is eighty-four thousand leagues, and its edge is boundless. King Sumeru enters the sea eighty-four thousand leagues, and when it comes out of the sea it is eighty-four thousand leagues high. Its roots are connected to the ground, and there are many solid parts of the land. Its mountain goes straight up, without any trace. There is Aqu, where there are many kinds of trees. The trees produce a lot of fragrance. The fragrance spreads all over the mountains and forests. There are many sages and saints. It is the abode of the great gods and wonderful heavens.
其山下基純有金沙，其山四面有四埵出，高七百由旬，雜色間廁，七寶所成，四埵斜低，曲臨海上。
 There is pure gold sand at the base of the mountain. On all sides of the mountain there are four pagodas, seven hundred leagues high, with motley toilets made of seven treasures.
「須彌山王有七寶階道，其下階道廣六十由旬，挾道兩邊有七重寶牆、七重欄楯、七重羅網、七重行樹，金牆銀門，銀牆金門，水精牆琉璃門，琉璃牆水精門，赤珠牆馬瑙門，馬瑙牆赤珠門，車\xED\xA1\x92\xED\xB6\xB2牆眾寶門。
 "The king of Mount Sumeru has a seven-jeweled stairway. The lower stairway is sixty leagues wide. On both sides of the stairway, there are seven-fold jeweled walls, seven-fold railings, seven-fold nets, seven-fold rows of trees, gold walls and silver gates, silver walls and golden gates, and water walls and glazed walls. The door is a water-jing door with a glazed wall, a mana gate with a red bead wall, a red bead door with a carnelian wall, and a treasure door with a chariot wall.
其欄楯者，金欄銀桄，銀欄金桄，水精欄琉璃桄，琉璃欄水精桄，赤珠欄馬瑙桄，馬瑙欄赤珠桄，車\xED\xA1\x92\xED\xB6\xB2欄眾寶桄。
 The railings are made of gold and silver, the silver and gold, the water and glazed columns, the water and glass columns, the red and agate columns, the agate and red pearls, and the chariot and railings of all kinds of treasures.
其欄楯上有寶羅網，其金羅網下懸銀鈴，其銀羅網下懸金鈴，琉璃羅網懸水精鈴，水精羅網懸琉璃鈴，赤珠羅網懸馬瑙鈴，馬瑙羅網懸赤珠鈴，車\xED\xA1\x92\xED\xB6\xB2羅網懸眾寶鈴。
 There are treasure nets on the railings, silver bells hanging under the gold nets, gold bells hanging under the silver nets, water fine bells hanging on the glazed nets, glazed bells hanging on the water fine nets, agate bells hanging on the red pearl nets, and agate bells hanging on the agate nets. There are red pearl bells, and there are many precious bells hung on the cart and the net.
其金樹者金根金枝銀葉華實，其銀樹者銀根銀枝金葉華實，其水精樹水精根枝琉璃華葉，其琉璃樹琉璃根枝水精華葉，其赤珠樹赤珠根枝馬瑙華葉，其馬瑙樹者馬瑙根枝赤珠華葉，車\xED\xA1\x92\xED\xB6\xB2樹者車\xED\xA1\x92\xED\xB6\xB2根枝眾寶華葉。
 Its gold tree has golden roots, golden branches, silver leaves, flowers and fruits, its silver tree has silver roots, silver branches, gold leaves, flowers and fruits, its water essence tree has water essence roots and branches, glazed flowers and leaves, its glazed tree has glazed roots and branches, water essence leaves, and its red pearl tree has red pearl roots. The agate tree has agate branches with flowers and leaves, and the agate tree has agate roots and branches with red pearl flowers and leaves, and the car \xED\xA1\x92\xED\xB6\xB2 tree has car \xED\xA1\x92\xED\xB6\xB2 roots and branches with many precious flowers and leaves.
「其七重牆，牆有四門，門有欄楯，七重牆上皆有樓閣臺觀，周匝圍遶有園觀浴池，生眾寶華葉，寶樹行列，花果繁茂，香風四起，悅可人心，鳧鴈鴛鴦，異類奇鳥，無數千種，相和而鳴。
 "It has seven walls, four doors on the wall, and railings on the doors. There are pavilions and terraces on all seven walls. There are gardens and bathing pools around it. There are many precious flowers and leaves, rows of precious trees, luxuriant flowers and fruits, and fragrant winds. It is pleasant. Delightful to people's hearts, there are thousands of species of wild geese, mandarin ducks, and exotic birds, all singing in harmony.
「又須彌山王中級階道廣四十由旬，挾道兩邊有七重寶牆、欄楯七重、羅網七重、行樹七重，乃至無數眾鳥相和而鳴，亦如下階。
 "Moreover, the intermediate level of the King of Mount Sumeru is forty yojanas wide. On both sides of the road, there are seven levels of precious walls, seven levels of railings, seven levels of nets, seven levels of rows of trees, and even countless birds singing in harmony, also on the lower level.
上級階道廣二十由旬，挾道兩邊有七重寶牆、欄楯七重、羅網七重、行樹七重，乃至無數眾鳥相和而鳴，亦如中階。」
 The upper level road is twenty yojanas wide, with seven levels of precious walls, seven levels of railings, seven levels of nets, seven levels of rows of trees on both sides of the road, and even countless birds singing in harmony, just like the middle level. "
佛告比丘：
 The Buddha told the bhikkhu:
「其下階道有鬼神住，名曰伽樓羅足。
 "There are ghosts and gods living in the lower steps, which are called Galuluozu.
其中階道有鬼神住，名曰持鬘。
 There are ghosts and gods living in the steps, which are called holding garlands.
其上階道有鬼神住，名曰喜樂。
 There are ghosts and gods living on the upper level path, which is called Joy.
其四埵出高四萬二千由旬，四天大王所居宮殿，有七重寶城、欄楯七重、羅網七重、行樹七重，諸寶鈴乃至無數眾鳥相和而鳴，亦復如是。
 Its four temples are 42,000 leagues high, and the palace where the Four Heavenly Kings live has seven levels of jeweled city, seven levels of railings, seven levels of nets, seven levels of rows of trees, precious bells and even countless birds singing in harmony, and so on.
須彌山頂有三十三天宮，寶城七重、欄楯七重、羅網七重、行樹七重，乃至無數眾鳥相和而鳴，亦復如是。
 There are thirty-three palaces on the top of Mount Xumi, seven levels of treasure city, seven levels of railings, seven levels of nets, seven levels of rows of trees, and even countless birds singing in harmony, and so on.
過三十三天由旬一倍有焰摩天宮，過焰摩天宮由旬一倍有兜率天宮，過兜率天宮由旬一倍有化自在天宮，過化自在天宮由旬一倍有他化自在天宮，過他化自在天宮由旬一倍有梵加夷天宮。
 After thirty-three yojanas, there is the Flame Motian Palace. After the Flame Motian Palace, which is doubled by yojanas, there is the Tusita Temple. There is the Vangayi Celestial Palace twice as long as the Zizai Celestial Palace.
「於他化自在天、梵加夷天中間，有摩天宮，縱廣六千由旬，宮牆七重、欄楯七重、羅網七重、行樹七重，乃至無數眾鳥相和而鳴，亦復如是。
 "In the middle of the Self-transformation Heaven and the Brahma-Kayi Heaven, there is a skyscraper palace, six thousand leagues wide in width, with seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees, and even countless birds singing in harmony, and so on. .
過梵伽夷天宮由旬一倍有光音天宮，過光音天由旬一倍有遍淨天宮，過遍淨天由旬一倍有果實天宮，過果實天由旬一倍有無想天宮，過無想天由旬一倍有無造天宮，過無造天由旬一倍有無熱天宮，過無熱天由旬一倍有善見天宮，過善見天由旬一倍有大善見天宮，過大善見天由旬一倍有色究竟天宮，過色究竟天上有空處智天、識處智天、無所有處智天、有想無想處智天，齊此名眾生邊際、眾生世界，一切眾生生、老、病、死、受陰、受有，齊此不過。」
 After one yojana of the Brahmangayi Heaven, there is the Guangyin Palace. After one yojana of the Light and Sound Heaven, there is the Purity Palace. After one yojana of the Purity Heaven, there is the Fruit Palace. After the Fruit Heaven. If the heaven is twice as long as the uncreated heaven, there is the palace of the uncreated heaven. If the heaven is twice as long as the uncreated heaven, there is the palace of the uncreated heaven. The ultimate palace of form, beyond the ultimate heaven of form, there is the wisdom heaven where there is space, the wisdom heaven where consciousness exists, the wisdom heaven where there is nothing, and the wisdom heaven where there are thoughts and no thoughts. This is called the boundary of living beings, the world of living beings, and all living beings are born, old, and sick. , death, suffering from Yin, suffering from existence, they are nothing more than this. "
佛告比丘：
 The Buddha told the bhikkhu:
「須彌山北有天下，名欝單曰，其土正方，縱廣一萬由旬，人面亦方，像彼地形。
 "There is Tianxia to the north of Mount Sumeru, and it is called Shanyue. Its land is square, its width is ten thousand leagues wide, and its human face is also square, just like that terrain.
須彌山東有天下，名弗于逮，其土正圓，縱廣九千由旬，人面亦圓，像彼地形。
 There is a world to the east of Mount Xumi, named Fuyuchu. Its land is perfectly round, nine thousand leagues wide in length and breadth, and the human face is also round, just like that topography.
須彌山西有天下，名俱耶尼，其土形如半月，縱廣八千由旬，人面亦爾，像彼地形。
 There is a world to the west of Mount Xumi, named Guyani. Its land is shaped like a half-moon and is eight thousand leagues wide in length. Its human face is also shaped like that terrain.
須彌山南有天下，名閻浮提，其土南狹北廣，縱廣七千由旬，人面亦爾，像此地形。
 There is a world to the south of Mount Sumeru, named Jambudvipa. Its land is narrow in the south and wide in the north, and is seven thousand leagues wide in length and breadth. It has a human face, which is similar to this terrain.
須彌山北面天金所成，光照北方。
 To the north of Mount Sumeru, it is made of heavenly gold and illuminates the north.
須彌山東面天銀所成，光照東方。
 To the east of Mount Xumi, it is made of sky silver and shines in the east.
須彌山西面天水精所成，光照西方。
 To the west of Mount Xumi, it is made of heavenly water and shines in the west.
須彌山南面天琉璃所成，光照南方。
 On the south side of Mount Xumi, it is made of celestial glass and illuminates the south.
「欝單曰有大樹王，名菴婆羅，圍七由旬，高百由旬，枝葉四布五十由旬。
 "The King of Trees said that there is a great tree king named Anpala. It is seven leagues in circumference and a hundred leagues in height. Its branches and leaves are spread four to fifty leagues.
弗于逮有大樹王，名伽藍浮，圍七由旬，高百由旬，枝葉四布五十由旬。
 There was a great king of trees named Jia Lamphu. It was seven leagues in circumference, a hundred leagues high, and its branches and leaves were spread for four to fifty leagues.
俱耶尼有大樹王，名曰斤提，圍七由旬，高百由旬，枝葉四布五十由旬；
 There is a king of trees in Guyani, named Jinti, with a circumference of seven leagues and a height of a hundred leagues, with branches and leaves covering four to fifty leagues;
又其樹下有石牛幢，高一由旬。
 There is also a stone cow pillar under the tree, one league high.
閻浮提有大樹王，名曰閻浮提，圍七由旬，高百由旬，枝葉四布五十由旬。
 There is a big tree king in Jambudvipa, named Jambudvipa. It is seven leagues in circumference and a hundred leagues high, with branches and leaves covering four to fifty leagues.
金翅鳥王及龍王樹，名俱利睒婆羅，圍七由旬，高百由旬，枝葉四布五十由旬。
 The Garuda and Naga trees are named Kuli Suipala. They are seven leagues in circumference, a hundred leagues high, and have branches and leaves spread four to fifty leagues.
阿修羅王有樹，名善畫，圍七由旬，高百由旬，枝葉四布五十由旬。
 King Asura has a tree, famous for his paintings, with a circumference of seven leagues and a height of a hundred leagues, with branches and leaves spread four to fifty leagues.
忉利天有樹，名曰晝度，圍七由旬，高百由旬，枝葉四布五十由旬。
 There is a tree in the Trayasa Heaven called Daydu, with a circumference of seven leagues and a height of a hundred leagues, with branches and leaves spread four to fifty leagues.
「須彌山邊有山，名伽陀羅，高四萬二千由旬，縱廣四萬二千由旬，其邊廣遠，雜色間廁，七寶所成，其山去須彌山八萬四千由旬，其間純生優鉢羅花、鉢頭摩花、俱物頭花、分陀利花，蘆葦、松、竹叢生其中，出種種香，香亦充遍。
 "Beside Mount Sumeru there is a mountain named Gadhara, which is 42,000 yojanas high and 42,000 yojanas wide in length. Its sides are vast and far-reaching, with toilets of various colors, made of seven treasures. Its mountain reaches Mount Sumeru 84,000 yojanas. , there are purely Upala flowers, Botoumo flowers, Juwutou flowers, and Fendali flowers. Reeds, pine, and bamboos are thick among them, and all kinds of fragrances are produced, and the fragrance is full.
去佉陀羅山不遠有山，名伊沙陀羅，高二萬一千由旬，縱廣二萬一千由旬，其邊廣遠，雜色間廁，七寶所成，去佉陀羅山四萬二千由旬，其間純生優鉢羅花、鉢頭摩花、俱勿頭花、分陀利花，蘆葦、松、竹叢生其中，出種種香，香氣充遍。
 Not far from Mount Khadhara there is a mountain named Ishadara. It is twenty-one thousand leagues high and twenty-one thousand leagues wide. Its sides are vast and far-reaching. There are toilets of various colors made of seven treasures. Twelve thousand yojanas, there are purely Upala flowers, Botoumo flowers, Kubudou flowers, and Phuntali flowers. Reeds, pines, and bamboos grow among them, and all kinds of fragrances are produced, and the fragrance is filled.
去伊沙陀羅山不遠有山，名樹巨陀羅，高萬二千由旬，縱廣萬二千由旬，其邊廣遠，雜色間廁，七寶所成。
 Not far from Mount Ishadara there is a mountain with a famous tree named Judhara, which is twelve thousand leagues high and twelve thousand leagues wide. Its sides are vast and far away, and there are toilets of various colors made of seven treasures.
去伊沙陀羅山二萬一千由旬，其間純生四種雜花，蘆葦、松、竹叢生其中，出種種香，香氣充遍。
 I went twenty-one thousand yojanas to Mount Ishadara, where there were only four kinds of mixed flowers, including reeds, pine, and bamboo, which produced all kinds of fragrances and filled the air with their fragrance.
去樹巨陀羅山不遠有山，名善見，高六千由旬，縱廣六千由旬，其邊廣遠，雜色間廁，七寶所成，去樹巨陀羅山萬二千由旬，其間純生四種雜花，蘆葦、松、竹叢生其中，出種種香，香氣充遍。
 Not far from Mount Goshujudra there is a mountain named Shanjian, which is six thousand leagues high and six thousand leagues wide in width. Its sides are vast and far-reaching, with motley toilets made of seven treasures. Mount Goshujudra is twelve thousand leagues wide. There are only four kinds of miscellaneous flowers growing in it, including reeds, pine, and bamboo, which produce various kinds of fragrance and fill the air with fragrance.
「去善見山不遠有山，名馬食山，高三千由旬，縱廣三千由旬，其邊廣遠，雜色間廁，七寶所成，去善見山六千由旬，其間純生四種雜花，蘆葦、松、竹叢生其中，出種種香，香氣充遍。
 "There is a mountain not far from Shanjian Mountain. It is called Horse Food Mountain. It is three thousand leagues high and three thousand leagues wide in width. Its sides are vast and far away. There are toilets of various colors made of seven treasures. It is six thousand leagues away from Shanjian Mountain. There is pure life in it. Four kinds of miscellaneous flowers, reeds, pine, and bamboo grow among them, emitting various kinds of fragrance and filling the air with fragrance.
去馬食山不遠有山，名尼民陀羅，高千二百由旬，縱廣千二百由旬，其邊廣遠，雜色間廁，七寶所成，去馬食山三千由旬，其間純生四種雜花，蘆葦、松、竹叢生其中，出種種香，香氣充遍。
 Not far from Mashiyama there is a mountain named Nimindara, which is one thousand two hundred leagues high and one thousand two hundred leagues wide. Its sides are vast and far-reaching. There are toilets of various colors made of seven treasures. It is three thousand leagues away from Mashiyama. There are four kinds of mixed flowers, including reeds, pine, and bamboo, which produce all kinds of fragrances and fill the air with fragrance.
去尼民陀羅山不遠有山，名調伏，高六百由旬，縱廣六百由旬，其邊廣遠，雜色間廁，七寶所成，去尼民陀羅山千二百由旬，其間純生四種雜花，蘆葦、松、竹叢生其中，出種種香香氣充遍。
 Not far from Mount Nimindara there is a mountain named Tiaofu. It is six hundred leagues high, six hundred leagues wide in length, and its sides are wide and far. There are toilets of various colors, made of seven treasures. Going to Mount Nymindara, it is a thousand two hundred leagues. There are only four kinds of miscellaneous flowers growing in it, with reeds, pine, and bamboo growing in clusters, and all kinds of fragrances filling the air.
去調伏山不遠有山，名金剛圍，高三百由旬，縱廣三百由旬，其邊廣遠，雜色間廁，七寶所成，去調伏山六百由旬，其間純生四種雜花，蘆葦、松、竹叢生其中，出種種香，香氣充遍。
 Not far from Tiaofu Mountain there is a mountain called Vajra Wai. It is three hundred leagues high and three hundred leagues wide in length. Its sides are vast and far away. There are toilets of various colors made of seven treasures. It is six hundred leagues away from Tiaofu Mountain. There are only four kinds of mixed flowers. , reeds, pine, and bamboo grow among them, and all kinds of incense come out, filling the air with fragrance.
「去大金剛山不遠有大海水，海水北岸有大樹王，名曰閻浮，圍七由旬，高百由旬，枝葉四布五十由旬，其邊空地復有叢林，名菴婆羅，縱廣五十由旬。
 "There is a large sea water not far from the Great Vajra Mountain. On the north bank of the sea water is a big tree king named Jambu. It is seven leagues in circumference and a hundred leagues high. Its branches and leaves are spread for four to fifty leagues. There is a jungle in the open space next to it. It is called Anpala. Fifty yojanas wide.
復有叢林名曰閻婆，縱廣五十由旬。
 There is also a jungle called Yama, which is fifty leagues wide in length and breadth.
復有叢林名曰娑羅，縱廣五十由旬。
 There is also a jungle named Sala, which is fifty leagues wide in width.
復有叢林名曰多羅，縱廣五十由旬。
 There is also a jungle named Tala, which is fifty leagues wide in width.
復有叢林名曰那多羅，縱廣五十由旬。
 There is also a jungle named Natara, which is fifty leagues wide in width.
復有叢林名曰為男，縱廣五十由旬。
 There is also a jungle named Wennan, which is fifty leagues wide in length.
復有叢林名曰為女，縱廣五十由旬。
 There is also a jungle called Wenv, which is fifty leagues wide in length and breadth.
復有叢林名曰男女，縱廣五十由旬。
 Again there is a jungle called Man and Woman, fifty leagues wide in width.
復有叢林名曰散那，縱廣五十由旬。
 There is also a jungle called Sanna, fifty leagues wide in width.
復有叢林名曰栴檀，縱廣五十由旬。
 There is also a jungle called Chantan, which is fifty leagues wide in width.
復有叢林名曰佉詶羅，縱廣五十由旬。
 There is also a jungle named Qi Qi Luo, which is fifty leagues wide in length and breadth.
復有叢林名曰波㮈婆羅，縱廣五十由旬。
 There is also a jungle named PāᮈBāra, which is fifty leagues wide in length and breadth.
復有叢林名曰毗羅，縱廣五十由旬。
 There is also a jungle called Vira, which is fifty leagues wide in width.
復有叢林名曰香㮈，縱廣五十由旬。
 There is also a jungle named Xiang㮈, which is fifty leagues wide in length and breadth.
復有叢林名曰為梨，縱廣五十由旬。
 There is also a jungle called Pear, which is fifty leagues wide in length.
復有叢林名曰安石留，縱廣五十由旬。
 There is also a jungle named Anshiliu, which is fifty leagues wide in length and breadth.
復有叢林名曰為甘，縱廣五十由旬。
 There is also a jungle called Gan, which is fifty leagues wide in length.
復有叢林名呵梨勒，縱廣五十由旬。
 There is also a jungle named Harile, which is fifty leagues wide in length and breadth.
復有叢林名毗醯勒，縱廣五十由旬。
 There is also a jungle called Philela, which is fifty yojanas in width and breadth.
復有叢林名阿摩勒，縱廣五十由旬。
 There is also a jungle called Amole, fifty leagues in width and breadth.
復有叢林名阿摩犁，縱廣五十由旬。
 There is also a jungle named Amali, fifty leagues wide in width.
復有叢林名㮈，縱廣五十由旬。
 There is also a jungle named 㮈, which is fifty leagues wide in length and breadth.
復有叢林名甘蔗，縱廣五十由旬。
 There is also a jungle named Sugarcane, fifty leagues wide in length and breadth.
復有叢林名葦，縱廣五十由旬。
 There is also a jungle named Reed, fifty leagues wide in length and breadth.
復有叢林名竹，縱廣五十由旬。
 There is also a forest of famous bamboos, fifty leagues wide in width.
復有叢林名舍羅，縱廣五十由旬。
 There is also a jungle named Sāra, which is fifty leagues wide in length and breadth.
復有叢林名舍羅業，縱廣五十由旬。
 There is also a jungle named Shaluoye, which is fifty leagues wide in length and breadth.
復有叢林名木瓜，縱廣五十由旬。
 There is also a jungle named Papaya, which is fifty leagues wide in length and breadth.
復有叢林名大木瓜，縱廣五十由旬。
 There is also a jungle named Big Papaya, which is fifty leagues wide in length and breadth.
復有叢林名解脫華，縱廣五十由旬。
 There is also a jungle named Jiejiahua, which is fifty leagues wide in length and breadth.
復有叢林名瞻婆，縱廣五十由旬。
 There is also a jungle named Zhanpo, which is fifty leagues wide in length and breadth.
復有叢林名婆羅羅，縱廣五十由旬。
 There is also a jungle named Brara, which is fifty leagues wide in length and breadth.
復有叢林名修摩那，縱廣五十由旬。
 There is also a jungle named Shumana, which is fifty leagues wide in width.
復有叢林名婆師，縱廣五十由旬。
 There is also the famous master of the jungle, which is fifty leagues wide in length and breadth.
復有叢林名多羅梨，縱廣五十由旬。
 There is also a jungle named Taroli, which is fifty leagues wide in length and breadth.
復有叢林名伽耶，縱廣五十由旬。
 There is also a jungle named Gaya, which is fifty leagues wide in length and breadth.
復有叢林名葡萄，縱廣五十由旬。
 Again there is a jungle called Grape, fifty leagues wide in length and breadth.
「過是地空，其空地中復有花池，縱廣五十由旬，復有鉢頭摩池、俱物頭池、分陀利池，毒蛇滿中，各縱廣五十由旬。
 "Beyond this empty space, there are flower ponds in the open space, fifty yojanas in width, and there are also the Botou Mo Pond, the Kuwu Tou Pond, and the Fenduoli Pond, filled with poisonous snakes, each fifty yojanas in width.
過是地空，其空地中有大海水，名欝禪那，此水下有轉輪聖王道，廣十二由旬。
 Beyond this empty space, there is a large sea of water in the open space, named Jhana. Under this water is the path of the Holy King of Chakravartin, which is twelve leagues wide.
挾道兩邊有七重牆、七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，閻浮提地轉輪聖王出于世時，水自然去，其道平現。
 On both sides of the path there are seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees. They are decorated with seven layers of seven treasures. When the Holy Wheel-turning King Jambudvipa came out of the world, the water naturally disappeared and the path appeared flat.
去海不遠有山，名欝禪，其山端嚴，樹木繁茂，花果熾盛，眾香芬馥，異類禽獸靡所不有。
 There is a mountain not far from the sea, named Chanchan. The mountain top is strict, the trees are luxuriant, the flowers and fruits are blooming, the fragrance is fragrant, and there are no other species of animals.
去欝禪山不遠有山，名金壁，中有八萬巖窟，八萬象王止此窟中，其身純白，頭有雜色，口有六牙，齒間金填。
 Not far from Kechan Mountain, there is a mountain called Jinbi. There are 80,000 caves in it. In this cave, the 80,000 Elephant King has a pure white body, a mottled head, and six teeth in his mouth. The spaces between the teeth are filled with gold.
過金壁山已，有山名雪山，縱廣五百由旬，深五百由旬，東西入海，雪山中間有寶山，高二十由旬。
 After passing Jinbi Mountain, there is a mountain called Snow Mountain, which is five hundred leagues wide and five hundred leagues deep. It flows into the sea from east to west. In the middle of the snow-capped mountains is a treasure mountain, twenty leagues high.
「雪山埵出高百由旬，其山頂上有阿耨達池，縱廣五十由旬，其水清冷，澄淨無穢，七寶砌壘、七重欄楯、七重羅網、七重行樹，種種異色，七寶合成。
 "Snow Mountain Peak rises a hundred leagues high. On the top of the mountain is Aunta Pond, which is fifty leagues wide in length. Its water is cold, pure and free of dirt. It has seven treasures forts, seven layers of railings, seven layers of nets, seven layers of rows of trees, and all kinds of strange colors. , Qibao Synthesis.
其欄楯者，金欄銀桄，銀欄金桄，琉璃欄水精桄，水精欄琉璃桄，赤珠欄馬瑙桄，馬瑙欄赤珠桄，車\xED\xA1\x92\xED\xB6\xB2欄眾寶所成。
 The railings are made of gold and silver, silver and gold, glazed and water-jing, water-jing and glazed, red and agate rails, agate and red pearls, and chariot railings made of many treasures.
金網銀鈴，銀網金鈴，琉璃網水精鈴，水精網琉璃鈴，車\xED\xA1\x92\xED\xB6\xB2網七寶所成。
 A gold net and a silver bell, a silver net and a golden bell, a glazed net and a water fine bell, a water fine net and a glazed bell, and a chariot net made of seven treasures.
金多羅樹金根金枝銀葉銀果，銀多羅樹銀根銀枝金葉金果，水精樹水精根枝琉璃花果，赤珠樹赤珠根枝馬瑙葉馬瑙花果，車\xED\xA1\x92\xED\xB6\xB2樹車\xED\xA1\x92\xED\xB6\xB2根枝眾寶花果。
 Jindoluo tree has golden roots, golden branches, silver leaves and silver fruits, Yinduoluo tree has silver roots, silver branches, gold leaves and golden fruits, water essence tree, water essence root branches, glazed flowers and fruits, red pearl tree, red pearl root branches, agate leaves, agate flowers and fruits, car tree The car \xED\xA1\x92\xED\xB6\xB2 has roots and branches with numerous treasures, flowers and fruits.
「阿耨達池側皆有園觀浴池，眾花積聚，種種樹葉，花果繁茂，種種香風，芬馥四布，種種異類，諸鳥哀鳴相和。
 "There are garden view bathing pools on both sides of the Aunta Pond. There are many flowers gathered together, all kinds of leaves, flowers and fruits are luxuriant, all kinds of fragrances are spread everywhere, all kinds of exotic birds are singing in harmony.
阿耨達池底，金沙充滿。
 The bottom of the Aunta Pond is filled with golden sand.
其池四邊皆有梯陛，金桄銀陛，銀桄金陛，琉璃桄水精陛，水精桄琉璃陛，赤珠桄馬瑙陛，馬瑙桄赤珠陛，車\xED\xA1\x92\xED\xB6\xB2桄眾寶陛。
 There are ladders on all sides of the pool, gold and silver, golden and silver, glazed and water-jing, water-jing and glazed, red-zhu and manao, carnelian and red-zhu, and chariots and all-jewels.
遶池周匝皆有欄楯，生四種花，青、黃、赤、白，雜色參間，華如車輪，根如車轂，花根出汁，色白如乳，味甘如蜜。
 There are railings all around the pond, and there are four kinds of flowers, green, yellow, red, and white. Among the variegated ginseng, the flowers are like wheels, and the roots are like the hubs of the wheels. The flower roots produce juice, the color is white like milk, and the taste is sweet like honey.
阿耨達池東有恒伽河，從牛口出，從五百河入于東海。
 There is the Ganga River to the east of Aunta Pond, which comes out from the mouth of Niu and flows into the East China Sea from Wubai River.
阿耨達池南有新頭河，從師子口出，從五百河入于南海。
 There is Xintou River in the south of Aunta Pond, which comes out from Shizikou and enters the South China Sea from Wubai River.
阿耨達池西有婆叉河，從馬口出，從五百河入于西海。
 There is Pocha River to the west of Aunta Pond, which comes out from Makou and enters the West Sea from Wubai River.
阿耨達池北有斯陀河，從象口中出，從五百河入于北海。
 There is the Situo River in the north of Aunta Pond, which comes out from the Xiangkou and flows into the Beihai from the Wubai River.
阿耨達宮中有五柱堂，阿耨達龍王恒於中止。」
 There is a five-pillar hall in the Aunta Palace, where the Dragon King Aunta always stops. "
佛言：
 Buddha said:
「何故名為阿耨達？
 "Why is it called Aunta?
阿耨達其義云何？
 What is the meaning of Aunta?
此閻浮提所有龍王盡有三患，唯阿耨達龍無有三患。
 All the dragon kings in Jambudvipa have three kinds of troubles, but Anuttar dragon does not have three troubles.
云何為三？
 Why is the cloud three?
一者舉閻浮提所有諸龍，皆被熱風、熱沙著身，燒其皮肉，及燒骨髓以為苦惱，唯阿耨達龍無有此患。
 First, all the dragons in Jambudvipa were affected by the hot wind and hot sand, burning their skin and flesh, and burning their bone marrow, and felt distressed. Only the dragon Anuta did not suffer from this problem.
二者舉閻浮提所有龍宮，惡風暴起，吹其宮內，失寶飾衣，龍身自現以為苦惱，唯阿耨達龍王無如是患。
 The two took up all the dragon palaces in Jambudvipa. A bad storm arose and blew into the palace. Treasures and robes were lost, and the dragon's body appeared on its own. They felt distressed, but the Naga King Anutha was not in such trouble.
三者舉閻浮提所有龍王，各在宮中相娛樂時，金翅大鳥入宮搏撮或始生方便，欲取龍食，諸龍怖懼，常懷熱惱，唯阿耨達龍無如此患；
 The third is that all the dragon kings in Jambudvipa were entertaining each other in the palace. A big golden-winged bird came into the palace to fight for the dragon's food, and it wanted to take the dragon's food. There is no such danger;
若金翅鳥生念欲往，即便命終，故名阿耨達(阿耨達秦言無惱熱)。」
 If the golden-winged bird wants to go away, it will die, so it is named Aunta (Anuta Qin means no anger and heat). "
佛告比丘：
 The Buddha told the bhikkhu:
「雪山右面有城，名毗舍離，其城北有七黑山，七黑山北有香山，其山常有歌唱伎樂音樂之聲。
 "There is a city on the right side of the Snow Mountain, named Vaishali. To the north of the city is the Seven Black Mountains, and to the north of the Seven Black Mountains is the Fragrant Mountain. From this mountain there is always the sound of singing, singing, and music.
山有二窟，一名為晝，二名善晝，天七寶成，柔濡香潔，猶如天衣，妙音乾闥婆王從五百乾闥婆在其中止。
 There are two caves in the mountain, one is called day and the other is called good day. It is made of seven heavenly treasures, soft and fragrant, like heavenly clothes. King Miaoyin Gandharva stopped in it from five hundred gandharvas.
晝、善晝窟北有娑羅樹王，名曰善住，有八千樹王圍遶四面。
 In the north of Shanzhou Cave, there is a King of Sala Trees, named Shanzhu, surrounded by eight thousand King Trees.
善住樹王下有象王，亦名善住，止此樹下，身體純白，七處平住，力能飛行，其頭赤色，雜色毛間，六牙纖\xED\xA1\x99\xED\xBF\x9B，金為間填，有八千象圍遶隨從；
 There is an elephant king under the King Shanju tree, also known as Shanju. He stops under this tree. His body is pure white, with seven flat places. He is capable of flying. His head is red, with variegated hairs, and six slender teeth, filled with gold. , surrounded by eight thousand elephants;
其八千樹王下八千象，亦復如是。
 The same is true for the eight thousand elephants under his eight thousand trees.
「善住樹王北有大浴池，名摩陀延，縱廣五十由旬，有八千浴池周匝圍遶，其水清涼，無有塵穢，以七寶塹周匝砌壘，遶池有七重欄楯、七重羅網、七重行樹，皆七寶成，金欄銀桄，銀欄金桄，水精欄琉璃桄，琉璃欄水精桄，赤珠欄馬瑙桄，馬瑙欄赤珠桄，車\xED\xA1\x92\xED\xB6\xB2欄眾寶桄。
 "There is a large bathing pool in the north of King Shanjushu. It is called Motuyan. It is fifty yojanas in length and breadth. It is surrounded by eight thousand bathing pools. The water is cool and free of dust and filth. It is surrounded by seven treasure trenches. There are seven layers of railings around the pool. , seven-layered nets, seven-layered rows of trees, all made of seven treasures, gold bars and silver bars, silver bars and gold bars, water bars and glazed bars, glass bars and water bars, red beads and agate bars, agate bars and red beads, and carts. There are many treasures in the column.
其金羅網下埀銀鈴，其銀羅網下埀金鈴，水精羅網埀琉璃鈴，琉璃羅網埀水精鈴，赤珠羅網垂馬瑙鈴，馬瑙羅網埀赤珠鈴，硨\xED\xA1\x92\xED\xB6\xB2羅網埀眾寶鈴。
 Under the gold net is a silver bell. Under the silver net is a gold bell. A water net has a glazed bell. A glazed net has a water bell. A red bead net has agate bells. A manao net has a red bead bell. All precious bells.
其金樹者金根金枝銀葉花實，其銀樹者銀根銀枝金葉花實，水精樹者水精根枝琉璃花實，琉璃樹者琉璃根枝水精花實，赤珠樹者赤珠根枝馬瑙花實，馬瑙樹者馬瑙根枝赤珠花實，硨\xED\xA1\x92\xED\xB6\xB2樹者車\xED\xA1\x92\xED\xB6\xB2根枝眾寶花實。
 The golden tree has golden roots, golden branches, silver leaves and flowers. The silver tree has silver roots, silver branches, gold leaves and flowers. The water tree has water essence roots and branches, glazed flowers. The glazed tree has glazed roots and branches, water essence flowers. The red pearl tree has The roots and branches of the red pearl tree are filled with agate flowers. The agate tree has the roots and branches of the agate tree and the branches are filled with red pearl flowers.
「又其池底金沙布散，遶池周匝有七寶階道，金陛銀蹬，銀陛金蹬，水精陛琉璃蹬，琉璃陛水精蹬，赤珠陛馬瑙蹬，馬瑙陛赤珠蹬，車\xED\xA1\x92\xED\xB6\xB2陛眾寶蹬。
 "The bottom of the pool is spread with golden sand, and around the pool there are seven precious steps, golden and silver, golden and silver, water and glazed, glazed and water, red and agate, and red agate. Pedaling with beads, pedaling with precious stones.
挾陛兩邊有寶欄楯。
 There are treasure railings on both sides of the throne.
又其池中生四種華，青、黃、赤、白，眾色參間，華如車輪，根如車轂，花根出汁，色白如乳，味甘如蜜。
 Moreover, there are four kinds of flowers growing in the pond, green, yellow, red, and white. The colors are interspersed. The flowers are like wheels, and the roots are like the hubs of the wheels. The roots of the flowers produce juice. The color is as white as milk, and the taste is as sweet as honey.
遶池四面有眾園觀、叢林、浴池，生種種花，樹木清涼，花果豐盛，無數眾鳥相和而鳴，亦復如是。
 Surrounding the pond are gardens, jungles, and bathing pools with all kinds of flowers, cool trees, abundant flowers and fruits, and countless birds singing in harmony, and so on.
善住象王念欲遊戲，入池浴時，即念八千象王，時，八千象王復自念言：
 The abiding Elephant King was thinking about playing games. When he was bathing in the pool, he thought of the Eight Thousand Elephant King. At that time, the Eight Thousand Elephant King again said to himself:
『善住象王今以念我，我等宜往至象王所。』
 "King Xiang of Shanzhu is thinking of me now, so we should go to King Xiang's place." 』
於是，眾象即往前立。
 Then, all the elephants stood forward.
「時，善住象王從八千象至摩陀延池，其諸象中有為王持蓋者，有執寶扇扇象王者，中有作倡伎樂前導從者。
 "At that time, the good-resident elephant king came from the eight thousand elephants to the Motuo Yan Pond. Among the elephants, there were those who held the lid for the king, some who held precious fans to fan the king, and among the elephants there were those who led the followers by playing music.
時，善住象王入池洗浴，作倡伎樂，共相娛樂，或有象為王洗鼻者，或有洗口、洗頭、洗牙、洗耳、洗腹、洗背、洗尾、洗足者，中有拔華根洗之與王食者，中有取四種花散王上者。
 At that time, the resident elephant king enters the pool to bathe, play music, and entertain everyone. Some elephants may wash the king's nose, or wash his mouth, hair, teeth, ears, belly, back, and tail. , those who wash their feet, some pull out the flower roots and wash them with the king's food, some take the four kinds of flowers and scatter them to the king.
爾時，善住象王洗浴、飲食，共相娛樂已，即出岸上，向善住樹立。
 At that time, Shanzhu Xiangwang had bathed, ate, and had fun with each other. Then he went out to the shore and stood up to Shanzhu.
其八千象然後各自入池洗浴、飲食，共相娛樂。
 The eight thousand elephants then went into the pool to bathe, eat and have fun together.
訖已還出，至象王所。
 After finishing, he returned to the place where King Xiang lived.
「時，象王從八千象前後導從，至善住樹王所，中有持葢覆象王者，有執寶扇扇象王者，中有作倡伎樂在前導者。
 "At that time, eight thousand elephants were led by the Elephant King, who was staying in the tree king's place. Among them were those holding a bamboo slipper and covering the Elephant King, some holding a precious fan and fanning the Elephant King, and among them there were those who were leading the way with music and music.
時，善住象王詣樹王已，坐臥行步隨意所遊，餘八千象各自在樹下，坐臥行步隨意所遊。
 At that time, the good-resident elephant king had gone to the tree king and was sitting, lying down, walking and walking as he pleased. The remaining eight thousand elephants were each under the tree, sitting, lying, walking and walking as he pleased.
其樹林中有圍八尋者，有圍九尋至十尋、十五尋者，唯善住象王婆羅樹王圍十六尋，其八千婆羅樹枝葉墮落時，清風遠吹置於林外，又八千象大小便時，諸夜叉鬼除之林外。」
 In the forest, there are those who are surrounded by eight fathoms, and some who are surrounded by nine, ten, or fifteen fathoms. Only the King of the Elephant King Paroshu, who lives well, is surrounded by sixteen fathoms. When the leaves of its eight thousand parochim branches fall, the breeze blows far away and places them in the forest. In addition, when the eight thousand elephants urinate and defecate, all the yaksha ghosts are removed from the forest. "
佛告比丘：
 The Buddha told the bhikkhu:
「善住象王有大神力，功德如是，雖為畜生，受福如是。」
 King Shanxiang has great spiritual power and merits like this. Even though he is an animal, he is blessed like this.
佛說長阿含第四分世記經欝單曰品第二
 The Buddha said that Chang Agama’s fourth division of life is recorded in the second edition of the Sutra.
佛告比丘：
 The Buddha told the bhikkhu:
「欝單曰天下多有諸山，其彼山側有諸園觀浴池，生眾雜花，樹木清涼，花果豐茂，無數眾鳥相和而鳴。
 "The Master said that there are many mountains in the world, and on the other side of the mountain there are gardens and bathing pools with various flowers, cool trees, abundant flowers and fruits, and countless birds singing in harmony.
又其山中多眾流水，其水洋順，無有卒暴，眾花覆上，汎汎徐流。
 Moreover, there are many flowing waters in the mountains. The water is smooth and smooth, without any violence. It is covered with flowers and flows slowly.
挾岸兩邊多眾樹木，枝條柔弱，花果繁熾，地生濡草，槃縈右旋，色如孔翠，香如婆師，濡若天衣，其地柔濡，以足蹈地，地凹四寸，舉足還復，地平如掌，無有高下。
 There are many trees on both sides of the bank, with weak branches and blazing flowers and fruits. Wetting grass grows on the ground, and the branches are lingering in the right direction. The color is like emerald green, the fragrance is like a mother-in-law, and the ground is as moist as the clothes of the sky. The ground is soft and wet, and you can walk on the ground. The ground is concave four inches, and if you lift your foot, it will be as flat as the palm of your hand, with no height or height.
「比丘！彼欝單曰土四面有四阿耨達池，各縱廣百由旬，其水澄清，無有垢穢，以七寶塹廁砌其邊，乃至無數眾鳥相和悲鳴，與摩陀延池嚴飾無異。
 "Bhikkhu! He said that there are four Aunta pools on the four sides of the earth, each a hundred leagues in length. The water is clear and free of dirt. The sides are built with seven-jeweled latrines. Countless birds sing in harmony and mourn with Madhu. Chi Yan is no different.
彼四大池各出四大河，廣十由旬，其水洋順，無有卒暴，眾花覆上，汎汎徐流。
 Each of the four great pools has four great rivers flowing out of it, which are ten leagues wide. The water is smooth, free from violence, covered with flowers, and flows slowly.
挾岸兩邊多眾樹木，枝條柔弱，花果繁熾，地生濡草，槃縈右旋，色如孔翠，香猶婆師，濡若天衣，其地柔濡，以足蹈地，地凹四寸，舉足還復，地平如掌，無有高下。
 There are many trees on both sides of the bank, with weak branches and blazing flowers and fruits. Wetting grass grows on the ground, and the branches are lingering in the right direction. The color is like emerald green, and the fragrance is like a mother-in-law's. It is as moist as the clothes of the sky. The ground is soft and wet, and you can walk on the ground. The ground is concave four inches, and if you lift your foot, it will be as flat as the palm of your hand, with no height or height.
又彼土地無有溝澗、坑坎、荊棘、株杌，亦無蚊虻、蚖蛇、蜂蝎、虎豹、惡獸，地純眾寶，無有石沙，陰陽調柔，四氣和順，不寒不熱，無眾惱患，其地潤澤，塵穢不起，如油塗地，無有遊塵，百草常生，無有冬夏，樹木繁茂，花果熾盛，地生濡草，槃縈右旋，色如孔翠，香猶婆師，濡若天衣，其地柔濡，以足蹈地，地凹四寸，舉足還復，地平如掌，無有高下。
 Moreover, there are no ditches, potholes, thorns, or thorns in the land. There are no mosquitoes, flies, snakes, bees, scorpions, tigers, leopards, or evil beasts. The land is pure and precious, without stones or sand. The yin and yang are harmonious, and the four qi are harmonious. Smooth, neither cold nor hot, no worries, the ground is moist, dust-free, like oil coating the ground, there is no stray dust, grass grows all the time, there is no winter or summer, the trees are luxuriant, the flowers and fruits are in full bloom, and the ground grows moist grass. The pan lingers to the right, the color is like emerald holes, the fragrance is like a mother-in-law's, moist like heaven's clothes, the ground is soft and moist, you can step on the ground with your feet, the ground will be concave four inches, lift your feet to return it, the ground will be as flat as the palm of your hand, there will be no height or height.
「其土常有自然粳米，不種自生，無有糠糩，如白花聚，猶忉利天食，眾味具足。
 "The soil always has natural Japonica rice, which grows by itself without sowing seeds. There is no chaff. It is like a gathering of white flowers. It is like the food of the treacherous and beneficial nature, and it is full of flavors.
其土常有自然釜鍑，有摩尼珠，名曰焰光，置於鍑下，飯熟光滅，不假樵火，不勞人功。
 There are always natural cauldrons in the soil, and there are Mani pearls, which are called flames. If they are placed under the cauldron, the light will be extinguished when the rice is cooked. There is no fake firewood and no labor.
其土有樹，名曰曲躬，葉葉相次，天雨不漏，彼諸男女止宿其下。
 There is a tree in the land, named Qu Gong, with leaves in rows. It does not let out any rain, and all the men and women stay under it.
復有香樹，高七十里，花果繁茂，其果熟時，皮殼自裂，自然香出，其樹或高六十里，或五十、四十，極小高五里，皆花果繁茂，其果熟時，皮殼自裂，自然香出。
 There is also a fragrant tree, seventy miles high, with luxuriant flowers and fruits. When the fruit is ripe, the skin will split by itself, and the fragrance will naturally come out. The tree may be sixty miles high, or fifty or forty, or even as small as five miles high. The flowers and fruits are luxuriant. When the fruit is ripe, the skin will split by itself and the fragrance will naturally come out.
「復有衣樹，高七十里，花果繁茂，其果熟時，皮殼自裂，出種種衣，其樹或高六十里、五十、四十，極小高五里，皆花果繁茂，出種種衣。
 "There is also a clothing tree, seventy miles high, with luxuriant flowers and fruits. When the fruit is ripe, the skin will split open, and various kinds of clothing will appear. The tree may be sixty miles, fifty, forty, or even five miles high. The flowers and fruits are luxuriant, and all kinds of seeds are produced.
復有莊嚴樹，高七十里，花果繁茂，其果熟時，皮殼自裂，出種種嚴身之具，其樹或高六十里、五十、四十里，極小高五里，皆花果繁茂，出種種嚴身之具。
 There is also a solemn tree, seventy miles high, with luxuriant flowers and fruits. When the fruit is ripe, the skin will split by itself, and various kinds of strict body equipment will appear. The tree may be sixty, fifty, forty miles high, and the very small one may be five miles high. Here, flowers and fruits are luxuriant, and all kinds of strict body equipment are produced.
復有花鬘樹，高七十里，花果繁茂，其果熟時，皮殼自裂，出種種鬘，樹或高六十里、五十、四十里，極小高五里，亦皆花果繁茂，出種種鬘。
 There is also a flower-garden tree, which is seventy miles high, with luxuriant flowers and fruits. When the fruit is ripe, the skin will split by itself, and various kinds of garlands will appear. The tree may be sixty, fifty, forty miles high, or even five miles high. All flowers and fruits are luxuriant, and all kinds of garlands are growing.
復有器樹，高七十里，花果繁茂，其果熟時，皮殼自裂，出種種器，其樹或高六十里、五十、四十，極小高五里，皆花果繁茂，出種種器。
 There is also a utensil tree, which is seventy miles high, with luxuriant flowers and fruits. When the fruit is ripe, the skin will split by itself, and various kinds of utensils will come out. The tree may be sixty, fifty, forty, or even five miles high, all with flowers. The fruits are luxuriant and all kinds of utensils are produced.
復有果樹，高七十里，花果繁茂，其果熟時，皮殼自裂，出種種果，樹或高六十里、五十、四十，極小高五里，皆花果繁茂，出種種果。
 There are also fruit trees, which are seventy miles high, with luxuriant flowers and fruits. When the fruits are ripe, the skins will split by themselves, and all kinds of fruits will come out. The trees may be sixty li high, fifty li high, or forty li high, or even as small as five li high, all with luxuriant flowers and fruits. , produce all kinds of fruits.
復有樂器樹，高七十里，花果繁茂，其果熟時，皮殼自裂，出種種樂器，其樹或高六十里、五十、四十，極小高五里，皆花果繁茂，出種種樂器。
 There is also a musical instrument tree, which is seventy miles high, with luxuriant flowers and fruits. When the fruit is ripe, the skin will split open, and various kinds of musical instruments will appear. The tree may be sixty miles high, fifty miles tall, or forty miles tall, or even a very small one, five miles tall, with flowers all over it. The fruits are luxuriant and various musical instruments are produced.
「其土有池，名曰善見，縱廣百由旬，其水清澄，無有垢穢，以七寶塹廁砌其邊，遶池四面有七重欄楯、七重羅網、七重行樹，乃至無數眾鳥相和而鳴，亦復如是。
 "There is a pond in the land called Shanjian. It is a hundred leagues wide in length. Its water is clear and free of dirt. Its sides are built with seven treasure latrines. Around the pond are seven layers of railings, seven layers of nets, seven layers of rows of trees, and countless more. All the birds sing in harmony, and this is also the case.
其善見池北有樹，名菴婆羅，周圍七里，上高百里，枝葉四布遍五十里。
 He Shan saw that there was a tree in the north of the pond, named Anbala, with a circumference of seven miles, a height of a hundred miles, and branches and leaves spread over fifty miles.
其善見池東出善道河，廣一由旬，其水徐流，無有洄澓，種種雜花覆蔽水上，挾岸兩邊樹木繁茂，枝條柔弱，花果熾盛，地生濡草，槃縈右旋，色如孔翠，香如婆師，濡若天衣，其地柔濡，足蹈地時，地凹四寸，舉足還復，地平如掌，無有高下。
 The Shandao River flows out from the east of the Shanjian Pond, which is a league wide. The water flows slowly without any ripples. All kinds of flowers cover the water. The trees on both sides of the bank are lush, with weak branches, flowers and fruits in full bloom, and weeds grow on the ground. Turning to the right, the color is like emerald green, the fragrance is like a mother-in-law's, and the moistness is like heaven's clothes. The ground is soft and moist. When the foot touches the ground, the ground is concave four inches. When the foot is lifted up, the ground is as flat as the palm of a hand, with no height or height.
「又其河中有眾寶船，彼方人民欲入中洗浴遊戲時，脫衣岸上，乘船中流，遊戲娛樂訖已，度水遇衣便著，先出先著，後出後著，不求本衣。
 "There are also many treasure boats in the river. When the people there want to go in to bathe and play games, they take off their clothes and go to the shore. They take the boats in the middle of the river. When the games and entertainment are finished, they put on their clothes when they come across the water. They put them on first when they go out, and put on after they go out. They don't ask for their own clothes.
次至香樹，樹為曲躬，其人手取種種雜香，以自塗身。
 Next comes the incense tree, which is a bowed tree. The man takes various kinds of incense and anoints himself with it.
次到衣樹，樹為曲躬，其人手取種種雜衣，隨意所著。
 The next time I went to the Clothes Tree, it was a bowed tree. The man took all kinds of clothes and made them at will.
次到莊嚴樹，樹為曲躬，其人手取種種莊嚴，以自嚴飾。
 The next time we came to the solemn tree, the tree was bent and bowed, and its people took various kinds of solemn ornaments with their hands to decorate themselves.
次到鬘樹，樹為曲躬，其人手取種種雜鬘，以著頭上。
 The next time he came to the garland tree, the tree was bowed, and the man took various kinds of garlands and put them on his head.
次到器樹，樹為曲躬，其人手取種種寶器，取寶器已。
 The next time they arrived at the Utensil Tree, the tree was bent into a bow. The man had taken various treasures in his hands and had finished taking them.
次到果樹，樹為曲躬，其人手取種種美果，或噉食者，或口含者，或漉汁飲者。
 The next time they came to a fruit tree, the tree was bowed, and the people there took all kinds of beautiful fruits with their hands, either to eat them, to hold them in their mouths, or to squeeze the juice and drink them.
次到樂器樹，樹為曲躬，其人手取種種樂器，調絃鼓之，並以妙聲和絃，而行詣於園林，隨意娛樂，或一日、二日至于七日，然後復去，無有定處。
 The next time I came to the musical instrument tree, the tree was a bow. The people took various musical instruments, tuned the strings and drums, and harmonized the strings with wonderful sounds. They walked in the garden and entertained at will, maybe one, two or seven days, and then returned. There is no fixed place.
「善見池南出妙體河，善見池西出妙味河，善見池北出光影河，亦復如是。
 "The Miaoti River flows out from the south of Shanjian Pond, the Miaowei River flows out from the west of Shanjian Pond, and the Light and Shadow River flows out from the north of Shanjian Pond. The same is true again.
善見池東有園林名善見，縱廣百由旬，遶園四邊有七重欄楯、七重羅網、七重行樹，雜色間廁，七寶所成，其園四面有四大門，周匝欄楯，皆七寶成。
 To the east of Shanjian Pond is a garden named Shanjian, which is a hundred leagues wide in length. Surrounding the garden are seven layers of railings, seven layers of nets, seven layers of rows of trees, and variegated toilets made of seven treasures. There are four gates on all sides of the garden, surrounded by railings. All are made of seven treasures.
園內清淨，無有荊棘，其地平正，無有溝㵎、坑坎、陵阜，亦無蚊虻、蠅蚤虱、蚖蛇、蜂蝎、虎狼、惡獸，地純眾寶，無有石沙，陰陽調柔，四氣和順，不寒不熱，無眾惱患，其地潤澤，無有塵穢，如油塗地，遊塵不起，百草常生，無有冬夏，樹木繁茂，花果熾盛，地生濡草，盤縈右旋，色如孔翠，香如婆師，濡若天衣，其地柔濡，足蹈地時，地凹四寸，舉足還復。
 The garden is pure, with no thorns. The land is flat and straight, with no ditches, pits, or ridges. There are no mosquitoes, flies, fleas, lice, snakes, bees, scorpions, tigers, wolves, or evil beasts. The land is pure and pure. There are no treasures. The yin and yang of the stone and sand are softened, the four qi are harmonious, neither cold nor hot, and there are no worries. The ground is moist, and there is no dust or filth, such as oil coating the ground. Dust cannot be wandered around. All kinds of grass are always growing, there is no winter or summer, and the trees are luxuriant. The flowers and fruits are in full bloom, and moist grass grows on the ground, lingering in the right direction. The color is like emerald green, the fragrance is like a mother-in-law, and the moisture is like heaven's clothes.
「其園常生自然粳米，無有糠糩，如白花聚，眾味具足，如忉利天食。
 "The garden always grows natural Japonica rice, without any chaff, like a gathering of white flowers, and full of flavor, like the food of the treacherous heaven.
其園常有自然釜鍑，有摩尼珠，名曰焰光，置於鍑下，飯熟光滅，不假樵火，不勞人功。
 There are always natural cauldrons and mani beads in the garden, which are called flames. If they are placed under the cauldron, the light will go out when the rice is cooked. There is no fake firewood and no labor.
其園有樹，名曰曲躬，葉葉相次，天雨不漏，使諸男女止宿其下。
 There is a tree in the garden, named Qu Gong, with leaves arranged one after another. It does not let out any rain, so that all men and women can stay under it.
復有香樹，高七十里，花果繁茂，其果熟時，皮殼自裂，出種種香，樹有高六十里、五十、四十，至高五里，花果繁茂，出種種香，乃至樂器樹，亦復如是。
 There is also a fragrant tree, which is seventy miles high, with luxuriant flowers and fruits. When the fruit is ripe, the skin will split by itself, and all kinds of fragrance will come out. The trees are sixty, fifty, forty, and up to five miles high, with luxuriant flowers and fruits. The same is true for all kinds of incense and even the musical instrument tree.
其土人民至彼園中游戲娛樂，一日、二日，至于七日，其善見園無人守護，隨意游戲，然後復去。
 The local people went to that garden to play and entertain themselves for one day, two days, and on the seventh day, there was no one guarding the Shanjian Garden. They played as they pleased, and then went back.
「善見池南有園林，名大善見。
 "There is a garden in the south of Shanjian Pond, named Dashanjian.
善見池西有園林，名曰娛樂。
 There is a garden to the west of Shanjian Pond, which is called Entertainment.
善見池北有園林，名曰等花，亦復如是。
 There is a garden in the north of Shanjian Pond called Dinghua, which is also like this.
其土中夜、後夜，阿耨達龍王數數隨時起清淨雲，周遍世界而降甘雨，如搆牛頃，以八味水潤澤普洽，水不留停，地無泥淖，猶如鬘師以水灑華，使不萎枯，潤澤鮮明。
 In the middle of the night and the night after that, Aunta Dragon King will count and clear clouds will rise at any time, and they will rain sweet rain all over the world, like a cow's barn, moistened with eight-flavored water, and the water will not stop, and the ground will not be muddy, just like The hairdresser sprinkles the flowers with water so that they will not wither and become moist and bright.
時，彼土於中夜後無有雲翳，空中清明，海出凉風，清淨柔和，微吹人身，舉體快樂。
 At that time, there are no clouds in that land in the middle of the night, the sky is clear and clear, and the cool breeze from the sea is pure and soft, blowing slightly on the body, making the whole body happy.
其土豐饒，人民熾盛，設須食時，以自然粳米著於釜中，以焰光珠置於釜下，飯自然熟，珠光自滅。
 The land is fertile and the people are prosperous. When you want to eat, put natural japonica rice in the cauldron and put flaming pearls under the cauldron. The rice will cook naturally and the pearls will burn out.
諸有來者，自恣食之，其主不起，飯終不盡；
 If anyone comes, he or she will eat as much as he wants, but the owner will not be able to get up, and the food will never be exhausted;
若其主起，飯則盡賜。
 If the master rises, all the food will be given to him.
其飯鮮潔，如白花聚，其味具足，如忉利天食，彼食此飯，無有眾病，氣力充足，顏色和悅，無有衰耗。
 The rice is fresh and clean, like the gathering of white flowers, and the taste is full, like the food of the Taoist Heaven. If he eats this rice, he will not suffer from many diseases, his strength will be sufficient, the color will be pleasant, and there will be no wastage.
「又其土人身體相類，形貌同等，不可分別，其貌少壯，如閻浮提二十許人，其人口齒平正潔白，密緻無間，髮紺青色，無有塵垢，髮埀八指，齊眉而止，不長不短。
 "Furthermore, their bodies are similar, their appearance is the same, and they are indistinguishable. Their appearance is young and strong, just like the twenty or so people in Jambudvipa. Their mouths and teeth are straight, white, dense, and cyanotic, without dirt, and their hair is eight-fingered. , stop at eyebrow level, neither long nor short.
若其土人起欲心時，則熟視女人而捨之去，彼女隨後往詣園林，若彼女人是彼男子父親、母親骨肉中表不應行欲者，樹不曲蔭，各自散去。
 If the natives of the country have lustful thoughts, they will look at the woman and abandon her. The woman will then go to the garden. If the woman is the father or mother of the man who should not be lustful in the flesh and blood, the trees will not bend to provide shade, and they will disperse.
若非父親、母親骨肉中表應行欲者，樹則曲躬，迴蔭其身，隨意娛樂，一日、二日，或至七日，爾乃散去。
 If it is not the flesh and blood of the father or mother who should fulfill their desires, the tree will bow, return to shade the body, and entertain them as they please, for one, two, or seven days, and then disperse.
彼人懷姙，七日、八日便產，隨生男女，置於四衢大交道頭，捨之而去。
 The man was pregnant and gave birth on the seventh or eighth day. He gave birth to a boy and a girl, and he was placed at the head of Dajiao Road on the four main roads and abandoned.
諸有行人經過其邊，出指令嗽，指出甘乳，充適兒身。
 Pedestrians passing by asked him to cough and pointed out the sweet milk to fill his body.
過七日已，其兒長成與彼人等，男向男眾，女向女眾。
 After seven days, his sons have grown up to be equal to those people, the boys are like the boys, and the girls are like the girls.
「彼人命終，不相哭泣，莊嚴死屍，置四衢道，捨之而去；
 "When that person died, he did not cry, but solemnly placed his dead body on the four thoroughfares and abandoned it.
有鳥名憂慰禪伽，接彼死屍置於他方。
 There is a bird named Sadhuchanga, which picks up the dead body and places it somewhere else.
又其土人，大小便時，地即為開，便利訖已，地還自合。
 In addition, for native people, the ground opens when defecating, and when the defecation is over, the ground returns to itself.
其土人民無所繫戀，亦無畜積，壽命常定，死盡生天。
 The people in this land have no attachments and no livestock. Their lifespan is constant, and they die in heaven.
彼人何故壽命常定？
 Why does that person have a constant life span?
其人前世修十善行，身壞命終，生欝單曰，壽命千歲，不增不減。
 The person who performed the ten good deeds in his previous life will eventually die when his body breaks down, and he will be reborn as a single person, with a lifespan of a thousand years, neither increasing nor decreasing.
是故彼人壽命正等。
 Therefore, his life span is equal.
「復次，殺生者墮惡趣，不殺者生善趣，如是竊盜、邪婬、兩舌、惡口、妄言、綺語、貪取、嫉妬、邪見者，墮惡趣中；
 "Furthermore, those who kill living beings will be reborn in the lower realms, and those who do not kill will be reborn in the good realms. Those who steal, engage in sexual immorality, have two tongues, speak harshly, speak lies, gossip, be greedy, envy, and have wrong views will be reborn in the lower realms.
不盜，不婬，不兩舌、惡口、妄言、綺語，不貪取、嫉妬、邪見者，則生善趣。
 Those who do not steal, do not engage in sexual misconduct, do not engage in double-tongues, harsh words, lies, and idle talk, and do not engage in greed, jealousy, and wrong views, will be born in a good place.
若有不殺，不盜，不婬，不兩舌、惡口、妄言、綺語，不貪取、嫉妬、邪見，身壞命終，生欝單曰，壽命千歲，不增不減。
 If there is no killing, no stealing, no sexual intercourse, no double-talk, harsh words, false talk, and idle talk, no greed, jealousy, and wrong views, then the body will be destroyed and the body will die, and the life will be a single day, and the life span will be a thousand years, neither increasing nor decreasing.
是故彼人壽命正等。
 Therefore, his life span is equal.
復次，慳悋貪取，不能施惠，死墮惡道；
 Again, if you are stingy and greedy, unable to give benefits, you will die and fall into the lower realms;
開心不悋，能為施惠者，則生善處。
 Those who are happy and not depressed, and can give benefits, will be blessed with good things.
有人施沙門、婆羅門，及施貧窮乞兒、瘡病、困苦者，給其衣服、飯食、乘輿、花鬘、塗香、牀㯓、房舍，又造立塔廟，燈燭供養，其人身壞命終，生欝單曰，壽命千歲，不增不減。
 Some people give alms to ascetics, brahmins, and poor beggars, sores, and those in need. They give them clothes, food, carriages, flower garlands, incense, beds, and houses. After a bad life, a single life is born, and the life span is a thousand years, neither increasing nor decreasing.
是故彼人壽命正等。
 Therefore, his life span is equal.
何故稱欝單曰為勝？
 Why is it called Sheng Shan Yue?
其土人民不受十善，舉動自然與十善合，身壞命終，生天善處，是故彼人得稱為勝欝單曰。
 The people in this land do not accept the ten good deeds, and their actions are naturally consistent with the ten good deeds. Their body will be destroyed and their life will end, and they will be reborn in a good place in heaven. Therefore, those people are called Shenghui Danyue.
欝單曰者，其義云何？
 What does it mean when you say it alone?
於三天下，其土最上最勝，故名欝單曰(欝單曰秦言最上)。」
 In the three worlds, its land is the highest and most victorious, so it is called Hua Danyue (Hua Dan is said to be the highest in Qin Yan). "
佛說長阿含第四分世記經轉輪聖王品第三
 The Buddha said that Chang Agama’s fourth division of life, Sutra of the Wheel-turning Holy King, third edition
佛告比丘：
 The Buddha told the bhikkhu:
「世間有轉輪聖王，成就七寶，有四神德。
 "There is a wheel-turning holy king in the world who has achieved the seven treasures and has the four divine virtues.
云何轉輪聖王成就七寶？
 How can the Holy King of Wheels achieve 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。
 One golden wheel treasure, two white elephant treasures, three cyanotic horse treasures, four divine treasures, five jade female treasures, six layman treasures, and seven main military treasures.
云何轉輪聖王金輪寶成就？
 How can the Holy King of Wheels and the Golden Wheel be accomplished?
若轉輪聖王出閻浮提地，剎利水澆頭種，以十五日月滿時，沐浴香湯，上高殿上，與婇女眾共相娛樂，天金輪寶忽現在前，輪有千輻，其光色具足，天金所成，天匠所造，非世所有，輪徑丈四。
 If the Holy Wheel-turning King comes out of Jambudvipa, pours Ksakriya water on his head, and on the fifteenth day when the moon is full, he takes a bath in the fragrant soup, goes up to the high hall, and entertains with the maidens, the heavenly golden wheel jewel suddenly appears in front of him, and the wheel has It has a thousand spokes, its light and color are full, it is made of heavenly gold, made by heavenly craftsmen, it is unique and has a diameter of four feet.
轉輪聖王見已，默自念言：
 Seeing this, the Holy King of Chakravartin said to himself silently:
『我曾從先宿諸舊聞如是語：
 "I have heard from my ancestors that this is what I heard:
「若剎利王水澆頭種，以十五日月滿時，沐浴香湯，昇法殿上，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，輪徑丈四，是則名為轉輪聖王。」
 If King Ksriya pours water on his head and sows, and on the fifteenth day when the moon is full, he bathes in the fragrant soup, ascends to the Dharma Hall, surrounded by servant girls, and a golden wheel will suddenly appear in front of him. The wheel has a thousand spokes, full of light and color, and was made by a heavenly craftsman. It is unique and has 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，以右手摩捫金輪語言：
 "At that time, the Wheel-turning King summoned four soldiers and faced the Golden Wheel. He exposed his right arm, 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，轉輪王即將四兵隨其後行，金輪寶前有四神導，輪所住處，王即止駕。
 At that time, the wheel-turning 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，來詣王所，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:
『善哉！大王！今此東方土地豐樂，多諸珍寶，人民熾盛，志性仁和，慈孝忠順，唯願聖王於此治政，我等當給使左右承受所當。』
 "How good!" King! Today, this land in the East is rich and happy, full of treasures, and the people are prosperous, kind-hearted, kind, filial, and loyal. I only hope that the Holy King will govern here, and we will give him the right and left to shoulder the responsibility. 』
時，轉輪王語小王言：
 At that time, the wheel-turning king said to the little king:
『止！止！諸賢！汝等則為供養我已，但當以正法治化，勿使偏枉，無令國內有非法行，身不殺生，教人不殺生、偷盜、邪婬、兩舌、惡口、妄言、綺語、貪取、嫉妬、邪見之人，此即名為我之所治。』
 "end! end! All sages! You are offering me your own support, but you must use the correct law to govern, do not go wrong, do not cause illegal behavior in the country, do not kill living beings, and teach others not to kill, steal, engage in sexual misconduct, gossip, harsh words, lies, and idle talk. , people who are greedy, jealous, and have wrong views, this is what I rule. 』
「時，諸小王聞是教已，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，亦如東方諸小王比。
 "At that time, when the little kings heard this teaching, they began to patrol the kingdoms from the great 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 little kings in the east.
此閻浮提所有名曰土沃野豐，多出珍寶，林水清淨，平廣之處，輪則周行，封盡圖度東西十二由旬，南北十由旬，天神於中夜造城墎，其城七重，七重欄楯、七重羅網、七重行樹，周匝校飾，七寶所成，乃至無數眾鳥相和而鳴。
 The name of this Jambudvipa is that the land is fertile and wild, rich in treasures, the forest and water are clear, and the place is wide and flat. The wheel moves around, sealing the map to cover twelve leagues from east to west and ten leagues from north to south. The gods built a city in the middle of the night. Its city has seven layers, seven layers of railings, seven layers of nets, seven layers of rows of trees, and is decorated with seven layers of ornaments. It is made of seven treasures, and even countless birds sing in harmony.
造此城已，金輪寶復於其城中，圖度封地東西四由旬，南北二由旬，天神於中夜造宮殿，宮牆七重，七寶所成，乃至無數眾鳥相和而鳴，亦復如是。
 After the city was built, the golden wheel treasure was restored in the city, and the territory was divided into four yojanas from east to west and two yojanas from north to south. The gods built a palace in the middle of the night. The palace walls were seven-layered and made of seven treasures. Countless birds sang in harmony, and the palace was restored. If so.
造宮殿已，時，金輪寶在宮殿上虛空中住，完具而不動轉。
 After the palace was built, the golden wheel jewel was dwelling in the void above the palace, complete and not moving.
轉輪聖王踊躍而言：
 The Holy King of Chakravartin spoke 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.
「云何白象寶成就？
 "Why is the White Elephant Treasure so successful?
轉輪聖王清旦於正殿上坐，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。
 The Holy King Chakravartin was sitting in the main hall on the Qing Dynasty. Suddenly, 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 that he had read:
『此象賢良，若善調者可中御乘。』
 "This symbol is virtuous. If you are good at adjusting it, you can get 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，轉輪王欲自試象，即乘其上，清旦出城，周行四海，食時以還。
 At that time, the wheel-turning king wanted to test the image on his own, so he rode on it, left the city on Qing Dynasty, traveled around the sea, and returned when he was eating.
時，轉輪王踊躍而言：
 At that time, the Wheel-turning King enthusiastically said:
『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.
「云何轉輪聖王紺馬寶成就？
 "How come the Holy King Cyan Ma Bao of Wheel Turning is achieved?
時，轉輪聖王清旦在正殿上坐，自然馬寶忽現在前，紺青色，朱騣尾，頭頸如象，力能飛行。
 At that time, the Holy King Qing Dan was sitting in the main hall. Naturally, the 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 that he had read:
『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，轉輪聖王欲自試馬寶，即乘其上，清旦出城，周行四海，食時已還。
 At that time, the Holy King Chakravartin wanted to test the horse's treasure, so he rode on it, left the city on Qing Dynasty, traveled around the sea, and returned when it was time to eat.
時，轉輪王踊躍而言：
 At that time, the Wheel-turning King enthusiastically said:
『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.
「云何神珠寶成就？
 "What is the achievement of divine jewelry?
時，轉輪聖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, the Holy King Chakravartin 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 color, without any blemish.
時，王見已言：
 At that time, the king saw that he had 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，轉輪王欲試此珠，即召四兵，以此寶珠置高幢上，於夜冥中，齎幢出城。
 At that time, the Wheel-turning King wanted to test the bead, so he summoned four soldiers, placed the bead on a high pillar, and left the city with the pillar in the dark night.
其珠光明照一由旬，現城中人皆起作務，謂為是晝。
 Its pearly light shone for a league, and everyone in the city appeared to be working, and it was said that it was daytime.
時，轉輪聖王踊躍而言：
 At that time, the Holy King Chakravartin spoke 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.
「云何玉女寶成就？
 "Why is the jade girl's treasure so successful?
時，玉女寶忽然出現，顏色溶溶，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，口出優鉢羅花香，言語柔濡，舉動安詳，先起後坐，不失宜則。
 At that time, the jade girl's treasure suddenly appeared. Her color was mellow, her face was straight, 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 from the pores of her body. The fragrance of Ubala flowers comes out of the mouth, the words are soft and moist, the movements are calm, stand up first and then sit down, and do not violate the appropriate rules.
時，轉輪聖王見已無著，心不暫念，況復親近？
 At that time, the Holy King Chakravartin saw that he was no longer attached, and his mind was not thinking about it for a moment. How could he be close again?
時，轉輪聖王見已，踊躍而言：
 At that time, the Holy King Chakravartin saw him and 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.
「云何居士寶成就？
 "How can a layman achieve great success?
時，居士丈夫忽然自出，寶藏自然財富無量，居士宿福，眼能徹視地中伏藏，有主無主皆悉見知，其有主者能為擁護，其無主者取給王用。
 At that time, the layman's husband suddenly appeared, and the treasure was naturally immeasurable. The layman was blessed, and his eyes could see clearly the treasures in the earth. He could see whether they had owners or not. Those who had owners could support them, and those who had no owners could take them to the king. use.
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. 』
轉輪聖王欲試居士寶，即勅嚴船於水遊戲，告居士曰：
 The Wheel-turning Holy King wanted to test the layman's treasure, so he ordered his boat to play in the water 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:
『我今須用，正爾得來。』
 "I need to use it now, and you will get it right." 』
時，居士寶被王嚴勅，即於船上長跪，以右手內著水中，水中寶瓶隨手而出，如虫緣樹，彼居士寶亦復如是，內手水中，寶緣手出，充滿船上，而白王言：
 At that time, the layman's treasure was ordered by King Yan to kneel down on the boat and put his right hand in the water. The treasure vase in the water came out with his hand, like a tree with insects. The layman's treasure was also like this. He held his inner hand in the water and the treasure came out from his hand, filling it On the boat, King Bai said:
『向須寶用，為須幾許？』
 "How much should I use on Xu Bao?" 』
時，轉輪聖王語居士言：
 At that time, the Holy King Chakravartin spoke to the layman:
『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 with you. Now you will support me. 』
時，居士聞王語已，尋以寶物還沒水中。
 At that time, the layman heard the king's words and looked for the treasure but it was not in the water.
時，轉輪聖王踊躍而言：
 At that time, the Holy King Chakravartin enthusiastically said:
『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.
「云何主兵寶成就？
 "Why did you achieve the master weapon treasure?
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，不足為憂，我自能辦。』
 "Your Majesty! There is no need to worry about being punished, I can handle it myself. 』
時，轉輪聖王欲試主兵寶，即集四兵而告之曰：
 At that time, the Holy King Chakravartin wanted to test the master's weapon, so he gathered the four soldiers and told him:
『汝今用兵，未集者集，已集者放，未嚴者嚴，已嚴者解，未去者去，已去者住。』
 "When you use troops today, gather those who have not been gathered, release those who have been gathered, be strict with those who are not yet strict, release those who are strict, leave those who are not gone, and stay with those who have gone." 』
時，主兵寶聞王語已，即令四兵，未集者集，已集者放，未嚴者嚴，已嚴者解，未去者去，已去者住。
 At that time, Bao Bao, the leader of the army, heard the king's words and immediately ordered the four soldiers to assemble those who have not been gathered, release those who have been gathered, be strict with those who are not strict, release those who are strict, leave those who are not gone, and stay in those who have gone.
時，轉輪聖王見已，踊躍而言：
 At that time, the Holy King Chakravartin saw him and 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." 』
是為轉輪聖王七寶成就。
 This is the achievement of the Seven Treasures of the Wheel-turning Holy King.
「謂四神德，一者長壽不夭無能及者，二者身強無患無能及者，三者顏貌端正無能及者，四者寶藏盈溢無能及者，是為轉輪聖王成就七寶及四功德。
 "The four divine virtues are: long life and long life, which cannot be achieved; second, physical strength and freedom from troubles, which cannot be achieved; third, good appearance, which cannot be achieved; and fourth, overflowing treasures, which cannot be achieved. These are the achievements of the Holy King of the Wheel. Seven treasures and four virtues.
「時，轉輪聖王久乃命駕出遊後園，尋告御者：
 "At that time, the Holy King Jiunai of the Chakravartin ordered his chariot to go out to the back garden to look for the charioteer:
『汝當善御而行。
 You should be good at controlling and acting.
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." 』
時，轉輪聖王慈育民物如父愛子，國民慕王如子仰父，所有珍琦盡以貢王，願埀納受，在意所與。
 At that time, the Holy Wheel-turning King cared for the people as a father loves his son, and the people admired the king as a son looked up to his father. They gave all their treasures as tribute to the king, and he was willing to accept them and was mindful of what was given to him.
時，王報曰：
 At that time, the king 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. 』
「轉輪聖王治此閻浮提時，其地平正，無有荊棘、坑坎、堆阜，亦無蚊虻、蜂蝎、蠅蚤、蛇蚖、惡蟲，石沙、瓦礫自然沈沒，金銀寶玉現於地上，四時和調，不寒不熱，其地柔濡，無有塵穢，如油塗地，潔淨光澤，無有塵穢。
 "When the Holy King Chakravartin ruled this Jambudvipa, the land was level and straight, with no thorns, potholes, or mounds. There were no mosquitoes, flies, bees, scorpions, flies, fleas, snakes, scales, or pests. Rocks, sand, and rubble were naturally sunken. Gold, silver, gems and jade appear on the ground, in harmony with the four seasons, neither cold nor hot. The ground is soft and moist, without dust or filth. It is like oil coating the ground, clean and shiny, without dust or filth.
轉輪聖王治於世時，地亦如是，地出流泉，清淨無竭，生柔濡草，冬夏常青，樹木繁茂，花果熾盛，地生濡草，色如孔翠，香若婆師，濡如天衣，足蹈地時，地凹四寸，舉足還復，無空缺處，自然粳米無有糠糩，眾味具足。
 When the Holy King Chakravartin reigned in the world, the earth was also like this. Spring flowed out of the earth, which was pure and inexhaustible. There were soft moist grasses that were evergreen in winter and summer. The trees were luxuriant, and the flowers and fruits were in full bloom. Master Po, wet as heavenly clothes, when your feet step on the ground, the ground will be concave four inches. When you lift your feet back up, there will be no gaps. Naturally, Japonica rice will have no chaff and will have all the flavors.
時有香樹，花果茂盛，其果熟時，果自然裂，出自然香，香氣馥熏。
 Sometimes there are fragrant trees with luxuriant flowers and fruits. When the fruits are ripe, they will naturally split and release a natural and fragrant aroma.
復有衣樹，花果茂盛，其果熟時，皮殼自裂，出種種衣。
 There is also a tree with luxuriant flowers and fruits. When the fruit is ripe, the skin will split open and all kinds of seeds will appear.
復有莊嚴樹，花果熾盛，其果熟時，皮殼自裂，出種種莊嚴具。
 There is also a majestic tree with blazing flowers and fruits. When the fruit is ripe, its skin will split open and all kinds of majestic utensils will appear.
復有鬘樹，花果茂盛，其果熟時，皮殼自裂，出種種鬘。
 There is also a garland tree with luxuriant flowers and fruits. When the fruit is ripe, the skin will split open and various garlands will appear.
復有器樹，花果茂盛，其果熟時，皮殼自裂，出種種器。
 There is also a utensil tree with luxuriant flowers and fruits. When the fruit is ripe, the skin will split open and various utensils will appear.
復有果樹，花果茂盛，其果熟時，皮殼自裂，出種種果。
 There are also fruit trees with lush flowers and fruits. When the fruits are ripe, the skins and shells will split by themselves and various fruits will appear.
復有樂器樹，花果茂盛，其果熟時，皮殼自裂，出眾樂器。
 There is also a musical instrument tree with luxuriant flowers and fruits. When the fruit is ripe, the skin and shell will split by itself, making it an outstanding musical instrument.
「轉輪聖王治於世時，阿耨達龍王於中夜後起大密雲，彌滿世界而降大雨，如搆牛頃，雨八味水，潤澤周普，地無停水，亦無泥淖，潤澤沾洽，生長草木。
 "When the Holy Wheel-turning King was ruling the world, the Dragon King Anuta rose up in the middle of the night and filled the world with heavy rain. It rained water of eight flavors, moistening everything in the world, and there was no cessation of water on the ground. The mud is moist and moist, and vegetation grows there.
猶如鬘師水灑花鬘，使花鮮澤，令不萎枯，時雨潤澤，亦復如是。
 Just like a gardener sprinkling water on a flower garland to make the flowers fresh and lustrous, so that they will not wither, so it is also like the rain that moistens the flowers from time to time.
又時於中夜後，空中清明，淨無雲曀，海出涼風，清淨調柔，觸身生樂。
 Another time in the middle of the night, the sky is clear and clear, without clouds, and a cool breeze comes out of the sea, which is pure and soft, and brings joy to the body.
聖王治時，此閻浮提五穀豐賤，人民熾盛，財寶豐饒，無所匱乏。
 During the reign of the sage king, the crops in Jambudvipa were abundant, the people prospered, treasures were plentiful, and there was no shortage.
「當時，轉輪聖王以正治國，無有阿抂，修十善行，爾時諸人民亦修正見，具十善行。
 "At that time, the Holy Wheel-turning King was ruling the country in a correct manner, without any A'an, and he practiced the ten good deeds. At that time, all the people also corrected their views and performed the ten good deeds.
其王久久，身生重患，而取命終。
 The king lived for a long time, suffered from serious health problems, and finally died.
時猶如樂人，食如小過，身小不適，而便命終，生梵天上。
 At that time, he was like a happy person, his food was like a small mistake, his body was small and unwell, and then he died and was reborn in the Brahma heaven.
時玉女寶、居士寶、主兵寶及國士民作倡伎樂，葬聖王身。
 At that time, the jade girl's treasure, the layman's treasure, the chief soldier's treasure and the soldiers and people of the country performed music and music to bury the holy king.
其王玉女寶、居士寶、主兵寶、國內士民，以香湯洗浴王身，以劫貝纏五百張疊，次如纏之，奉舉王身，置金棺裏，以香油灌置鐵槨裏。
 The king's jade girl's treasure, the layman's treasure, the chief soldier's treasure, and the people of the country bathed the king's body with fragrant soup, wrapped five hundred stacks of robbery shells, followed by wrapping them, held up the king's body, placed it in a golden coffin, and filled it with fragrant oil. In the iron coffin.
復以木槨重衣其外，積眾香薪重衣其上，而耶維之，於四衢道頭起七寶塔，縱廣一由旬，雜色參間，以七寶成。
 He put a wooden coffin and heavy clothes on the outside, piled up incense and fuel on top, and built a seven-treasure pagoda at the head of the four thoroughfares. It was a league wide in length and made of seven-treasures in various colors.
其塔四面各有一門，周匝欄楯，以七寶成。
 There is a door on each side of the tower, surrounded by railings and columns made of seven treasures.
其塔四面空地縱廣五由旬，園牆七重、七重欄楯、七重羅網、七重行樹，金牆銀門，銀牆金門，琉璃牆水精門，水精牆琉璃門，赤珠牆馬瑙門，馬瑙牆赤珠門，車\xED\xA1\x92\xED\xB6\xB2牆眾寶門。
 The open space on all sides of the tower is five leagues wide in length, with seven layers of garden walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees. It has a gold wall with a silver door, a silver wall with a golden door, a glazed wall with a water-jing gate, a water-jing wall with a glazed door, and a red bead wall with agate. The gate is a red pearl gate with agate walls and a treasure gate with a chariot wall.
其欄楯者，金欄銀桄，銀欄金桄，水精欄琉璃桄，琉璃欄水精桄，赤珠欄馬瑙桄，馬瑙欄赤珠桄，車\xED\xA1\x92\xED\xB6\xB2欄眾寶桄。
 The railings are made of gold and silver, the silver and gold, the water and glazed columns, the water and glass columns, the red and agate columns, the agate and red pearls, and the chariot and railings of all kinds of treasures.
其金羅網下懸銀鈴，其銀羅網下懸金鈴，琉璃羅網懸水精鈴，水精羅網懸琉璃鈴，赤珠羅網懸馬瑙鈴，馬瑙羅網懸赤珠鈴，車\xED\xA1\x92\xED\xB6\xB2羅網懸眾寶鈴。
 There are silver bells hanging under the gold net, gold bells hanging under the silver net, water bells hanging on the glazed net, glazed bells hanging on the water net, agate bells hanging on the red bead net, red bead bells hanging on the agate net, and red bead bells hanging on the agate net. All precious bells.
其金樹者銀葉花實，其銀樹者金葉花實，其琉璃樹水精花葉，水精樹琉璃花葉，赤珠樹者馬瑙花葉，馬瑙樹赤珠花葉，車\xED\xA1\x92\xED\xB6\xB2樹眾寶花葉。
 Its gold tree has silver leaves and flowers, its silver tree has gold leaves and flowers, its glazed tree has water essence flowers and leaves, its water essence tree has glazed flowers and leaves, its red pearl tree has agate flowers and leaves, and its red pearl tree has red pearl flowers and leaves. The car \xED\xA1\x92\xED\xB6\xB2 tree has many precious flowers and leaves.
其四園牆復有四門，周匝欄楯。
 Its four garden walls have four gates and are surrounded by railings.
又其牆上皆有樓閣寶臺，其牆四面有樹木園林、流泉浴池，生種種花，樹木繁茂，花果熾盛，眾香芬馥，異鳥哀鳴。
 Moreover, there are pavilions and pavilions on the walls, and there are trees, gardens, and spring baths on all sides of the walls. There are all kinds of flowers. The trees are luxuriant, the flowers and fruits are in full bloom, the fragrance is fragrant, and the strange birds are singing.
其塔成已，玉女寶、居士寶、典兵寶、舉國士民皆來供養此塔，施諸窮乏，須食與食，須衣與衣，象馬寶乘，給眾所須，隨意所與。
 The pagoda has been completed, and the Jade Girl Treasure, the Layman Treasure, the Dian Soldier Treasure, and the whole country's scholars and people have come to support the pagoda and provide food and clothing to the needy, clothing and clothing, and horse-like treasures. .
轉輪聖王威神功德，其事如是。」
 Such is the majesty and merit of the Wheel-turning Saint King. "
佛說長阿含經卷第十八
 The Buddha Speaks of the Long Agama Sutra Volume 18
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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]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
佛說長阿含經卷第十九
 The Buddha Speaks of the Long Agama Sutra Volume 19
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
第四分世記經地獄品第四
 The fourth part of the Hell Chapter 4
佛告比丘：
 The Buddha told the bhikkhu:
「此四天下有八千天下圍遶其外，復有大海水周匝圍遶八千天下，復有大金剛山遶大海水。
 "These four worlds are surrounded by eight thousand worlds, and there is the great sea water surrounding the eight thousand worlds, and there is the Great Vajra Mountain surrounding the great sea water.
金剛山外復有第二大金剛山，二山中間窈窈冥冥，日月神天有大威力，不能以光照及於彼。
 Outside of Mount Vajra there is the second largest Mount Vajra. In the middle of the two mountains there is a dark and graceful place. The sun, moon and gods have great power and cannot shine their light on it.
彼有八大地獄，其一地獄有十六小地獄。
 There are eight major hells there, and one hell has sixteen smaller hells.
第一大地獄名想，第二名黑繩，第三名堆壓，第四名叫喚，第五名大叫喚，第六名燒炙，第七名大燒炙，第八名無間。
 The first hell name is thought, the second is black rope, the third is heap pressure, the fourth is calling, the fifth is shouting, the sixth is burning, the seventh is great burning, and the eighth is endless.
其想地獄有十六小獄，小獄縱廣五百由旬，第一小獄名曰黑沙，二名沸屎，三名五百丁，四名飢，五名渴，六名一銅釜，七名多銅釜，八名石磨，九名膿血，十名量火，十一名灰河，十二名鐵丸，十三名釿斧，十四名犲狼，十五名劍樹，十六名寒氷。
 He imagines that there are sixteen small prisons in hell, each of which is five hundred leagues wide in length. The first small prison is called Black Sand, the second is Boiling Shit, the third is five hundred ding, the fourth is hungry, the fifth is thirsty, and the sixth is a copper cauldron. Seven copper cauldrons, eight stone mills, nine pus and blood, ten fire measuring men, eleven gray rivers, twelve iron pills, thirteen axes, fourteen wolves, and fifteen sword trees. , sixteen ice.
「云何名想地獄？
 "Why do you want to go to hell?
其中眾生手生鐵爪，其爪長利，迭相瞋忿，懷毒害想，以爪相爴，應手肉墮，想為已死；
 The living beings among them have iron claws on their hands, and their claws are long and sharp. They are angry and angry at each other, harboring poisonous thoughts. They grapple with each other with their claws, and the flesh of their hands falls off, thinking that they are dead;
冷風來吹，皮肉還生，尋活起立。
 The cold wind blows, but the skin and flesh are still alive, and we stand up to find life.
自想言：
 Thoughts to oneself:
『我今已活。』
 "I am alive now." 』
餘眾生言：
 Yu Zhongsheng said:
『我想汝活。』
 "I want you to live." 』
以是想故，名想地獄。
 Because of this thought, it is called thinking about hell.
「復次，想地獄其中眾生懷毒害想，共相觸嬈，手執自然刀劍，刀劍鋒利，迭相斫刺，㓟剝臠割，身碎在地，想謂為死；
 "Furthermore, imagine that the sentient beings in hell have poisonous thoughts and are touching each other. They hold natural swords in their hands. The swords are sharp and they stab each other repeatedly. They peel and cut each other, and their bodies are broken to the ground. They think it is death;
冷風來吹，皮肉更生，尋活起立。
 When the cold wind blows, the skin and flesh are regenerated, and people stand up to seek life.
彼自想言：
 He thought to himself:
『我今已活。』
 "I am alive now." 』
餘眾生言：
 Yu Zhongsheng said:
『我想汝活。』
 "I want you to live." 』
以此因緣故，名想地獄。
 For this reason, it is called thinking about hell.
「復次，想地獄其中眾生懷毒害想，迭相觸嬈，手執刀劍，刀劒鋒利，共相斫刺，㓟剝臠割，想謂為死；
 "Again, imagine that the beings in the hell have poisonous thoughts, and they touch each other one after another. They hold swords in their hands, and the swords are sharp. They stab each other, peel and cut, and think that they are dead;
冷風來吹，皮肉更生，尋活起立。
 When the cold wind blows, the skin and flesh are regenerated, and people stand up to seek life.
自言：
 Said to himself:
『我活。』
 "I live." 』
餘眾生言：
 Yu Zhongsheng said:
『我想汝活。』
 "I want you to live." 』
以此因緣故，名想地獄。
 For this reason, it is called thinking about hell.
「復次，想地獄其中眾生懷毒害想，迭相觸嬈，手執油影刀，其刀鋒利，更相斫刺，㓟剝臠割，想謂為死；
 "Again, I thought about the beings in the hell with poisonous thoughts, touching each other one after another, holding an oil shadow knife in their hands, the knife is sharp, and stabbing each other, peeling and cutting, thinking that they are dead;
冷風來吹，皮肉更生，尋活起立。
 When the cold wind blows, the skin and flesh are regenerated, and people stand up to seek life.
自言：
 Said to himself:
『我活。』
 "I live." 』
餘眾生言：
 Yu Zhongsheng said:
『我想汝活。』
 "I want you to live." 』
以是因緣，名為想地獄。
 Therefore, it is called thinking about hell.
「復次，想地獄其中眾生懷毒害想，迭相觸嬈，手執小刀，其刀鋒利，更相斫刺，㓟剝臠割，想謂為死；
 "Again, I thought about the beings in the hell with poisonous thoughts. They touched each other one after another. They held small knives in their hands. The knife was sharp. They stabbed each other, peeled and cut, thinking that they were dead;
冷風來吹，皮肉更生，尋活起立。
 When the cold wind blows, the skin and flesh are regenerated, and people stand up to seek life.
自言：
 Said to himself:
『我活。』
 "I live." 』
餘眾生言：
 Yu Zhongsheng said:
『我想汝活。』
 "I want you to live." 』
以是因緣故，名想地獄。
 For this reason, it is called thinking about hell.
「其中眾生久受罪已，出想地獄，慞惶馳走，求自救護，宿罪所牽，不覺忽到黑沙地獄。
 "The sentient beings among them have suffered for a long time. They want to escape from the hell, and run away in panic, seeking to save themselves. Being dragged by their past sins, they suddenly end up in the black sand hell.
時，有熱風暴起，吹熱黑沙，來著其身，舉體盡黑，猶如黑雲，熱沙燒皮，盡肉徹骨，罪人身中有黑焰起，遶身迴旋，還入身內，受諸苦惱，燒炙燋爛。
 At that time, a hot storm arose, blowing hot black sand over his body. His entire body was completely black, like a black cloud. The hot sand burned his skin and burned his flesh to his bones. Black flames arose from the sinner's body, swirled around his body, and entered his body. Internally, he suffered from all kinds of sufferings, burned and burned to death.
以罪因緣，受此苦報，其罪未畢，故使不死。
 Due to the cause and condition of sin, he suffered this kind of retribution. His sin has not been completed, so he will not die.
「於此久受苦已，出黑沙地獄，慞惶馳走，求自救護，宿罪所牽，不覺忽到沸屎地獄。
 "Having suffered for a long time, I came out of the Black Sand Hell and ran away in panic, seeking to save myself. I was dragged by my past sins and suddenly ended up in the Boiling Shit Hell.
其地獄中有沸屎鐵丸自然滿前，驅迫罪人使抱鐵丸，燒其身手，至其頭面，無不周遍。
 In this hell, iron pellets of boiling feces will naturally fill the front, forcing the sinner to hold the iron pellets, burning his body and hands, all over his head and face.
復使探撮，舉著口中，燒其脣舌，從咽至腹，通徹下過，無不燋爛。
 Then he put it in his mouth and burned his lips and tongue, from the throat to the abdomen, all the way down, and everything was burned to death.
有鐵\xED\xA1\xB4\xED\xB9\xA8虫，唼食皮肉，徹骨達髓，苦毒辛酸，憂惱無量。
 There are iron worms, which eat the skin and flesh, penetrate to the bones and reach the marrow, causing bitterness and bitterness, causing endless worry.
以罪未畢，猶復不死。
 Even if the sin is not over, he will never die again.
「於沸屎地獄久受苦已，出沸屎地獄，慞惶馳走，求自救護，到鐵釘地獄。
 "Having suffered in the Boiling Shit Hell for a long time, I came out of the Boiling Shit Hell and ran away in panic, asking for self-rescue, to the Iron Nail Hell.
到已，獄卒撲之令墮，偃熱鐵上，舒展其身，以釘釘手、釘足、釘心，周遍身體，盡五百釘，苦毒辛酸，號咷呻吟。
 When he arrived, the jailer pounced on him, gnawed on the hot iron, stretched his body, and nailed his hands, feet, and heart with five hundred nails all over his body. He screamed and moaned with bitterness and bitterness.
餘罪未畢，猶復不死。
 The remaining sins have not been completed, and he is still immortal.
「久受苦已，出鐵釘地獄，慞惶馳走，求自救護，到飢餓地獄。
 "Having suffered for a long time, I came out of the Hell of Iron Nails, ran away in panic, begging for self-help, and ended up in the Hell of Hungry.
獄卒來問：
 The jailer came and asked:
『汝等來此，欲何所求？』
 "What do you want when you come here?" 』
報言：
 Report:
『我餓。』
 "I'm hungry. 』
獄卒即捉撲熱鐵上，舒展其身，以鐵鈎鈎口使開，以熱鐵丸著其口中，燋其脣舌，從咽至腹，通徹下過，無不燋爛，苦毒辛酸，悲號啼哭。
 The jailer immediately grabbed the hot iron, stretched his body, used the iron hook to open the mouth, and put the hot iron pill into his mouth, burning his lips and tongue, from the throat to the abdomen, all the way down, burning to death, causing bitterness and bitterness, and wailing. cry.
餘罪未盡，猶復不死。
 The remaining sins have not been exhausted, and he is still immortal.
「久受苦已，出飢地獄，慞惶馳走，求自救護，到渴地獄。
 "After suffering for a long time, I came out of the Hell of Hunger, ran away in panic, seeking self-salvation, and arrived in the Hell of Thirst.
獄卒問言：
 The jailer asked:
『汝等來此，欲何所求？』
 "What do you want when you come here?" 』
報言：
 Report:
『我渴。』
 "I'm thirsty. 』
獄卒即捉撲熱鐵上，舒展其身，以熱鐵鈎鈎口使開，消銅灌口，燒其脣舌，從咽至腹，通徹下過，無不燋爛，苦毒辛酸，悲號啼哭。
 The jailer immediately grabbed the hot iron, stretched his body, opened his mouth with a hot iron hook, poured the copper into his mouth, burned his lips and tongue, from the throat to the abdomen, and passed down all the way down. All of them were burned to death, bitter and bitter, and made him cry out in grief.
餘罪未盡，猶復不死。
 The remaining sins have not been exhausted, and he is still immortal.
「久受苦已，出渴地獄，慞惶馳走，求自救護，宿罪所牽，不覺忽到一銅鍑地獄。
 "Having suffered for a long time, I came out of the hell of thirst. I ran away in panic, seeking to save myself. I was dragged by my past sins, and I suddenly arrived in the hell of bronze.
獄卒怒目捉罪人足，倒投鍑中，隨湯涌沸，上下迴旋，從底至口，從口至底，或在鍑腹，身體爛熟。
 The jailer looked angrily and grabbed the criminal's feet, threw him upside down into the stomach, and the soup boiled, swirling up and down, from the bottom to the mouth, from the mouth to the bottom, or in the belly of the stomach, and the body was overcooked.
譬如煮豆，隨湯涌沸，上下迴轉，中外爛壞，罪人在鍑，隨湯上下，亦復如是，號咷悲叫，萬毒普至。
 It's like boiling beans. They go up and down as the soup boils. They become rotten inside and outside. The sinner is in the soup. They go up and down with the soup. The same thing happens again. They howl and scream, and all kinds of poisons are everywhere.
餘罪未盡，故復不死。
 The remaining sins have not been exhausted, so he will never die again.
「久受苦已，出一銅鍑地獄，慞惶馳走，求自救護，宿罪所牽，不覺忽至多銅鍑地獄。
 "Having suffered for a long time, I came out of the Hell of Bronze Cathay and ran away in panic, seeking to save myself. I was dragged by my past sins, and I suddenly ended up in the Hell of Bronze Cathay.
多銅鍑地獄縱廣五百由旬，獄鬼怒目捉罪人足，倒投鍑中，隨湯涌沸，上下迴旋，從底至口，從口至底，或在鍑腹，舉身爛壞。
 The multi-bronze hell is five hundred leagues wide in length and breadth. The hell ghosts are angry and catch the feet of the sinners, and throw them upside down into the cat. The soup boils and swirls up and down, from the bottom to the mouth, from the mouth to the bottom, or in the belly of the cat, and the whole body is rotten.
譬如煑豆，隨湯涌沸，上下迴轉，中外皆爛，罪人在鍑，亦復如是，隨湯上下，從口至底，從底至口，或手足現，或腰腹現，或頭面現，獄卒以鐵鈎鈎取置餘鍑中，號咷悲叫，苦毒辛酸。
 For example, when the stewed beans are boiling in the soup, they turn up and down, and become rotten inside and outside. The sinner is in the pot, and the same is true. It goes up and down with the soup, from the mouth to the bottom, from the bottom to the mouth, and may appear on the hands and feet, or on the waist and abdomen, or on the head and face. , the jailer used an iron hook to take out the remains and put them in the coffin, howling and screaming, bitter and poisonous.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
「久受苦已，出多銅鍑地獄，慞惶馳走，求自救護，宿對所牽，不覺忽至石磨地獄。
 "I have been suffering for a long time. I have been out of many hells of copper and copper. I have been running away in panic, seeking to save myself. I have been dragged by others, and I have suddenly arrived in the hell of stone mills.
石磨地獄縱廣五百由旬，獄卒大怒，捉彼罪人撲熱石上，舒展手足，以大熱石壓其身上，迴轉揩磨，骨肉糜碎，膿血流出，苦毒切痛，悲號辛酸。
 The Stone Mill Hell is five hundred leagues wide in length. The jailer is so angry that he catches the sinner and throws him on the hot stone. He stretches out his arms and legs, presses the hot stone on his body, and grinds him around. His bones and flesh will be crushed, pus and blood will flow out, and he will scream with bitterness and pain. bitter.
餘罪未盡，故使不死。
 The remaining sins have not been exhausted, so he will not die.
「久受苦已，出石磨地獄，慞惶馳走，求自救護，宿對所牽，不覺忽至膿血地獄。
 "Having suffered for a long time, I came out of the Stone Mill Hell and ran away in panic, seeking to save myself. I was led by someone, but I suddenly ended up in the Pussy Blood Hell.
膿血地獄縱廣五百由旬，其地獄中有自然膿血，熱沸涌出，罪人於中東西馳走，膿血沸熱，湯其身體，手足頭面皆悉爛壞；
 The pus and blood hell is five hundred leagues wide in width. There is natural pus and blood in this hell, which boils and gushes out. The sinners run east and west in it, and the pus and blood boils and boils over their bodies. Their hands, feet, head, and face are all rotten and rotten.
又取膿血而自食之，湯其脣舌，從咽至腹，通徹下過，無不爛壞，苦毒辛酸，眾痛難忍。
 He also takes the pus and blood and feeds himself, and makes soup on the lips and tongue, from the throat to the abdomen, all the way down, and everything is rotten, bitter and pungent, and the pain is unbearable.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
「久受苦已，乃出膿血地獄，慞惶馳走，求自救護，宿罪所牽，不覺忽至量火地獄。
 "After suffering for a long time, I came out of the hell of pus and blood. I ran away in panic, seeking to save myself. Being dragged by my past sins, I suddenly arrived in the hell of fire.
量火地獄縱廣五百由旬，其地獄中有大火聚，自然在前。
 The length and breadth of the Fire Hell are five hundred leagues. There is a fire gathering in the Hell, so naturally it is in front.
其火焰熾，獄卒瞋怒馳迫罪人，手執鐵斗，使量火聚，彼量火時，燒其手足，遍諸身體，苦毒熱痛，呻吟號哭。
 The flames are blazing, and the jailer rushes at the sinner with anger, holding an iron bucket in his hand to measure the fire. When he measures the fire, it burns his hands and feet, and spreads all over his body, causing him to groan and cry.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
「久受苦已，乃出量火地獄，慞惶馳走，自求救護，宿對所牽，不覺忽到灰河地獄。
 "Having suffered for a long time, I came out of the Hell of Fire. I ran away in panic, asking for help. I was dragged by someone, and I suddenly arrived in the Hell of Gray River.
灰河地獄縱廣五百由旬，深五百由旬，灰湯涌沸，惡氣熢㶿，迴波相搏，聲響可畏，從底至上，鐵刺縱廣鋒長八寸，其河岸邊生長刀劍，其邊皆有獄卒狐狼，又其岸上有劍樹林，枝葉花實皆是刀劍，鋒刃八寸。
 The Hell of the Gray River is five hundred leagues wide and five hundred leagues deep. The gray water is boiling, and the evil aura is raging. The echoes are fighting each other, and the sound is terrifying. From the bottom to the top, there are iron thorns eight inches long in width, and swords grow on its banks. , there are jailers, foxes and wolves on its side, and there is a forest of swords on its bank, and the branches, leaves and flowers are actually swords with eight-inch sharp edges.
罪人入河，隨波上下，迴覆沈沒，鐵刺刺身，內外通徹，皮肉爛壞，膿血流出，苦痛萬端，悲號酸毒。
 Sinners enter the river, follow the waves up and down, and sink, with iron thorns piercing their bodies, both inside and outside, their skin and flesh are rotten, pus and blood flow out, they are in endless pain, and they cry out with acid and poison.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
「久受苦已，乃出灰河地獄至彼岸上，岸上利劍割刺身體，手足傷壞。
 "After suffering for a long time, I came out of the hell of the Gray River and reached the other bank. On the bank, my body was cut with sharp swords, and my hands and feet were injured.
爾時，獄卒問罪人言：
 At that time, the jailer asked the criminal:
『汝等來此，欲何所求？』
 "What do you want when you come here?" 』
罪人報言：
 Sinner's report:
『我等飢餓。』
 "I'm hungry." 』
獄卒即捉罪人撲熱鐵上，舒展身體，以鐵鈎擗口，洋銅灌之，燒其脣舌，從咽至腹，通徹下過，無不燋爛。
 The jailer immediately catches the criminal and throws him on a hot iron, stretches his body, uses an iron hook to smash his mouth, pours foreign copper into it, burns his lips and tongue, from the throat to the abdomen, and burns all the way down.
復有犲狼，牙齒長利，來嚙罪人，生食其肉。
 Again there are wolves with sharp teeth that come to bite sinners and eat their flesh raw.
於是，罪人為灰河所煮，利刺所刺，洋銅灌口，犲狼所食已，即便\xED\xA1\xA6\xED\xB3\xBA馳走上劍樹，上劍樹時，劍刃下向，下劍樹時，劍刃上向，手攀手絕，足蹬足絕，劍刃刺身，中外通徹，皮肉墮落，膿血流出，遂有白骨筋脉相連。
 Therefore, sinners are boiled by the gray river, pierced by sharp thorns, poured into their mouths by foreign copper, and eaten by wolves. Even if they walk up to the sword tree, when they go up to the sword tree, the sword's edge points downwards, and when they go down from the sword tree, the sword's edge points downwards. Upwards, the hands are grasping, the feet are kicking, the sword blade stabs the body, the inside and outside are penetrated, the skin and flesh are degenerated, pus and blood flow out, and then the white bones and tendons are connected.
時，劍樹上有鐵\xED\xA1\xB4\xED\xB9\xA8鳥，啄頭骨壞，唼食其腦，苦毒辛酸，號咷悲叫。
 At that time, there was an iron bird on the sword tree, pecking at the skull, biting the brain, and howling and screaming with bitterness and bitterness.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
還復來入灰河獄中，隨波上下，廻覆沈沒，鐵刺刺身，內外通徹，皮肉爛壞，膿血流出，唯有白骨浮漂於外，冷風來吹，肌肉還復，尋便起立，慞惶馳走，求自救護，宿對所牽，不覺忽至鐵丸地獄。
 Returned to the prison of the Gray River, going up and down with the waves, sinking back and forth, with iron thorns piercing the body, the inside and outside were penetrated, the skin and flesh were rotten, pus and blood flowed out, only the bones floated outside, the cold wind blew, the muscles recovered, and they were looking for a bowel movement He stood up and ran away in panic, seeking to save himself. He stayed in the right place and suddenly reached the hell of iron balls without realizing it.
鐵丸地獄縱廣五百由旬，罪人入已，有熱鐵丸自然在前，獄鬼驅捉，手足爛壞，舉身火然，苦痛悲號，萬毒竝至。
 The iron pill hell is five hundred leagues wide in width. When sinners enter, hot iron pills will naturally appear in front of them. Hell ghosts will chase them away, and their limbs will rot. Their bodies will be on fire, they will wail in pain, and all kinds of poison will come.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
「久受苦已，乃至出鐵丸地獄，慞惶馳走，求自救護，宿對所牽，不覺忽至釿斧地獄。
 "I have been suffering for a long time, and even left the Iron Pill Hell, running away in panic, seeking to save myself, and being dragged by the right person, I suddenly arrived in the Axe Hell.
釿斧地獄縱廣五百由旬，彼入獄已，獄卒瞋怒捉此罪人撲熱鐵上，以熱鐵釿斧破其手足、耳鼻、身體，苦毒辛酸，悲號叫喚。
 The axe hell is five hundred leagues wide in length. He has been imprisoned. The jailer is angry and grabs the sinner and throws him on the hot iron. He uses the hot iron ax to break his hands, feet, ears, nose, and body. He screams and screams with bitterness and poison.
餘罪未盡，猶復不死。
 The remaining sins have not been exhausted, and he is still immortal.
「久受罪已，出釿斧地獄，慞惶馳走，求自救護，宿罪所牽，不覺忽至犲狼地獄。
 "Having suffered for a long time, I came out of the Ax Hell and ran away in panic, seeking to save myself. Being dragged by my past sins, I suddenly ended up in the Wolf Hell.
犲狼地獄縱廣五百由旬，罪人入已，有群犲狼競來\xED\xA1\xA9\xED\xB9\xBE掣，䶩嚙拖抴，肉墮傷骨，膿血流出，苦痛萬端，悲號酸毒。
 The wolf hell is five hundred leagues wide in length and breadth. When sinners enter, there are groups of wolves competing to bite and drag them, causing flesh to fall and bones to be injured, pus and blood to flow out, causing endless pain and wailing acidity and poison.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
「久受苦已，乃出犲狼地獄，慞惶馳走，求自救護，宿對所牽，不覺忽至劍樹地獄。
 "After suffering for a long time, I came out of the Wolf Hell and ran away in panic, seeking to save myself. I was led by someone, but I suddenly arrived at the Sword Tree Hell.
劍樹地獄縱廣五百由旬，罪人入彼劍樹林中，有大暴風起吹，劍樹葉墮其身上，著手手絕，著足足絕，身體頭面無不傷壞。
 The sword tree hell is five hundred leagues wide in width. When a sinner enters the sword forest, a strong wind blows, and the sword leaves fall on his body. His hands and feet are all cut off, and his body, head and face are all damaged.
有鐵\xED\xA1\xB4\xED\xB9\xA8鳥立其頭上，啄其兩目，苦痛萬端，悲號酸毒。
 An iron bird stood on his head and pecked at his eyes. He was in great pain and howling bitterly.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
「久受苦已，乃出劍樹地獄，慞惶馳走，求自救護，宿罪所牽，不覺忽至寒氷地獄。
 "After suffering for a long time, I came out of the Sword Tree Hell and ran away in panic, seeking to save myself. I was dragged by my old sins and suddenly ended up in the Ice Hell.
寒氷地獄縱廣五百由旬，罪人入已，有大寒風來吹其身，舉體凍瘃，皮肉墮落，苦毒辛酸，悲號叫喚，然後命終。」
 The Ice Hell is five hundred leagues wide in width. When a sinner enters, a strong cold wind blows over his body. His whole body becomes frozen and bruised, his skin and flesh become rotten, he suffers bitterness and bitterness, he howls and screams, and then he dies. "
佛告比丘：
 The Buddha told the bhikkhu:
「黑繩大地獄有十六小地獄，周匝圍遶，各各縱廣五百由旬，從黑繩地獄至寒氷地獄。
 "The Great Black Rope Hell is surrounded by sixteen smaller hells, each five hundred leagues wide in length and width, from the Black Rope Hell to the Ice Hell.
何故名為黑繩地獄？
 Why is it called the Black Rope Hell?
其諸獄卒捉彼罪人撲熱鐵上，舒展其身，以熱鐵繩絣之使直，以熱鐵斧逐繩道斫，絣彼罪人，作百千段，猶如工匠以繩絣木，利斧隨斫，作百千段。
 The jailers caught the criminal and threw him on the hot iron, stretched his body, used the hot iron rope to make it straight, and used the hot iron ax to cut the rope one by one. With the ax chopped, hundreds and thousands of pieces can be made.
治彼罪人，亦復如是，苦毒辛酸，不可稱計。
 Treating those sinners will be like this, bitter and bitter, and cannot be calculated.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
是名為黑繩地獄。
 It's called the Black Rope Hell.
「復次，黑繩地獄獄卒捉彼罪人撲熱鐵上，舒展其身，以鐵繩絣，以鋸鋸之，猶如工匠以繩絣木，以鋸鋸之，治彼罪人，亦復如是，苦痛辛酸，不可稱計。
 "Again, the jailer of the Black Rope Hell catches the sinner on a hot iron, stretches his body, cuts it with an iron rope, and cuts it with a saw, just like a craftsman cuts wood with a rope, cuts it with a saw, and treats the sinner in the same way. The pain and suffering are beyond measure.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
是故名為黑繩地獄。
 That’s why it’s called the Black Rope Hell.
「復次，黑繩地獄捉彼罪人撲熱鐵上，舒展其身，以熱鐵繩置其身上，燒皮徹肉，燋骨沸髓，苦毒辛酸，痛不可計。
 "Again, in the Black Rope Hell, the sinner is caught on a hot iron, stretched out, and placed on his body with a hot iron rope. The skin is burned through the flesh, the bones are burned, and the marrow is boiling. The pain is incalculable and bitter.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
故名黑繩地獄。
 Hence the name Black Rope Hell.
「復次，黑繩地獄獄卒，懸熱鐵繩交橫無數，驅迫罪人，使行繩間，惡風暴起，吹諸鐵繩，歷落其身，燒皮徹肉，燋骨沸髓，苦毒萬端，不可稱計。
 "Again, the jailer of the Black Rope Hell crisscrossed numerous hot iron ropes to drive the sinners, causing a vicious storm to rise between the ropes, blowing the iron ropes down on their bodies, burning their skin and piercing their flesh, burning their bones and boiling their marrow. Bitterness is endless and cannot be calculated.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
故名黑繩。
 Hence the name Black Rope.
「復次，黑繩獄卒以熱鐵繩衣驅罪人被之，燒皮徹肉，燋骨沸髓，苦毒萬端，不可稱計。
 "Again, the black rope jailer used hot iron rope clothes to drive the criminals to death. The skin was burned to the flesh, the bones were boiling, and the marrow was boiling. The poison was so bitter that it was beyond measure.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
故名黑繩。
 Hence the name Black Rope.
其彼罪人久受苦已，乃出黑繩地獄，慞惶馳走，求自救護，宿對所牽，不覺忽至黑沙地獄，乃至寒氷地獄，然後命終，亦復如是。」
 That sinner has been suffering for a long time, so he comes out of the Black Rope Hell and runs away in panic, seeking to save himself. He is led by someone, and he suddenly ends up in the Black Sand Hell, or even the Ice Hell, and then dies, and the same happens again. "
佛告比丘：
 The Buddha told the bhikkhu:
「堆壓大地獄有十六小地獄，周匝圍遶，各各縱廣五百由旬。
 "The great hell is surrounded by sixteen smaller hells, each of which is five hundred leagues wide in length and breadth.
何故名為堆壓地獄？
 Why is it called the Heap of Pressure Hell?
其地獄中有大石山，兩兩相對，罪人入中，山自然合，堆壓其身，骨肉糜碎，山還故處，猶如以木擲木，彈却還離，治彼罪人，亦復如是，苦毒萬端，不可稱計。
 In this hell, there are big rocky mountains, two facing each other. When a sinner enters, the mountains will naturally close together and crush his body, and his bones and flesh will be crushed. The mountains will return to their former place, just like throwing a log at a tree, but the ball will come back. The sinner who was cured will also be restored. If this is the case, the bitterness is endless and cannot be calculated.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
是故名曰堆壓地獄。
 That’s why it’s called the Heap of Pressure Hell.
「復次，堆壓地獄有大鐵象，舉身火然，哮呼而來，蹴蹹罪人，宛轉其上，身體糜碎，膿血流出，苦毒辛酸，號咷悲叫。
 "Again, there is a huge iron elephant that is pressing down on the hell, its body is on fire, it is roaring, it kicks the sinner, and it turns around on top of it. The body is crushed, pus and blood flow out, and it howls and screams with bitterness and bitterness.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
故名堆壓。
 Hence the name pile pressure.
「復次，堆壓地獄其中獄卒。
 "Again, heaps up the jailers in hell.
捉諸罪人置於磨石中，以磨磨之，骨肉糜碎，膿血流出，苦毒辛酸，不可稱計。
 Catch all the sinners and put them in a millstone to grind them. Their bones and flesh will be minced, pus and blood will flow out, and they will be bitter and bitter, which cannot be measured.
其罪未畢，故使不死。
 His crime has not been completed, so he will not die.
故名堆壓。
 Hence the name pile pressure.
「復次，堆壓獄卒捉彼罪人臥大石上，以大石壓，骨肉糜碎，膿血流出，苦痛辛酸，萬毒竝至。
 "Again, the jailer caught the sinner lying on a big stone and pressed him down with the big stone. His bones and flesh were crushed to pieces, pus and blood flowed out, and he was in agony, bitterness, and all sorts of poisons.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
故名堆壓。
 Hence the name pile pressure.
「復次，堆壓獄卒取彼罪人臥鐵臼中，以鐵杵擣從足至頭，皮肉糜碎，膿血流出，苦痛辛酸，萬毒竝至。
 "Again, the jailer piled the prisoner under pressure, placed him in an iron mortar, and pounded him from his feet to his head with an iron pestle. The skin and flesh were minced, pus and blood flowed out, and he was in agony, bitterness, and poison.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
故名堆壓。
 Hence the name pile pressure.
其彼罪人久受苦已，乃出堆壓地獄，慞惶馳走，求自救護，宿罪所牽，不覺忽至黑沙地獄，乃至寒氷地獄，然後命終，亦復如是。」
 That sinner has been suffering for a long time, so he comes out of the Heap Hell and runs away in panic, seeking to save himself. Being dragged by his old sins, he suddenly ends up in the Black Sand Hell, or even the Ice Hell, and then dies, and the same happens again. "
佛告比丘：
 The Buddha told the bhikkhu:
「叫喚大地獄有十六小地獄，周匝圍遶，各各縱廣五百由旬。
 "The Great Hell of Calling is surrounded by sixteen smaller hells, each five hundred leagues wide in length and breadth.
何故名為叫喚地獄？
 Why is it called Calling Hell?
其諸獄卒捉彼罪人擲大鑊中，熱湯涌沸，煮彼罪人，號咷叫喚，苦痛辛酸，萬毒竝至。
 The jailers caught the sinner and threw him into a big wok. The hot soup boiled and boiled the sinner. He screamed and screamed, causing pain, bitterness, and all kinds of poison.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
故名叫喚地獄。
 Hence the name Hell.
「復次，叫喚地獄其諸獄卒，取彼罪人擲大鐵瓮中，熱湯涌沸而煮罪人，號咷叫喚，苦切辛酸。
 "Again, call the jailers of hell, take the sinner and throw him into a large iron urn. The hot soup will boil and boil the sinner. He will scream and scream, making him miserable.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
故名叫喚。
 Hence the name.
「復次，叫喚地獄其諸獄卒，取彼罪人置大鐵鍑中，熱湯涌沸，煮彼罪人，號咷叫喚，苦痛辛酸。
 "Again, call the jailers of hell, take the sinner and place him in a large iron tomb, boil the sinner with hot water, and make him scream and scream, causing pain and agony.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
故名叫喚。
 Hence the name.
「復次，叫喚地獄其諸獄卒，取彼罪人擲小鍑中，熱湯涌沸，煮彼罪人，號咷叫喚，苦痛辛酸。
 "Again, call the jailers of hell, take the sinner and throw it into a small torrent. The hot soup will boil, boil the sinner, howl and scream, causing pain and agony.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
故名叫喚地獄。
 Hence the name Hell.
「復次，叫喚地獄其諸獄卒，取彼罪人擲大\xED\xA1\xA2\xED\xBB\xBC上，反覆煎熬，號咷叫喚，苦痛辛酸。
 "Again, call the jailers of hell, take the sinner and throw him on the big stick. He will be tortured repeatedly, howling and screaming, in agony and agony.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
故名叫喚。
 Hence the name.
久受苦已，乃出叫喚地獄，慞惶馳走，求自救護，宿對所牽，不覺忽至黑沙地獄，乃至寒氷地獄，爾乃至終。」
 After suffering for a long time, he came out of the hell and ran away in panic, begging for self-rescue. He was led by the right person, and he suddenly reached the black sand hell, and even the ice hell, and finally ended up there. "
佛告比丘：
 The Buddha told the bhikkhu:
「大叫喚地獄有十六小獄，周匝圍遶。
 "Shouting to hell, there are sixteen small hells surrounding it.
何故名為大叫喚地獄？
 Why is it called Screaming to Hell?
其諸獄卒取彼罪人著大鐵釜中，熱湯涌沸而煮罪人，號咷叫喚、大叫喚，苦痛辛酸，萬毒並至。
 The jailers put the criminal into a large iron cauldron, boiled the criminal with hot water, howled and screamed, causing pain, bitterness, and all kinds of poison.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
故名大叫喚地獄。
 Hence the name Screaming to Hell.
「復次，大叫喚地獄其諸獄卒，取彼罪人擲大鐵瓮中，熱湯涌沸而煮罪人，號咷叫喚、大叫喚，苦切辛酸，萬毒並至。
 "Again, he shouted loudly to the jailers of hell, took the sinner and threw him into a large iron vat. The hot water boiled and boiled the sinner. He screamed and screamed. It was bitter and bitter, and all kinds of poisons came together.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
故名大叫喚地獄。
 Hence the name Screaming to Hell.
「復次，大叫喚獄卒取彼罪人置鐵鑊中，熱湯涌沸，煮彼罪人，號咷叫喚，苦毒辛酸，萬毒並至。
 "Again, he shouted to the jailer to take the sinner and put him in an iron wok. The hot soup boiled and boiled the sinner. He screamed and screamed. Bitter and bitter, all kinds of poisons came together.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
故名大叫喚地獄。
 Hence the name Screaming to Hell.
「復次，大叫喚地獄其諸獄卒，取彼罪人擲小鍑中，熱湯涌沸，煮彼罪人，號咷叫喚、大叫喚，苦痛辛酸，萬毒並至，故名大叫喚。
 "Again, he shouted loudly and called the jailers of hell, took the sinner and threw it into a small cat. The hot soup boiled and boiled the sinner. He screamed and screamed. It was painful and bitter, and all kinds of poisons came together, so it was called loud shouting.
「復次，大叫喚地獄其諸獄卒，取彼罪人擲大\xED\xA1\xA2\xED\xBB\xBC上，反覆煎熬，號咷叫喚、大叫喚，苦痛辛酸，萬毒並至。
 "Again, he shouted loudly to the jailers of hell, took the sinner and threw it on a large sword. He was tortured repeatedly, howling and shouting, suffering and suffering, and all kinds of poisons.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
故名大叫喚。
 Hence the name shouting.
久受苦已，乃出大叫喚地獄，慞惶馳走，求自救護，宿對所牽，不覺忽至黑沙地獄，乃至寒氷地獄，爾乃命終。」
 After suffering for a long time, he came out of the hell and ran away in panic, begging for self-rescue. He was led by someone, and suddenly he was in the black sand hell, or even the ice hell, where he died. "
佛告比丘：
 The Buddha told the bhikkhu:
「燒炙大地獄有十六小獄，周匝圍遶，何故名為燒炙大地獄？
 "The Great Burning Hell has sixteen smaller hells surrounding it. Why is it called the Great Burning Hell?
爾時，獄卒將諸罪人置鐵城中，其城火然，內外俱赤，燒炙罪人，皮肉燋爛，苦痛辛酸，萬毒並至。
 At that time, the jailers put the sinners into the iron city. The city was ablaze, and the inside and outside were red. The sinners were burned, and their skin and flesh were burned to death, causing pain and bitterness, and all kinds of poisons were coming.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
是故名為燒炙地獄。
 That’s why it’s called the Burning Hell.
「復次，燒炙地獄其諸獄卒，將彼罪人入鐵室內，其室火然，內外俱赤，燒炙罪人，皮肉燋爛，苦痛辛酸，萬毒並至。
 "Again, the guards of the Burning Hell will put the sinner into an iron chamber. The chamber will be ablaze, and the inside and outside will be red. The sinner will be burned, and his skin and flesh will be burned to death, causing pain and bitterness, as well as all kinds of poisons.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
是故名為燒炙地獄。
 That’s why it’s called the Burning Hell.
「復次，燒炙地獄其諸獄卒，取彼罪人著鐵樓上，其樓火然，內外俱赤，燒炙罪人，皮肉燋爛，苦痛辛酸，萬毒並至。
 "Again, the jailers of the Burning Hell will take the sinner and put him on the iron tower. The tower will be ablaze, and the inside and outside will be red. The sinner will be burned, and the skin and flesh will be burned to death, causing pain and bitterness, as well as all kinds of poisons.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
是故名為燒炙地獄。
 That’s why it’s called the Burning Hell.
「復次，燒炙地獄其諸獄卒，取彼罪人擲著大鐵陶中，其陶火燃，內外俱赤，燒炙罪人，皮肉燋爛，苦痛辛酸，萬毒並至。
 "Again, the jailers of the Burning Hell will take the sinner and throw it into a large iron pottery. The pottery will be on fire, and the inside and outside will be red. The sinner will be burned, and the skin and flesh will be burned to death, causing pain, bitterness, and all kinds of poisons.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
是故名為燒炙地獄。
 That’s why it’s called the Burning Hell.
「復次，燒炙地獄其諸獄卒，取彼罪人擲大\xED\xA1\xA2\xED\xBB\xBC上，其\xED\xA1\xA2\xED\xBB\xBC火然，中外俱赤，燒炙罪人，皮肉燋爛，苦痛辛酸，萬毒並至。
 "Again, the jailers of the Burning Hell will take the sinner and throw it into a large sword. The gun will be blazing with fire, and the inside and outside will be red. The sinner will be burned, and the skin and flesh will be burned to death, causing pain and bitterness, as well as all kinds of poisons.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
久受苦已，乃出燒炙地獄，慞惶馳走，求自救護，宿罪所牽，不覺忽至黑沙地獄，乃至寒氷地獄，然後命終，亦復如是。」
 After suffering for a long time, he came out of the Burning Hell and ran away in panic, seeking to save himself. Being dragged by his past sins, he suddenly went to the Black Sand Hell, and even the Ice Hell, and then died, and the same happened again. "
佛告比丘：
 The Buddha told the bhikkhu:
「大燒炙地獄有十六小獄，周匝圍遶，各各縱廣五百由旬。
 "The Great Burning Hell has sixteen smaller hells, which are surrounded by circles, each of which is five hundred leagues wide in length and breadth.
云何名大燒炙地獄？
 Why is it called the Great Burning Hell?
其諸獄卒將諸罪人置鐵城中，其城火然，內外俱赤，燒炙罪人，重大燒炙，皮肉燋爛，苦痛辛酸，萬毒並至。
 The jailers put the sinners into the iron city. The city was ablaze, and the inside and outside were red. The sinners were burned severely, and the skin and flesh were burned to death. They were painful and bitter, and all kinds of poisons were inflicted on them.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
是故名為大燒炙地獄。
 That’s why it’s called the Great Burning Hell.
「復次，大燒炙地獄其諸獄卒，將諸罪人入鐵室中，其室火燃，內外俱赤，燒炙罪人，重大燒炙，皮肉燋爛，苦痛辛酸，萬毒並至。
 "Again, in the Great Burning Hell, the jailers put the sinners into iron chambers. The chambers were on fire, and the inside and outside were red. The sinners were burned, and the sinners were severely burned. The skin and flesh were burned to death, and there was pain and bitterness, as well as all kinds of poisons.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
是故名為大燒炙地獄。
 That’s why it’s called the Great Burning Hell.
「復次，大燒炙地獄其諸獄卒，取彼罪人著鐵樓上，其樓火燃，內外俱赤，燒炙罪人，重大燒炙，皮肉燋爛，苦痛辛酸，萬毒並至。
 "Again, in the Great Burning Hell, the jailers will take the sinner to the iron tower. The tower will be ablaze, and the inside and outside will be red. The sinner will be burned. The burning will be severe, the skin and flesh will be burned to death, the pain will be bitter, and all kinds of poison will come.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
是故名曰大燒炙地獄。
 That’s why it’s called the Great Burning Hell.
「復次，大燒炙地獄其諸獄卒，取彼罪人著大鐵陶中，其陶火然，內外俱赤，燒炙罪人，重大燒炙，苦痛辛酸，萬毒並至。
 "Again, the guards of the Great Burning Hell will take the sinner and place him in a large iron pottery. The pottery will be blazing with fire, and will be red both inside and outside. The sinner will be burned, and the sinner will be severely burned, suffering, suffering, and suffering from all kinds of poisons.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
是故名為大燒炙地獄。
 That’s why it’s called the Great Burning Hell.
「復次，大燒炙地獄中自然有大火坑，火焰熾盛，其坑兩岸有大火山，其諸獄卒捉彼罪人貫鐵叉上，竪著火中，燒炙其身，重大燒炙，皮肉燋爛，苦痛辛酸，萬毒並至。
 "Again, in the Great Burning Hell, there will naturally be a large fire pit with blazing flames. There are large volcanoes on both sides of the pit. The jailers will seize the sinner and impale him on an iron cross, hold him upright in the fire, and burn his body. The fire will be severe and the skin and flesh will be burned. Death, pain, bitterness, and all kinds of poisons come together.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
久受苦已，然後乃出大燒炙地獄，慞惶馳走，求自救護，宿對所牽，不覺忽至黑沙地獄，乃至寒氷地獄，爾乃命終，亦復如是。」
 After suffering for a long time, you will emerge from the Great Burning Hell, running away in panic, seeking to save yourself, and you will be led by someone. Suddenly, you will not realize that you are in the Black Sand Hell, or even the Ice Hell, and you will die, and it will be the same again. "
佛告比丘：
 The Buddha told the bhikkhu:
「無間大地獄有十六小獄，周匝圍遶，各各縱廣五百由旬。
 "The Great Hell of Infinite Hell has sixteen smaller hells, which are surrounded by circles, each of which is five hundred leagues wide in length and breadth.
云何名無間地獄？
 Why is it called endless hell?
其諸獄卒捉彼罪人剝其皮，從足至頂，即以其皮纏罪人身，著火車輪，疾駕火車，輾熱鐵地，周行往返，身體碎爛，皮肉墮落，苦痛辛酸，萬毒並至。
 The jailers caught the criminal and skinned him from the feet to the top, then wrapped the skin around the criminal's body, rode the train wheel, drove the train at high speed, rolled over the hot iron ground, and traveled back and forth. Poison comes.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
是故名為無間地獄。
 That’s why it’s called endless hell.
「復次，無間大地獄有大鐵城，其城四面有大火起，東焰至西，西焰至東，南焰至北，北焰至南，上焰至下，下焰至上，焰熾迴遑，無間空處，罪人在中，東西馳走，燒炙其身，皮肉燋爛，苦痛辛酸，萬毒並至。
 "Furthermore, there is a great iron city in the Great Infinite Hell. There are great fires on all sides of the city. The east flames go to the west, the west flames go to the east, the south flames go to the north, the north flames go to the south, the upper flames go to the bottom, the lower flames go to the top, and the flames are blazing. Returning to the endless space, the sinner is in it, things are running away, his body is burned, his skin and flesh are rotten, there is pain and bitterness, and all kinds of poisons are coming.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
是故名為無間地獄。
 That’s why it’s called endless hell.
「復次，無間大地獄中有鐵城，火起洞然，罪人在中，火焰燎身，皮肉燋爛，苦痛辛酸，萬毒並至。
 "Furthermore, there is an iron city in the Great Infinite Hell. Fire breaks out in the hole, and sinners are in it. The flames burn their bodies, their skin and flesh are rotten, they suffer pain and bitterness, and all kinds of poisons are there.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
是故名為無間地獄。
 That’s why it’s called endless hell.
「復次，大無間地獄罪人在中，久乃門開，其諸罪人\xED\xA1\xA6\xED\xB3\xBA走往趣。
 "Furthermore, there are sinners in the Great Infinite Hell, and the door is opened for a long time, and all the sinners go there.
彼當走時，身諸肢節，皆火焰出，猶如力士執大草炬逆風而走，其焰熾然。
 When he was walking, all the limbs and joints of his body were in flames, just like a strong man holding a big straw torch and walking against the wind, the flames blazing.
罪人走時，亦復如是。
 The same thing happens when the sinner goes away.
走欲至門，門自然閉，罪人\xED\xA1\xB9\xED\xBB\xBB\xED\xA1\xA0\xED\xB2\x86，伏熱鐵地，燒炙其身，皮肉燋爛，苦痛辛酸，萬毒並至。
 When you reach the door, the door will be closed. The sinner will be exposed to the hot iron ground, burning his body, his skin and flesh will be burned to death, he will suffer pain and bitterness, and all kinds of poison will come to him.
餘罪未畢，故使不死。
 The remaining sins have not been completed, so he will not die.
是故名為無間地獄。
 That’s why it’s called endless hell.
「復次，無間地獄其中罪人，舉目所見，但見惡色，耳有所聞，但聞惡聲，鼻有所聞，但聞臭惡，身有所觸，但觸苦痛，意有所念，但念惡法。
 "Furthermore, sinners in the Eternal Hell will see evil colors with their eyes, hear with their ears but hear evil sounds, hear with their noses but smell bad smells, touch their bodies but feel pain, and have thoughts in their minds. , but think of bad laws.
又其罪人彈指之頃，無不苦時，故名無間地獄。
 In addition, sinners will suffer all the time in the blink of an eye, so it is called the endless hell.
其中眾生久受苦已，從無間出，慞惶馳走，求自救護，宿對所牽，不覺忽到黑沙地獄，乃至寒氷地獄，爾乃命終，亦復如是。」
 The sentient beings among them have been suffering for a long time. They come out of nowhere and run around in panic, seeking to save themselves. They are led by the right person, and they suddenly end up in the black sand hell or even the ice hell. Then they die, and they will be like this again. "
爾時，世尊即說頌曰：
 At that time, the World-Honored One began to eulogize:
「身為不善業，　　口意亦不善，
 "My body is not wholesome, and my words and thoughts are also not wholesome.
斯墮想地獄，　　怖懼衣毛竪。
 He is thinking about hell, and his hair stands on end in fear.
惡意向父母，　　佛及諸聲聞，
 Malice towards parents, Buddha and all the voice-hearers,
則墮黑繩獄，　　苦痛不可稱。
 Then he will fall into the black rope prison and suffer indescribable pain.
但造三惡業，　　不修三善行，
 But if you create three evil deeds and do not practice three good deeds,
墮堆壓地獄，　　苦痛不可稱。
 Falling into hell, the pain is indescribable.
瞋恚懷毒害，　　殺生血污手，
 Anger harbors poison, killing lives stains hands with blood,
造諸雜惡行，　　墮叫喚地獄。
 He commits all sorts of evil deeds and falls into hell.
常習眾邪見，　　為愛網所覆，
 Often accustomed to wrong views, caught in the net of love,
造此卑陋行，　　墮大叫喚獄。
 For doing this despicable thing, you will fall into a loud cry and call for hell.
常為燒炙行，　　燒炙諸眾生，
 He often practices burning and burning, burning and burning all living beings.
墮燒炙地獄，　　長夜受燒炙。
 Fall into the burning hell, where you will be burned for a long night.
捨於善果業，　　善果清淨道，
 Give up the good fruits and karma, the good fruits lead to the pure path,
為眾弊惡行，　　墮大燒炙獄。
 For all the evil deeds, he will fall into the great burning hell.
為極重罪行，　　必生惡趣業，
 For extremely serious crimes, bad karma will inevitably arise.
墮無間地獄，　　受罪不可稱。
 Fall into the endless hell, and suffer indescribable sins.
想及黑繩獄，　　堆壓二叫喚，
 Thinking of the black rope prison, two cries piled up,
燒炙大燒炙，　　無間為第八。
 Burning, burning, burning and burning, Wu Jian is the eighth.
此八大地獄，　　洞然火光色，
 These eight hells are filled with the color of fire,
斯由宿惡殃，　　小獄有十六。」
 Because of the evil caused by the past, there are sixteen small prisons. "
佛告比丘：
 The Buddha told the bhikkhu:
「彼二大金剛山間有大風起，名為增佉，若使此風來至此四天下及八千天下者，吹此大地及諸名山須彌山王去地十里，或至百里，飛颺空中，皆悉糜碎。
 "There is a strong wind rising between the two great Vajra Mountains, named Zengji. If this wind comes to the four worlds and the eight thousand worlds, it will blow across this land and the famous mountains for ten miles or even a hundred miles from where King Sumeru went, and fly up in the air. , all crushed to pieces.
譬如壯士，手把輕糠散於空中。
 It is like a strong man scattering light chaff in the air.
彼大風力，若使來者，吹此天下，亦復如是。
 If that strong wind blows over the world, it will be like this again.
由有二大金剛山遮止此風，故使不來。
 There are two great Vajra Mountains that block this wind, so it cannot come.
比丘！當知此金剛山多所饒益，亦是眾生行報所致。
 Bhikkhu! You should know that the many benefits of this Vajra Mountain are also caused by the deeds of sentient beings.
「又彼二山間風，焰熾猛熱，若使彼風來至此四天下者，其中眾生、山河、江海、草木、叢林皆當燋枯。
 "Moreover, the wind between the two mountains is blazing and hot. If the wind were to come to the four heavens, all living beings, mountains, rivers, rivers, seas, vegetation, and jungles would wither.
猶如盛夏斷生濡草，置於日中，尋時萎枯。
 Just like the wet grass that grows in midsummer and is placed in the middle of the day, it will wither in time.
彼風如是，若使來至此世界，熱氣燒炙，亦復如是。
 The wind is like this, and if it comes to this world and the heat is burning, it will be like this again.
由此二金剛山遮止此風，故使不來。
 Therefore, the two Vajra Mountains block this wind, so it cannot come.
比丘！當知此金剛山多所饒益，亦是眾生行報所致。
 Bhikkhu! You should know that the many benefits of this Vajra Mountain are also caused by the deeds of sentient beings.
「又彼二山間風，臭處不淨，腥穢酷烈，若使來至此天下者，熏此眾生皆當失目。
 "Moreover, the wind between the two mountains is so foul and filthy that if it comes to this world, all sentient beings will be blinded by it.
由此二大金剛山遮止此風，故使不來。
 Therefore, the two great Vajra Mountains block this wind, so it cannot come.
比丘！當知此金剛山多所饒益，亦是眾生行報所致。
 Bhikkhu! You should know that the many benefits of this Vajra Mountain are also caused by the deeds of sentient beings.
「又彼二山中間復有十地獄：
 "And between the two mountains there are ten hells:
一名厚雲，二名無雲，三名呵呵，四名奈何，五名羊鳴，六名須乾提，七名優鉢羅，八名拘物頭，九名分陀利，十名鉢頭摩。
 One is Houyun, the other is Wuyun, the third is Hehe, the fourth is Naihe, the fifth is Sheep Ming, the sixth is Surganti, the seventh is Upala, the eighth is Juwutou, the ninth is Fendali, and the tenth is Bhatoumo. .
云何厚雲地獄？
 Why is the cloud so thick and cloudy as hell?
其獄罪人自然生身，譬如厚雲，故名厚雲。
 The criminals in the prison are born naturally, such as Houyun, so they are named Houyun.
云何名曰無雲？
 Why is the cloud called Wuyun?
其彼獄中受罪眾生，自然生身，猶如段肉，故名無雲。
 The sentient beings who suffered sins in the prison were born naturally, just like pieces of flesh, hence the name Wuyun.
云何名呵呵？
 What's the name of the cloud?
其地獄中受罪眾生，苦痛切身，皆稱呵呵，故名呵呵。
 The suffering sentient beings in the hell are all suffering and are called Hehe, hence the name Hehe.
云何名奈何？
 Yunhe Mingnaihe?
其地獄中受罪眾生，苦痛酸切，無所歸依，皆稱奈何，故名奈何。
 The suffering sentient beings in this hell are in agony and have no refuge, so they all call it Naihe, hence the name Naihe.
云何名羊鳴？
 Why is it called Sheep Ming?
其地獄中受罪眾生，苦痛切身，欲舉聲語，舌不能轉，直如羊鳴，故名羊鳴。
 The suffering beings in this hell are in intense pain and want to raise their voices, but their tongues cannot turn around, just like the sound of a sheep's cry, hence the name sheep's cry.
云何名須乾提？
 Why is it called Xuganti?
其地獄中舉獄皆黑，如須乾提華色，故名須乾提。
 All the hells in this hell are black, as if they were as beautiful as Xu Gan Ti, hence the name Xu Gan Ti.
云何名優鉢羅？
 Why is Yunboluo named?
其地獄中舉獄皆青，如優鉢羅華，故名優鉢羅。
 All the hells in this hell are green, like the flowers of Ubala, so it is named Ubala.
云何名俱物頭？
 Why is it called Juwutou?
其地獄中舉獄皆紅，如俱物頭華色，故名俱物頭。
 All the hells in this hell are red, like the flowery color of Juwutou, so it is called Juwutou.
云何名分陀利？
 Why is it called Fentuoli?
其地獄中舉獄皆白，如分陀利華色，故名分陀利。
 All the hells in this hell are white, like the color of Fendali, so it is named Fendali.
云何名鉢頭摩？
 Why is it called Bo Tou Mo?
其地獄中舉獄皆赤，如鉢頭摩華色，故名鉢頭摩。」
 All the hells in this hell are red, like the color of the flower-colored bowl head, so it is called the bowl head mo. "
佛告比丘：
 The Buddha told the bhikkhu:
「喻如有篅受六十四斛，滿中胡麻，有人百歲持一麻去，如是至盡，厚雲地獄受罪未竟，如二十厚雲地獄壽與一無雲地獄壽等，如二十無雲地獄壽與一呵呵地獄壽等，如二十呵呵地獄壽與一奈何地獄壽等，如二十奈何地獄壽與一羊鳴地獄壽等，如二十羊鳴地獄壽與一須乾提地獄壽等，如二十須乾提地獄壽與一優鉢羅地獄壽等，如二十優鉢羅地獄壽與一拘物頭地獄壽等，如二十拘物頭地獄壽與一分陀利地獄壽等，如二十分陀利地獄壽與一鉢頭摩地獄壽等，如二十鉢頭摩地獄壽，名一中劫，如二十中劫，名一大劫。
 "It is like a person who receives sixty-four husks of dendrobium and is full of flax. Someone holds one flax for a hundred years. Until the end of this, the sufferings of the thick cloud hell have not been completed, such as twenty thick cloud hell life and one cloudless hell life, etc., such as two The life span of ten hells without clouds is equal to the life span of one hell hell, such as the life span of twenty hells of hell and the life span of one hell, such as the life span of twenty hells and the life of one hell of sheep, etc. The life span of hells of twenty hells and the life of one hell is like the life span of twenty hells with the sound of sheep. The life span of the hells is equal to twenty suganti hell lives and the life span of the hells of one Umbala is equal to the life span of twenty Umbala hells and the life span of the hells of one Umbala. The life span of the Dali hell is equal to twenty minutes of the life of the Dali hell and the life of the Bhatuma hell. For example, the life span of twenty Bhatuma hells is called one middle kalpa. For example, the life span of twenty middle kalpas is called one big kalpa.
鉢頭摩地獄中火焰熱熾盛，罪人去火一百由旬，火已燒炙；
 The flames in the Patuma Hell are blazing hot, and the sinners have been removed from the fire for a hundred yojanas, and the fire has already burned them;
去六十由旬，兩耳已聾，無所聞知；
 After going sixty leagues, my ears were deafened and I heard nothing;
去五十由旬，兩目已盲，無所復見。
 After going fifty yojanas, I became blind and could no longer see.
瞿波梨比丘已懷惡心，謗舍利弗、目犍連，身壞命終，墮此鉢頭摩地獄中。
 Bhikkhu Kupali had a bad intention and slandered Sariputra and Moggallana. His body was destroyed and he died, falling into the Bhatuma Hell.
「爾時，梵王說此偈言：
 "At that time, King Brahma spoke this verse:
「『夫士之生，　　斧在口中，
 "'A husband is born with an ax in his mouth,
所以斬身，　　由其惡口。
 So he beheaded himself because of his bad words.
應毀者譽，　　應譽者毀，
 Those who deserve to be destroyed are praised, those who deserve to be praised are destroyed,
口為惡業，　　身受其罪。
 The mouth is a bad karma, and the body suffers the consequences.
技術取財，　　其過薄少，
 Technology makes money, but it is too thin and too little.
毀謗賢聖，　　其罪甚重。
 Slandering sages is a very serious crime.
百千無雲壽，　　四十一雲壽，
 Hundreds and thousands of years without clouds, forty-one clouds of life,
謗聖受斯殃，　　由心口為惡。』
 Those who slander the saints suffer such calamity, doing evil with their heart and mouth. 』
」
佛告比丘：
 The Buddha told the bhikkhu:
「彼梵天說如是偈，為真正言，佛所印可。
 "That stanza spoken by Brahma is the true saying, approved by the Buddha.
所以者何？
 So what?
我今如來、至真、等正覺亦說此義。
 I, the Tathagata, the True One, the Right Enlightenment, also speak this meaning.
「夫士之生，　　斧在口中，
 "A husband is born with an ax in his mouth,
所以斬身，　　由其惡言。
 So he beheaded himself because of his bad words.
應毀者譽，　　應譽者毀，
 Those who deserve to be destroyed are praised, those who deserve to be praised are destroyed,
口為惡業，　　身受其罪。
 The mouth is a bad karma, and the body suffers the consequences.
技術取財，　　其過薄少，
 Technology makes money, but it is too thin and too little.
毀謗賢聖，　　其罪甚重。
 Slandering sages is a very serious crime.
百千無雲壽，　　四十一雲壽，
 Hundreds and thousands of years without clouds, forty-one clouds of life,
謗聖受斯殃，　　由心口為惡。」
 Those who slander the saints suffer such calamity, doing evil with their heart and mouth. "
佛告比丘：
 The Buddha told the bhikkhu:
「閻浮提南大金剛山內，有閻羅王宮，王所治處縱廣六千由旬，其城七重，七重欄楯、七重羅網、七重行樹，乃至無數眾鳥相和悲鳴，亦復如是。
 "In the Great Vajra Mountain of Jambudvipa, there is the palace of the King of Yama. The area where the king rules is six thousand leagues wide. Its city has seven levels, seven levels of railings, seven levels of nets, seven levels of rows of trees, and even countless birds singing and mourning. The same is true.
然彼閻羅王晝夜三時，有大銅鑊自然在前。
 However, at three o'clock in the day and night, King Yama naturally had a large copper wok in front of him.
若鑊出宮內，王見畏怖，捨出宮外。
 If the wok leaves the palace, the king will be frightened and leave the palace.
若鑊出宮外，王見畏怖，捨入宮內。
 If the wok goes out of the palace, the king will be frightened and throw it away inside the palace.
有大獄卒，捉閻羅王臥熱鐵上，以鐵鈎擗口使開，洋銅灌之，燒其脣舌，從咽至腹，通徹下過，無不燋爛。
 There was a great jailer who caught Yama lying on a hot iron, used an iron hook to smash his mouth open, poured foreign copper into him, burned his lips and tongue, and burned everything from his throat to his abdomen.
受罪訖已，復與諸婇女共相娛樂。
 After suffering the crime, he went back to having fun with the girls.
彼諸大臣同受福者，亦復如是。」
 The same is true for those ministers who are blessed together. "
佛告比丘：
 The Buddha told the bhikkhu:
「有三使者，云何為三？
 “There are three messengers, why are they three?
一者老，二者病，三者死。
 One is old, the other is sick, and the third is dead.
有眾生身行惡，口言惡，心念惡，身壞命終，墮地獄中。
 There are sentient beings who do evil things with their bodies, speak evil words with their mouths, and have evil thoughts in their minds. Their bodies will be destroyed and they will end up falling into hell.
獄卒將此罪人詣閻羅王所，到已，白言：
 The jailer brought this criminal to King Yama. When he arrived, he said in plain words:
『此是天使所召也，唯願大王善問其辭。』
 "This is what the angel called me. I only hope that your Majesty will be able to ask for his words." 』
王問罪人言：
 The king asked the sinner:
『汝不見初使耶？』
 "Don't you see the first messenger?" 』
罪人報言：
 Sinner's report:
『我不見也。』
 "I don't see you." 』
王復告曰：
 Wang Fu told:
『汝在人中時，頗見老人頭白齒落，目視矇矇，皮緩肌\xED\xA1\x8C\xED\xBE\x85，僂脊柱杖，呻吟而行，身體戰掉，氣力衰微。
 "When you are among people, you can see that the old man has white teeth on his head, his eyes are blurry, his skin is slow and his muscles are bent, his spine is stooped, he is groaning, his body is broken, and his strength is weak.
見此人不？』
 Have you seen this person? 』
罪人言：
 The sinner says:
『見。』
 "See. 』
王復告曰：
 Wang Fu told:
『汝何不自念：
 "Why don't you think to yourself:
「我亦如是。」
 Me too.
』彼人報言：
 ” The other person reported:
『我時放逸，不自覺知。』
 "I'm always letting my hair down, but I don't realize it." 』
王復語言：
 Wang Fu language:
『汝自放逸，不能修身、口、意，改惡從善，今當令汝知放逸苦。』
 "You have been careless and unable to cultivate your body, speech, and mind, and change your evil ways to do good. Now I should make you realize the pain of being careless." 』
王又告言：
 The king again said:
『今汝受罪，非父母過，非兄弟過，亦非天帝，亦非先祖，亦非知識、僮僕、使人，亦非沙門、婆羅門過。
 "The fault you are suffering now is not the fault of your parents, brothers, emperors of heaven, ancestors, knowledge, servants, envoys, ascetics, or brahmins.
汝自有惡，汝今自受。』
 You have your own evil, and you will suffer it now. 』
「時，閻羅王以第一天使問罪人已，復以第二天使問罪人言：
 "At that time, King Yama used the first angel to question the sinner, and then the second angel to ask the sinner:
『云何汝不見第二天使耶？』
 "Why didn't you see the angel on the second day?" 』
對曰：
 To say:
『不見。』
 "not see. 』
王又問言：
 The king asked again:
『汝本為人時，頗見人疾病困篤，臥著牀褥，屎尿臭處，身臥其上，不能起居，飲食須人，百節酸疼，流淚呻吟，不能言語。
 "When you were a human being, you often saw people who were sick and sleepy. They were lying on beds with stinking feces and urine, and their bodies were lying on them. They couldn't live, they had to eat and drink, their joints were sore, they shed tears and groaned, and they couldn't speak.
汝見是不？』
 Do you see it? 』
答曰：
 Answer:
『見。』
 "See. 』
王又報言：
 The king reported again:
『汝何不自念：
 "Why don't you think to yourself:
「如此病苦，我亦當爾？」
 I am so sick and suffering, why should I do it?
』罪人報言：
 "The sinner's report:
『我時放逸，不自覺知。』
 "I'm always letting my hair down, but I don't realize it." 』
王又語言：
 Wang You’s language:
『汝自放逸，不能修身、口、意，改惡從善，今當令汝知放逸苦。』
 "You have been careless and unable to cultivate your body, speech, and mind, and change your evil ways to do good. Now I should make you realize the pain of being careless." 』
王又告言：
 The king again said:
『今汝受罪，非父母過，非兄弟過，亦非天帝過，亦非先祖，亦非知識、僮僕、使人，亦非沙門、婆羅門過。
 "The fault you are suffering now is not the fault of your parents, brothers, gods, emperors, ancestors, knowledge, servants, envoys, ascetics, or brahmins.
汝自為惡，汝今自受。』
 You have done evil, and you will suffer it now. 』
「時，閻羅王以第二天使問罪人已，復以第三天使問罪人言：
 "At that time, King Yama sent the second angel to question the sinner, and then the third angel asked the sinner:
『云何汝不見第三天使耶？』
 "Why don't you see the third angel?" 』
答言：
 Answer:
『不見。』
 "not see. 』
王又問言：
 The king asked again:
『汝本為人時，頗見人死，身壞命終，諸根永滅，身體挺直，猶如枯木，捐棄塚間，鳥獸所食，或衣棺槨，或以火燒。
 "When you were a human being, you often saw people dying. Their bodies were destroyed and their lives ended. All their roots were destroyed forever. Their bodies were upright like a dead tree. They were abandoned in graves and eaten by birds and beasts, or their clothes, coffins, and coffins were burned by fire.
汝見是不？』
 Do you see it? 』
罪人報曰：
 The sinner reported:
『實見。』
 "Real view. 』
王又報言：
 The king reported again:
『汝何不自念：
 "Why don't you think to yourself:
「我亦當死，與彼無異。」
 I deserve to die, just like him.
』罪人報言：
 "The sinner's report:
『我時放逸，不自覺知。』
 "I'm always letting my hair down, but I don't realize it." 』
王復語言：
 Wang Fu language:
『汝自放逸，不能修身、口、意，改惡從善，今當令汝知放逸苦。』
 "You have been careless and unable to cultivate your body, speech, and mind, and change your evil ways to do good. Now I should make you realize the pain of being careless." 』
王又告言：
 The king again said:
『汝今受罪，非父母過，非兄弟過，亦非天帝，亦非先祖，亦非知識、僮僕、使人，亦非沙門、婆羅門過。
 "The fault you are suffering now is not the fault of your parents, brothers, emperors of heaven, ancestors, knowledge, servants, messengers, ascetics, or brahmins.
汝自為惡，汝今自受。』
 You have done evil, and you will suffer it now. 』
時，閻羅王以三天使具詰問已，即付獄卒。
 At that time, King Yama used three angels to interrogate him and immediately handed him over to the jailer.
時，彼獄卒即將罪人詣大地獄，其大地獄縱廣百由旬，下深百由旬。」
 At that time, the jailer is about to send the sinner to the Great Hell, which is a hundred leagues wide and a hundred leagues deep. "
爾時，世尊即說偈言：
 At that time, the World-Honored One spoke a verse:
「四方有四門，　　巷陌皆相當，
 "There are four gates in the four directions, and the streets are all the same.
以鐵為獄牆，　　上覆鐵羅網。
 Use iron as a prison wall and cover it with an iron net.
以鐵為下地，　　自然火焰出，
 With iron as the ground, natural flames will come out,
縱廣百由旬，　　安住不傾動。
 It is a hundred leagues wide in length and breadth, and it abides without moving.
黑焰熢㶿起，　　赫烈難可覩，
 The black flames rise, and it is difficult to see the fierceness.
小獄有十六，　　火熾由行惡。」
 There are sixteen small prisons, and the fire is burning because of evil deeds. "
佛告比丘：
 The Buddha told the bhikkhu:
「時，閻羅王自生念言：
 "At that time, King Yama said to himself:
『世間眾生迷惑無識，身為惡行，口、意為惡，其後命終，少有不受此苦。
 All living beings in the world are deluded and ignorant, do bad things with their bodies, speak and think evilly, and then die. There are very few who do not suffer from this.
世間眾生若能改惡，修身、口、意為善行者，命終受樂，如彼天神。
 If all living beings in the world can change their evil ways and practice good deeds in body, speech, and mind, they will end up enjoying happiness, just like those gods.
我若命終生人中者，若遇如來，當於正法中剃除鬚髮，服三法衣，出家修道，以清淨信修淨梵行，所作已辦，斷除生死，於現法中自身作證，不受後有。』
 If I am destined to be among the human beings throughout my life, and if I meet the Tathagata, I should shave off my beard and hair in the true Dharma, wear the three Dharma robes, become a monk and practice the Tao, practice the holy life with pure faith, do what I have done, put an end to birth and death, and bear witness to myself in the present Dharma. There is after receiving. 』
」
爾時，世尊以偈頌曰：
 At that time, the World-Honored One chanted a verse:
「雖見天使者，　　而猶為放逸，
 "Although I see angels, I still feel carefree.
其人常懷憂，　　生於卑賤處。
 He is always worried and born in a humble place.
若有智慧人，　　見於天使者，
 If a wise man sees an angel,
親近賢聖法，　　而不為放逸。
 Stay close to the virtuous and sage Dharma without letting loose.
見受生恐畏，　　由生老病死，
 The sight of suffering gives birth to fear, from birth, old age, sickness and death,
無受則解脫，　　生老病死盡。
 If there is no feeling, there will be liberation. There will be birth, old age, illness and death.
彼得安隱處，　　現在得無為，
 Peter's retreat, Now it's time to do nothing,
已渡諸憂畏，　　決定般涅槃。」
 Having overcome all worries and fears, I have decided to achieve parinirvana. "
佛說長阿含第四分世記經龍鳥品第五
 The Buddha said that Chang Agama’s fourth division of life is recorded in the fifth chapter of Longniaopin.
佛告比丘：
 The Buddha told the bhikkhu:
「有四種龍。
 "There are four kinds of dragons.
何等為四？
 What is four?
一者卵生，二者胎生，三者濕生，四者化生，是為四種。
 One is egg-born, the other is womb-born, the third is wet-born, and the fourth is metamorphosis. These are the four types.
有四種金翅鳥。
 There are four kinds of Garuda.
何等為四？
 What is four?
一者卵生，二者胎生，三者濕生，四者化生，是為四種。
 One is egg-born, the other is womb-born, the third is wet-born, and the fourth is metamorphosis. These are the four types.
大海水底有娑竭龍王宮，縱廣八萬由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝嚴飾，皆七寶成，乃至無數眾鳥相和而鳴，亦復如是。
 At the bottom of the sea there is the palace of the Dragon King Saja, which is eighty thousand yojanas in length and breadth. It has seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees. It is decorated with seven kinds of jewels all around. Even countless birds sing in harmony, and the same is true.
須彌山王與佉陀羅山二山中間，有難陀、婆難陀二龍王宮，各各縱廣六千由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。
 Between the two mountains of King Sumeru and Mount Khathara, there are the two dragon palaces of Nanda and Po Nanda, each six thousand leagues wide in length, with seven layers of palace walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees. They are decorated with Zhouza. It is made of seven treasures, and even countless birds sing in harmony, and the same is true again.
「大海北岸有一大樹，名究羅睒摩羅，龍王、金翅鳥共有此樹。
 "There is a big tree on the north shore of the sea, named Ramana. This tree is shared by the Naga King and the Garuda.
其樹下圍七由旬，高百由旬，枝葉四布五十由旬。
 Its base is seven leagues in circumference, its height is a hundred leagues, and its branches and leaves are spread four to fifty leagues.
此大樹東有卵生龍王宮、卵生金翅鳥宮，其宮各各縱廣六千由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和悲鳴，亦復如是。
 To the east of this big tree are the egg-laying Dragon Palace and the egg-laying Garuda Palace. Each of these palaces is six thousand yojanas in width. They have seven walls, seven railings, seven nets, and seven rows of trees. They are decorated with seven jewels, and there are countless more. The birds sang in harmony and mourned, and the same was true again.
其究羅睒摩羅樹南有胎生龍王宮、胎生金翅鳥宮，其宮各各縱廣六千由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和悲鳴，亦復如是。
 To the south of the Ramana tree are the palaces of the viviparous Dragon King and the viviparous Garuda palace. Each of these palaces is six thousand yojanas in length and breadth. They have seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees. They are decorated with seven kinds of jewels. Even the sight and mournful cries of countless birds are the same.
究羅睒摩羅樹西有濕生龍宮、濕生金翅鳥宮，其宮各各縱廣六千由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。
 To the west of the Kura Suimāra tree are the Palace of the Dragon and the Garuda. Each of these palaces is six thousand yojanas in length and breadth. They have seven walls, seven railings, seven nets, and seven rows of trees. They are decorated with seven jewels. Even countless birds sing in harmony, and it is the same.
究羅睒摩羅樹北有化生龍王宮、化生金翅鳥宮，其宮各各縱廣六千由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和悲鳴，亦復如是。
 To the north of the Kura Suimāra tree are the Palace of the Transformed Dragon King and the Palace of the Transformed Garuda. Each of these palaces is six thousand yojanas in length and breadth. They have seven layers of palace walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees. The seven treasures are completed, and even the appearance and mournful cries of countless birds are also like this.
「若卵生金翅鳥欲搏食龍時，從究羅睒摩羅樹東枝飛下，以翅搏大海水，海水兩披二百由旬，取卵生龍食之，隨意自在，而不能取胎生、濕生、化生諸龍。
 "If an egg-laying Garuda wants to fight for a food dragon, it flies down from the eastern branch of the Curaṇṭṭhāra tree and uses its wings to fight the sea water. The sea water covers two hundred leagues on both sides. It can feed on the egg-laying dragon as it pleases, but cannot take the viviparous or wet-born dragon. Give birth to and transform into dragons.
「若胎生金翅鳥欲搏食卵生龍時，從樹東枝飛下，以翅搏大海水，海水兩披二百由旬，取卵生龍食之，自在隨意。
 "When the viviparous Garuda wants to eat the egg-laying dragon, it flies down from the east branch of the tree and uses its wings to beat the sea water. The sea water covers two hundred leagues on both sides and takes the egg-laying dragon to eat. It can eat it freely.
若胎生金翅鳥欲食胎生龍時，從樹南枝飛下，以翅搏大海水，海水兩披四百由旬，取胎生龍食之，隨意自在，而不能取濕生、化生諸龍食也。
 If a viviparous Garuda wants to feed on a viviparous dragon, it will fly down from the south branch of the tree and beat the sea water with its wings. The seawater will cover two sides for four hundred leagues. It will eat the viviparous dragon as it pleases, but it will not be able to take moisture to give birth to dragons. Food.
「濕生金翅鳥欲食卵生龍時，從樹東枝飛下，以翅搏大海水，海水兩披二百由旬，取卵生龍食之，自在隨意。
 "When the wet-born Garuda wants to feed on the egg-laden dragon, it flies down from the east branch of the tree and beats the sea water with its wings. The sea water covers two hundred leagues in two directions. It takes the egg-laid dragon and eats it freely.
濕生金翅鳥欲食胎生龍時，於樹南枝飛下，以翅搏大海水，海水兩披四百由旬，取胎生龍食之，自在隨意。
 When the wet-born Garuda wants to feed on the viviparous dragon, it flies down from the southern branch of the tree and beats the sea water with its wings. The sea water covers two sides for four hundred leagues, and it takes the viviparous dragon and eats it freely.
濕生金翅鳥欲食濕生龍時，於樹西枝飛下，以翅搏大海水，海水兩披八百由旬，取濕生龍食之，自在隨意，而不能取化生龍食。
 When a Garuda-winged bird wants to eat a dragon born from moisture, it flies down from the west branch of a tree and beats the sea water with its wings. The sea water covers two sides for eight hundred leagues. It can feed the dragon born from moisture freely, but cannot take the food of a dragon born from transformation.
「化生金翅鳥欲食卵生龍時，從樹東枝飛下，以翅搏大海水，海水兩披二百由旬，取卵生龍食之，自在隨意。
 "When the transformed Garuda wants to feed on the egg-laden dragon, it flies down from the east branch of the tree and beats the sea water with its wings. The sea water covers two hundred leagues in two directions. It takes the egg-laid dragon and eats it freely.
化生金翅鳥欲食胎生龍時，從樹南枝飛下，以翅搏大海水，海水兩披四百由旬，取胎生龍食之，隨意自在。
 When the transformed Garuda wants to feed on the viviparous dragon, it flies down from the south branch of the tree and uses its wings to beat the sea water. The sea water covers two sides for four hundred leagues. It takes the viviparous dragon and eats it at will.
化生金翅鳥欲食濕生龍時，從樹西枝飛下，以翅搏大海水，海水兩披八百由旬，取濕生龍食之。
 When the transformed golden-winged bird wants to feed the dragon born from moisture, it flies down from the west branch of the tree and beats the sea water with its wings. The sea water covers two sides for eight hundred leagues, and it takes the dragon born from moisture and eats it.
化生金翅鳥欲食化生龍時，從樹北枝飛下，以翅搏大海水，海水兩披千六百由旬，取化生龍食之，隨意自在。
 When the golden-winged bird wants to eat the dragon, it flies down from the northern branch of the tree and beats the sea water with its wings. The sea water covers two thousand six hundred leagues, and it takes the dragon and eats it at will.
是為金翅鳥所食諸龍。
 These are the dragons that are eaten by the Garuda.
「復有大龍，金翅鳥所不能得。
 "There is also a great dragon, which the Garuda cannot reach.
何者是？
 Which one is it?
娑竭龍王、難陀龍王、跋難陀龍王、伊那婆羅龍王、提頭賴吒龍王、善見龍王、阿盧龍王、伽拘羅龍王、伽毗羅龍王、阿波羅龍王、伽㝹龍王、瞿伽㝹龍王、阿耨達龍王、善住龍王、優睒伽波頭龍王、得叉伽龍王，此諸大龍王皆不為金翅鳥之所搏食，其有諸龍在近彼住者，亦不為金翅鳥之所搏食。」
 The Dragon King of Saji, the Dragon King of Nanda, the Dragon King of Bananda, the Dragon King of Inavara, the Dragon King of Tituuraija, the Dragon King of Shanjian, the Dragon King of Alu, the Dragon King of Jiakuluo, the Dragon King of Kapila, the Dragon King of Apollo, the Dragon King of Jia, and Qu. The Naga King Naga, the Anutta Dragon King, the Shanju Dragon King, the Usika Botou Dragon King, and the Desha Ka Dragon King. These great dragon kings are not eaten by Garuda. There are dragons living nearby. Nor will it be eaten by the Garuda. "
佛告比丘：
 The Buddha told the bhikkhu:
「若有眾生奉持龍戒，心意向龍，具龍法者，即生龍中。
 "If there are living beings who uphold the dragon precepts, have their minds toward dragons, and have dragon dharma, they will be born in dragons.
若有眾生奉持金翅鳥戒，心向金翅鳥，具其法者，便生金翅鳥中。
 If there are living beings who uphold the Garuda precepts, have their hearts directed towards Garuda, and possess the Dharma, they will be born in Garuda.
或有眾生持兔梟戒者，心向兔梟，具其法者，墮兔梟中。
 There may be sentient beings who hold the rabbit owl precepts, but their hearts are drawn to the rabbit owl, and those who possess the Dharma will fall into the rabbit owl.
若有眾生奉持狗戒，或持牛戒，或持鹿戒，或持瘂戒，或持摩尼婆陀戒，或持火戒，或持月戒，或持日戒，或持水戒，或持供養火戒，或持苦行穢汙法，彼作是念：
 If there are living beings who uphold the dog precepts, or the cow precepts, or the deer precepts, or the boil precepts, or the maniphat precepts, or the fire precepts, or the moon precepts, or the sun precepts, or the water precepts. , or uphold the precept of making offerings to fire, or uphold the ascetic practices to defile the Dharma, he thinks like this:
『我持此瘂法、摩尼婆陀法、火法、日月法、水法、供養火法、諸苦行法，我持此功德，欲以生天。』
 "I hold on to this method of boils, Manibhadra, fire, sun and moon, water, offering fire, and various ascetic practices. I hold on to these merits and virtues in order to be reborn in heaven." 』
此是邪見。」
 This is wrong view. "
佛言：
 Buddha said:
「我說此邪見人必趣二處，若生地獄，有墮四生。
 "I say that people with this wrong view will live in two places. If they are born in hell, they will fall into four lives.
或有沙門、婆羅門有如是論、如是見：
 There may be some ascetics and brahmins who have such opinions and views:
『我、世間有常，此實餘虛；
 "I, there is always something in this world, and this reality is the remainder of emptiness;
我及世間無常，此實餘虛；
 I and the world are impermanent, and this reality remains empty;
我及世間有常無常，此實餘虛；
 I and the world are permanent and impermanent, and this reality remains empty;
我及世間非有常非無常，此實餘虛。
 I and the world are neither permanent nor impermanent, and this reality is only empty.
我、世有邊，此實餘虛；
 I, the world is boundless, this reality remains empty;
我、世無邊，此實餘虛；
 I, the world is boundless, this reality remains empty;
我、世有邊無邊，此實餘虛；
 I, the world is boundless, this reality remains empty;
我、世非有邊非無邊，此實餘虛。
 I, the world is neither bounded nor infinite, this reality is only empty.
是命是身，此實餘虛；
 This is life and body, and this reality remains empty;
是命異身異，此實餘虛；
 The destiny is different and the body is different, and this reality is left with emptiness;
非有命非無命，此實餘虛；
 Neither life nor lifelessness, this reality remains empty;
無命無身，此實餘虛。』
 Without life or body, this reality remains empty. 』
或有人言：
 Or someone said:
『有如是他死，此實餘虛。』
 "If he dies like this, this reality will be nothing more than emptiness." 』
有言：
 There is a saying:
『無如是他死，此實餘虛。』
 "If he dies, this will be more than reality." 』
或言：
 Or say:
『有如是無如是他死，此實餘虛。』
 "If there is suchness and no suchness, he will die. This reality is more than emptiness." 』
又言：
 Also said:
『非有非無如是他死，此實餘虛。』
 "Neither existence nor non-existence is such that he dies. This reality is more than emptiness." 』
「彼沙門、婆羅門若作如是論、如是見者，言世是常，此實餘虛者，彼於行有我見、命見、身見、世間見，是故彼作是言：
 "If that recluse or brahmin talks like this and sees like this, saying that the world is permanent, but this reality is only empty, then he has the view of self, view of life, view of body, and view of the world in his conduct, so he says this:
『我、世間有常。』
 "I, there is constant in this world. 』
彼言無常者，於行有我見、命見、身見、世間見，是故彼言：
 He said that impermanence has the view of self, view of destiny, view of body, and view of world, so he said:
『我、世間無常。』
 "I, the world is impermanent. 』
彼言有常無常者，彼行於有我見、命見、身見、世間見，故言：
 He said that there is something permanent and impermanent, and he practiced the view of self, view of life, view of body, and view of world, so he said:
『世間有常無常。』
 "The world is impermanent. 』
彼言非有常非無常者，於行有我見、命見、身見、世間見，故言：
 He said that there is neither permanent nor impermanent, and there are self-views, life-views, body-views, and world-views in actions, so he said:
『我、世間非有常非無常。』
 "I, the world is both permanent and impermanent. 』
「彼言我、世間有邊者，於行有我見、命見、身見、世間見，言：
 "He who says that I and the world have boundaries, has the view of self, view of fate, view of body, and view of the world in action, saying:
『命有邊，身有邊，世間有邊，從初受胎至於塚間，所有四大身如是展轉，極至七生，身、命行盡，我入清淨聚。』
 "Life has an edge, the body has an edge, and the world has an edge. From the time of conception to the grave, all the four major bodies unfold and turn like this. Until seven births, when the body and life are completed, I enter the pure gathering." 』
是故彼言：
 That’s why he said:
『我有邊。』
 "I have boundaries. 』
彼言我、世間無邊者，於行有我見、命見、身見、世間見，言：
 He said that I, the boundless person in the world, has the view of self, the view of life, the view of body, and the view of the world in action, saying:
『命無邊，身無邊。
 Life is boundless, body is boundless.
世間無邊，從初受胎至於塚間，所有四大身如是展轉，極至七生，身、命行盡，我入清淨聚。』
 The world is boundless. From the time of conception to the grave, all the four major bodies have been unfolding and turning like this. Until the end of seven lives, when the body and life are exhausted, I enter the pure gathering. 』
是言：
 It means:
『我、世間無邊。』
 "I, the world is boundless. 』
彼作是言：
 He said this:
『此世間有邊無邊。』
 "This world is boundless. 』
彼於行有我見、命見、身見、世間見：
 He has the view of self, view of destiny, view of body, and view of world:
『命有邊無邊，從初受胎至於塚間，所有四大身如是展轉，極至七生，身、命行盡，我入清淨聚。』
 "My life is boundless. From the time of conception to the grave, all the four major bodies have been unfolding and turning like this. Up to seven births, when the body and life are exhausted, I enter the pure gathering." 』
是故言：
 This is the old saying:
『我有邊無邊。』
 "I am boundless. 』
彼作是言：
 He said this:
『我、世間非有邊非無邊。』
 "I, the world is neither boundless nor boundless. 』
於行有我見、命見、身見、世間見：
 There are views of self, view of destiny, view of body, and view of world:
『命身非有邊非無邊，從初受胎至於塚間，所有四大身如是展轉，極至七生，身、命行盡，我入清淨聚。』
 "The body of life is neither bounded nor boundless. From the time of conception to the grave, all the four major bodies are unfolding and turning like this. Until the seventh birth, when the body and life are completed, I enter the pure gathering. 』
是故言：
 This is the old saying:
『我非有邊非無邊。』
 “I am neither boundless nor boundless. 』
「彼言是命是身者，於此身有命見，於餘身有命見，是故言：
 "He said that life is the body. There is life-viewing in this body, and there is life-viewing in the rest of the body. This is why he said:
『是命是身。』
 "It's life and body." 』
言命異身異者，於此身有命見，於餘身無命見，是故言：
 It is said that people with different fates and different bodies have the vision of fate in this body, but there is no vision of fate in the rest of the body. This is why it is said:
『命異身異。』
 "Destinies vary from body to body." 』
彼言身命非有非無者，於此身無命見，於餘身有命見，是故言：
 He said that the life of the body is neither existence nor non-existence. There is no view of life in this body, but there is a view of life in the rest of the body. This is why he said:
『非有非無。』
 "Neither existence nor non-existence." 』
彼言無身命者，此身無命見，餘身無命見，是故言：
 He said that those who have no body and life, this body has no view of life, and the rest of the body has no view of life. This is why he said:
『無命無身。』
 "No life, no body." 』
彼言有如是他死者，其人見今有命，後更有身、命遊行，是故言：
 He said that if he died, he would have a life now, and later he would have a body and a life to move around. This is why he said:
『有如是他死。』
 "It's like he died." 』
無如是他死者，彼言今世有命，後世無命，是故言：
 There is no such thing as his death. He said that he has destiny in this life but no destiny in the hereafter. This is why he said:
『無如是他死。』
 "It would be better if he died." 』
有如是他死無如是他死者，彼言今世命斷滅，後世命遊行，是故言：
 It is like this when he dies, but not like this when he dies. He said that his life in this world will be destroyed, and his life in the next life will be wandering around. This is the old saying:
『有如是他命無如是他命。』
 "It is his destiny, but not his destiny." 』
非有非無如是他死者，彼言今身、命斷滅，後身、命斷滅，是故言：
 It is neither existent nor non-existent. This is the dead person. He said that the present body and life will be destroyed, and the future body and life will be destroyed. This is why he said:
『非有非無如是他死。』
 "Neither existence nor nothingness is his death." 』
」
爾時，世尊告諸比丘言：
 At that time, the World-Honored One told the monks:
「乃往過去有王名鏡面，時，集生盲人聚在一處，而告之曰：
 "Then there was a mirror with the name of the king in the past. At that time, the blind men gathered together in one place and said to him:
『汝等生盲，寧識象不？』
 "You are born blind, wouldn't you rather recognize images?" 』
對曰：
 To say:
『大王！我不識、不知。』
 "Your Majesty! I don’t know, I don’t know. 』
王復告言：
 Wang Fu said:
『汝等欲知彼形類不？』
 "Do you want to know what its shape is?" 』
對曰：
 To say:
『欲知。』
 "Want to know. 』
時，王即勅侍者，使將象來，令眾盲子手自捫象。
 At that time, the king immediately ordered the attendants to bring the elephant and ask the blind men to touch the elephant with their hands.
中有摸象得鼻者，王言此是象，或有摸象得其牙者，或有摸象得其耳者，或有摸象得其頭者，或有摸象得其背者，或有摸象得其腹者，或有摸象得其䏶者，或有摸象得其膊者，或有摸象得其跡者，或有摸象得其尾者，王皆語言：
 Among them, there were those who touched the elephant and found its trunk. The king said that this was an elephant. Some touched the elephant and found its tusks. Some touched the elephant and found its ears. Some touched the elephant and found its head. Some touched the elephant and found its back. Some people may touch an elephant and find its belly, some may touch an elephant and find its tail, some may touch an elephant and find its arms, some may touch an elephant and find its traces, or some may touch an elephant and find its tail. The king all said:
『此是象也。』
 "This is an image." 』
「時，鏡面王即却彼象，問盲子言：
 "At that time, the Mirror King dismissed the image and asked the blind man:
『象何等類？』
 "What kind of elephant is it?" 』
其諸盲子，得象鼻者，言象如曲轅，得象牙者，言象如杵，得象耳者，言象如箕，得象頭者，言象如鼎，得象背者，言象如丘阜，得象腹者，言象如壁，得象䏶者，言象如樹，得象膊者，言象如柱，得象跡者，言象如臼，得象尾者，言象如絙。
 Among the blind men, those who have an elephant's trunk speak like a crooked shaft, those who have ivory tusks speak like a pestle, those who have an elephant's ears speak like an elephant like a skip, those who have an elephant's head speak like an elephant like a cauldron, those who have an elephant's back, The image is like a hill, the abdomen is like a belly, the wall is like a wall, the body is like a keel, the image is like a tree, the arm is like a shoulder, the image is like a pillar, the sign is like a mortar, the tail is like a mortar , the words are like 絵.
各各共諍，互相是非，此言如是，彼言不爾，云云不已，遂至鬪諍。
 Everyone quarrels with each other and disputes each other. One person says this and the other person doesn't say it. This goes on and on, and then they end up arguing.
時，王見此，歡喜大笑。
 When the king saw this, he laughed happily.
「爾時，鏡面王即說頌曰：
 "At that time, the Mirror King said:
「『諸盲人群集，　　於此競諍訟，
 "'All the blind people gathered here to argue and sue.
象身本一體，　　異相生是非。』
 The body of the elephant is of one body, and differences create right and wrong. 』
」
佛告比丘：
 The Buddha told the bhikkhu:
「諸外道異學亦復如是，不知苦諦，不知習諦、盡諦、道諦，各生異見，互相是非，謂己為是，便起諍訟。
 "The same is true for all the heretics and heretics. They don't know the truth of suffering, the truth of practice, the truth of perfection, and the truth of Tao. They all have different views and argue about each other's right and wrong. They claim that they are doing the right thing, and then start quarrels and lawsuits.
若有沙門、婆羅門能如實知苦聖諦、苦習聖諦、苦滅聖諦、苦出要諦，彼自思惟，相共和合，同一受，同一師，同一水乳，熾然佛法，安樂久住。」
 If there are any ascetics or Brahmans who can truly understand the noble truth of suffering, the noble truth of practice of suffering, the noble truth of the cessation of suffering, and the essential truth of the emergence of suffering, they will think about it, they will be in harmony with each other, they will have the same feeling, the same teacher, the same water and milk, they will ignite the Dharma, and they will be happy. Long stay. "
爾時，世尊而說偈言：
 At that time, the World-Honored One spoke a verse:
「若人不知苦，　　不知苦所起，
 "If a person does not know suffering and does not know the origin of suffering,
亦復不知苦，　　所可滅盡處，
 I no longer know the pain, the place where it can be destroyed,
亦復不能知，　　滅於苦集道，
 It is no longer possible to know, and is destroyed in the path of suffering.
失於心解脫，　　慧解脫亦失，
 The liberation of mind is lost, the liberation of wisdom is also lost,
不能究苦本，　　生老病死源。
 We cannot look into the source of suffering, the source of birth, old age, illness and death.
若能諦知苦，　　知苦所起因，
 If one can truly understand suffering and its cause,
亦能知彼苦，　　所可滅盡處，
 You can also know where suffering can end,
又能善分別，　　滅苦集聖道，
 He can also distinguish well and lead the holy path to the end of suffering.
則得心解脫，　　慧解脫亦然。
 Then the mind is liberated, and the same is true for wisdom.
斯人能究竟，　　苦陰之根本，
 This person can understand the root of suffering,
盡生老病死，　　受有之根原。
 All birth, old age, sickness and death are the root of feeling.
「諸比丘！是故汝等當勤方便思惟苦聖諦、苦集聖諦、苦滅聖諦、苦出要諦。」
 Monks, therefore, you should diligently meditate on 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 emergence of suffering.
佛說長阿含經卷第十九
 The Buddha Speaks of the Long Agama Sutra Volume 19
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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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佛說長阿含經卷第二十
 The Buddha Speaks of the Long Agama Sutra Volume 20
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
第四分世記經阿須倫品第六
 The fourth part of the world, the sixth chapter of Ashulun's chapter
佛告比丘：
 The Buddha told the bhikkhu:
「須彌山北大海水底有羅呵阿須倫城，縱廣八萬由旬，其城七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，城高三千由旬，廣二千由旬。
 "At the bottom of the great sea in the north of Mount Sumeru there is the city of Loho Asulun, which is eighty thousand leagues wide in length and breadth. Its city has seven levels, seven levels of railings, seven levels of nets, and seven levels of rows of trees. It is decorated with seven layers of columns and made of seven treasures. The city is three thousand leagues high and wide. Two thousand yojanas.
其城門高一千由旬，廣千由旬，金城銀門，銀城金門，乃至無數眾鳥相和而鳴，亦復如是。
 Its gates are a thousand leagues high and a thousand leagues wide. They are a golden city with a silver gate, a silver city with a golden gate, and even countless birds singing in harmony, and so on.
其阿須倫王所治小城，當大城中，名輪輸摩跋吒，縱廣六萬由旬，其城七重，七重欄楯、七重羅網、七重行樹，周匝校飾，七寶所成，城高三千由旬，廣二千由旬。
 The small city under the rule of King Ashurun is like a large city. The name of the wheel is Mahabhadra. It is sixty thousand leagues in width. Its city has seven layers, seven layers of railings, seven layers of nets, and seven layers of rows of trees. It is three thousand yojanas high and two thousand yojanas wide.
其城門高二千由旬，廣千由旬，金城銀門，銀城金門，乃至無數眾鳥相和而鳴，亦復如是。
 Its gates are two thousand leagues high and a thousand leagues wide, with a golden city of silver gates, a silver city of golden gates, and even countless birds singing in harmony, and so on.
「於其城內別立議堂，名曰七尸利沙，堂牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，七寶所成，議堂下基純以車\xED\xA1\x92\xED\xB6\xB2，其柱樑純以七寶，其堂中柱圍千由旬，高萬由旬，當此柱下有正法座，縱廣七百由旬，彫文刻鏤，七寶所成。
 "In his city, he set up a separate assembly hall, which is called Qizilisha. It has seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees. It is decorated with seven columns and is made of seven treasures. The base of the hall is made of pure chariots, and its pillars and beams The central pillar of the hall is made of pure seven treasures, which is a thousand leagues in circumference and ten thousand leagues high. Under this pillar is a seat of the Dharma, which is seven hundred leagues wide in length and carved with inscriptions and carved with seven treasures.
堂有四戶，周匝欄楯，階亭七重，七重欄楯、七重羅網、七重行樹，周匝校飾，七寶所成，乃至眾鳥相和而鳴，亦復如是。
 The hall has four households, surrounded by balustrades, seven levels of pavilions, seven levels of balustrades, seven levels of nets, seven levels of rows of trees, and decorations made of seven treasures. Even the birds sing in harmony, and the same is true.
其議堂北有阿須倫宮殿，縱廣萬由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和悲鳴，亦復如是。
 To the north of the assembly hall is the palace of Ashulun, which is tens of thousands of yojanas in length and breadth. It has seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees. It is decorated with seven layers of ornaments and made of seven treasures. Countless birds sing in harmony and mourn like this.
其議堂東有一園林，名曰娑羅，縱廣萬由旬，園牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和悲鳴，亦復如是。
 There is a garden to the east of the meeting hall, called Sara, which is ten thousand leagues in length and breadth. It has seven walls, seven railings, seven nets, and seven rows of trees. If so.
其議堂南有一園林，名曰極妙，縱廣萬由旬，如娑羅園。
 There is a garden to the south of its assembly hall, which is called Ji Miao. It is ten thousand yojanas in width and is like the Sara Garden.
其議堂西有一園林，名曰睒摩，縱廣萬由旬，亦如娑羅園林。
 There is a garden to the west of the assembly hall, called Suimo, which is thousands of yojanas in width and resembles the Sara Garden.
其議堂北有一園林，名曰樂林，縱廣萬由旬，亦如娑羅園林。
 There is a garden in the north of the meeting hall, called Lelin, which is thousands of yojanas in width and resembles the Sara Garden.
「娑羅、極妙二園中間生晝度樹，下圍七由旬，高百由旬，枝葉四布五十由旬。
 "In the middle of the two gardens, Sara and Jimiao, grows a day tree. Its lower circumference is seven leagues, its height is a hundred leagues, and its branches and leaves are spread over four and fifty leagues.
樹牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。
 There are seven layers of tree walls, seven layers of railings, seven layers of nets, seven layers of rows of trees, decorated with seven layers of ornaments, and made of seven treasures. Even countless birds sing in harmony, and the same is true.
又其睒摩、樂林二園中間有跋難陀池，其水清涼，無有垢穢。
 In addition, there is Bananda Pond between the two gardens of Suimo and Lelin. The water is cool and free of dirt and filth.
寶塹七重，周匝砌廁，七重欄楯、七重羅網、七重行樹，周匝校飾，七寶所成。
 The trench has seven layers of treasures, built around the latrines, seven layers of railings, seven layers of nets, seven layers of rows of trees, and seven layers of decorations, all made of seven treasures.
於其池中生四種華，華葉縱廣一由旬，香氣流布亦一由旬，根如車轂，其汁流出，色白如乳，味甘如蜜，無數眾鳥相和而鳴。
 In its pond grew four kinds of flowers. Their leaves were a league wide in length, and their fragrance spread for a league. Their roots were like the hubs of carts, and their juices flowed out. Their color was as white as milk, and their taste was as sweet as honey. Countless birds sang in harmony with each other.
又其池邊有七重階亭，門牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，七寶所成，乃至無數眾鳥相和悲鳴，亦復如是。
 Moreover, there are seven levels of pavilion beside the pool, seven levels of door and wall, seven levels of railings, seven levels of nets, seven levels of rows of trees, surrounded by ornaments, made of seven treasures, and even countless birds singing in harmony, and the same is true.
「其阿須倫王臣下宮殿，有縱廣萬由旬者，有九千、八千，極小宮殿至千由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。
 "The palaces of King Ashulun's ministers range from nine thousand to eight thousand leagues in length and breadth, and the very small palaces range to a thousand leagues. They have seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees. The seven treasures are completed, and even countless birds sing in harmony, and the same is true again.
其小阿須倫宮殿有縱廣千由旬、九百、八百，極小宮殿至百由旬，皆宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，七寶所成，乃至無數眾鳥相和悲鳴，亦復如是。
 Its small Ashurun palaces range from a thousand, nine hundred, or eight hundred yojanas in length and breadth, and the extremely small palaces to a hundred yojanas are all built with seven layers of walls, seven layers of railings, seven layers of nets, seven layers of rows of trees, and decorations made of seven treasures. Countless birds sang in harmony, and the same thing happened.
「其議堂北有七寶階道入於宮中，復有階道趣娑羅園，復有階道趣極妙園，復有階道趣睒摩園，復有階道趣樂林園，復有階道趣晝度樹，復有階道趣跋難陀池，復有階道趣大臣宮殿，復有階道趣小阿須倫宮殿。
 "In the north of the assembly hall, there is the Seven Treasures Steps leading into the palace. There is also the Steps to the Sala Garden, there is the Steps to the Ji Miao Garden, there is the Steps to the Suimo Garden, and there is the Steps to the Fun Forest Garden. There are also the steps of the Sundhu Tree, the steps of the Basananda Pond, the palace of the ministers with the steps of the steps, and the palace of the little Ashurun with the steps of the steps.
若阿須倫王欲詣娑羅園遊觀時，即念毗摩質多阿須倫王，毗摩質多阿須倫王復自念言：
 If King Ashurun wanted to visit the Sara Garden, he would immediately think of King Bhimoshitta Assurun. King Bhimachitta Assurun would again say to himself:
『羅呵阿須倫王念我。』
 "Loha, King Ashurun remembers me. 』
即自莊嚴駕乘寶車，無數大眾侍從圍遶，詣羅呵阿須倫王前，於一面立。
 That is to say, he solemnly rode in a precious chariot, surrounded by countless public attendants, and stood in front of King Raha Ashurun.
時，阿須倫王復念波羅呵阿須倫王，波羅呵阿須倫王復自念言：
 At that time, King Asuruṇṭṭhāna recited to himself the following words: Pāṭāṭṭhāna, King Pāṇṭṭhāna.
『王今念我。』
 "The king misses me now." 』
即自莊嚴駕乘寶車，無數大眾侍從圍遶，詣羅呵王前，於一面立。
 That is to say, he solemnly rode in a precious chariot, surrounded by countless public attendants, and stood in front of King Luoha.
「時，阿須倫王復念睒摩羅阿須倫王，睒摩羅阿須倫王復自念言：
 "At that time, King Asuruṇṭṭhāna recalled to himself King Sāmāra Ashṣṇṭṭhāna.
『今王念我。』
 "The king misses me now." 』
即自莊嚴駕乘寶車，無數大眾侍從圍遶，詣羅呵王前，於一面立。
 That is to say, he solemnly rode in a precious chariot, surrounded by countless public attendants, and stood in front of King Luoha.
時，王復念大臣阿須倫，大臣阿須倫復自念言：
 At that time, the king recalled the minister Ashulun, and the minister Ashulun read to himself again:
『今王念我。』
 "The king misses me now." 』
即自莊嚴駕乘寶車，無數大眾侍從圍遶，詣羅呵王前，於一面立。
 That is to say, he solemnly rode in a precious chariot, surrounded by countless public attendants, and stood in front of King Luoha.
時，王復念小阿須倫，小阿須倫復自念言：
 At that time, the king again thought of little Ashulun, and little Ashulun again said to himself:
『今王念我。』
 "The king misses me now." 』
即自莊嚴，與諸大眾詣羅呵王前，於一面立。
 That is to say, he solemnly went to the front of King Luoha with all the people, standing on one side.
「時，羅呵王身著寶衣，駕乘寶車，與無數大眾前後圍遶，詣娑羅林中，有自然風，吹門自開；
 "At that time, King Luoha, dressed in precious robes, driving a precious chariot, surrounded by countless people, was in the forest of Saluo. There was a natural wind, and the door opened automatically;
有自然風，吹地令淨；
 There is a natural wind that blows the ground clean;
有自然風，吹花散地，花至於膝。
 There is a natural wind that blows the flowers to the ground and reaches the knees.
時，羅呵王入此園已，共相娛樂，一日、二日，乃至七日，娛樂訖已，便還本宮。
 At that time, King Luohe entered the garden and entertained each other for one, two, or even seven days. After the entertainment was over, he returned to his palace.
其後遊觀極妙園林、睒摩園林、樂園林，亦復如是。
 Later, I visited the Wonderful Garden, the Suimo Garden, and the Paradise Forest, and it was the same.
時，羅呵王常有五大阿須倫侍衛左右：
 At that time, King Raha always had five great Ashurun guards around him:
一名提持，二名雄力，三名武夷，四名頭首，五名摧伏。
 One is the leader, two are the heroes, three are the Wuyi, four are the leaders, and five are the destroyers.
此五大阿須倫常侍衛左右。
 These five great Asurans are always on guard.
其羅呵王宮殿在大海水下，海水在上，四風所持：
 The palace of King Loha is under the sea, with the sea above, held by the four winds:
一名住風，二名持風，三名不動，四者堅固。
 One lives in the wind, two holds the wind, three does not move, and the fourth is strong.
持大海水，懸處虛空，猶如浮雲，去阿須倫宮一萬由旬終不墮落。
 Holding the sea water, suspended in the void, like floating clouds, I can go to the Ashura Palace for ten thousand yojanas without falling.
阿須倫王福報、功德、威神如是。」
 King Ashulun’s blessings, merits, and majesty are like this. "
佛說長阿含第四分世記經四天王品第七
 The Buddha said that Chang Agama’s fourth life story, Sutra of Four Heavenly Kings, is seventh
佛告比丘：
 The Buddha told the bhikkhu:
「須彌山王東千由旬提頭賴吒天王城，名賢上，縱廣六千由旬，其城七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。
 "The city of the king of Mount Sumeru, King Titou Laizha, is a thousand yojanas east of Mount Sumeru. It is famous among the sages. It is six thousand yojanas wide in length. Its city has seven levels, seven levels of railings, seven levels of nets, seven levels of rows of trees. It is decorated with seven layers of jewels and is made of seven treasures. It is even represented by countless birds. When it sings in harmony, it is the same again.
須彌山南千由旬有毗樓勒天王城，名善見，縱廣六千由旬，其城七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。
 A thousand yojanas to the south of Mount Sumeru there is the city of King Paralu, known as Shanjian. It is six thousand yojanas in width. Its city has seven layers, seven layers of railings, seven layers of nets, and seven layers of rows of trees. When it sings in harmony, it is the same again.
須彌山西千由旬有毗樓婆叉天王城，名周羅善見，縱廣六千由旬，其城七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。
 Thousand yojanas to the west of Mount Sumeru there is the city of the Heavenly King Paraposha, named Zhouluo Shanjian. It is six thousand yojanas in width. Its city has seven layers, seven layers of railings, seven layers of nets, seven layers of rows of trees. It is decorated with seven layers of seven treasures and even countless birds. When they sing in harmony, it is the same again.
須彌山北千由旬有毗沙門天王，王有三城：
 A thousand yojanas north of Mount Sumeru there is King Bishamon, who has three cities:
一名可畏，二名天敬，三名眾歸。
 One is to be feared, the second is to be revered by heaven, and the third is to be respected by all.
各各縱廣六千由旬，其城七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。
 Each of them is six thousand leagues wide in length and breadth. Its city has seven levels, seven levels of railings, seven levels of nets, seven levels of rows of trees, and is decorated with seven layers of jewels. Even countless birds sing in harmony, and so on.
「眾歸城北有園林，名伽毗延頭，縱廣四千由旬，園牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。
 "There is a garden in the north of Zhonggui City, named Gabiyantou. It is four thousand leagues wide in length. It has seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees. It is decorated with seven layers of ornaments and made of seven treasures. Countless birds sing in harmony with each other. , and so it is.
園城中間有池名那隣尼，縱廣四十由旬，其水清澄，無有垢穢，以七寶塹廁砌其邊，七重欄楯、七重羅網、七重行樹，周匝校飾，七寶所成，中生蓮花，青、黃、赤、白、雜色，光照半由旬，其香芬薰聞半由旬，又其花根大如車轂，其汁流出，色白如乳，味甘如蜜，乃至無數眾鳥相和悲鳴，亦復如是。
 In the middle of the garden there is a pond named Nalinni. It is forty leagues wide in length. Its water is clear and free of dirt and filth. Its sides are built with seven treasure trenches, seven layers of railings, seven layers of nets, and seven layers of rows of trees. It is decorated with seven treasures. The result is a lotus flower in green, yellow, red, white, or mixed colors. It is illuminated for half a league, and its fragrance can be smelled for half a league. Its flower roots are as big as the hub of a cart, and its juice flows out. Its color is as white as milk, and its taste is as sweet as milk. Honey, and even countless birds singing and mourning, are also like this.
「除日月宮殿，諸四天王宮殿縱廣四十由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。
 "In addition to the Palace of the Sun and Moon, the palaces of the Four Heavenly Kings are forty yojanas in length and breadth. They have seven walls, seven railings, seven nets, seven rows of trees, and are decorated with seven jewels. Countless birds sing in harmony, and so it is. .
其諸宮殿有四十由旬、二十由旬，極小縱廣五由旬。
 Its palaces are forty and twenty leagues in length, and are extremely small and five leagues in length and breadth.
從眾歸城有寶階道至賢上城，復有階道至善見城，復有階道至周羅善見城，復有階道至可畏城、天敬城，復有階道至伽毗延頭園，復有階道至那隣尼池，復有階道至四天王大臣宮殿。
 From the crowd returning to the city, there is a treasure-stairs road to Xian Shangcheng, another stairway to Shanjian City, another stairway to Zhouluo Shanjian City, another stairway to Awesome City and Tianjing City, and another stairway to Jiapi In Yantou Garden, there are steps to the Ninja Pond, and there are steps to the palace of the Four Heavenly Kings.
「若毘沙門天王欲詣伽毘延頭園遊觀時，即念提頭賴天王，提頭賴天王復自念言：
 “When King Bishamon wants to visit Kapiyantou Garden, he will immediately think of King Thiturai, and King Thiturai will recite to himself:
『今毘沙門王念我。』
 "King Bishamon is thinking of me now. 』
即自莊嚴駕乘寶車，與無數乾沓和神前後圍遶，詣毘沙門天王前，於一面立。
 That is to say, he solemnly drove a precious chariot, surrounded by numerous gods and gods, and went to the front of King Bishamon, standing on one side.
時，毘沙門王復念毘樓勒天王，毘樓勒天王復自念言：
 At that time, King Bishamon recited to King Paralu, and King Paralu recited to himself:
『今毘沙門王念我。』
 "King Bishamon is thinking of me now. 』
即自莊嚴駕乘寶車，與無數究槃荼神前後圍遶，詣毘沙門天王前，於一面立。
 That is to say, he solemnly drove a precious chariot, surrounded by innumerable Gopantha gods in front and back, and stood in front of King Bishamon.
毘沙門王復念毘樓婆叉，毘樓婆叉復自念言：
 King Bishamon recited Viruphasa again, and Virupasa again recited to himself:
『今毘沙門王念我。』
 "King Bishamon is thinking of me now. 』
即自莊嚴駕乘寶車，無數龍神前後圍遶，詣毘沙門王前，於一面立。
 That is to say, he solemnly drove a precious chariot, surrounded by countless dragons and gods, and stood in front of King Bishamon.
毘沙門王復念四天王大臣，四天王大臣復自念言：
 King Bishamon repeated his thoughts to the Minister of the Four Heavenly Kings, and the Minister of the Four Heavenly Kings again said to himself:
『今毘沙門王念我。』
 "King Bishamon is thinking of me now. 』
即自莊嚴駕乘寶車，無數諸天前後導從，詣毘沙門天王前，於一面立。
 That is, he solemnly rode in a precious chariot, with countless heavenly beings leading him from behind and behind him. He came to the heavenly king Bishamon and stood on one side.
「時，毘沙門天王即自莊嚴，著寶飾衣，駕乘寶車，與無數百千天神詣伽毘延頭園。
 "At that time, King Bishamon solemnly adorned himself, wore jeweled robes, drove a jeweled chariot, and went to Gābiyantou Garden with countless hundreds and thousands of gods.
有自然風，吹門自開；
 If there is a natural wind, the door will open automatically;
有自然風，吹地令淨；
 There is a natural wind that blows the ground clean;
有自然風，吹花散地，花至於膝。
 There is a natural wind that blows the flowers to the ground and reaches the knees.
時，王在園共相娛樂，一日、二日，乃至七日，遊觀訖已，還歸本宮。
 At that time, the kings entertained each other in the garden for one, two, and even seven days. After the tour, they returned to the palace.
毘沙門王常有五大鬼神侍衛左右：
 King Bishamon is always surrounded by five ghosts and gods:
一名般闍樓，二名檀陀羅，三名醯摩跋陀，四名提偈羅，五名修逸路摩。
 One is Panjalou, two is Tantra, three is Yamabhadra, four is Tigaila, and five is Suyiluma.
此五鬼神常隨侍衛。
 These five ghosts and gods always accompany the guards.
毘沙門王福報、功德、威神如是。」
 Such are the blessings, merits, and majesty of King Bishamon. "
佛說長阿含第四分世記經忉利天品第八
 The Buddha said that the fourth part of the life of Chang Agama is the eighth chapter of the Trayast and Li Tianpin.
佛告比丘：
 The Buddha told the bhikkhu:
「須彌山王頂上有三十三天城，縱廣八萬由旬，其城七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，城高百由旬，上廣六十由旬。
 "There is a thirty-three-day city on the top of King Xumi Mountain, which is eighty thousand leagues in length and breadth. The city has seven levels, seven levels of railings, seven levels of nets, and seven levels of rows of trees. It is decorated with seven columns and made of seven treasures. The city is a hundred leagues high and sixty miles wide. Yojana.
城門高六十由旬，廣三十由旬，相去五百由旬有一門，其一一門有五百鬼神守侍衛護三十三天，金城銀門，銀城金門，乃至無數眾鳥相和悲鳴，亦復如是。
 The city gate is sixty leagues high and thirty leagues wide. There is a gate five hundred leagues away from each other. Each gate is guarded by five hundred ghosts and gods for thirty-three days. The golden city has a silver gate, the silver city has a golden gate, and even countless birds sing in harmony. , and so it is.
其大城內復有小城，縱廣六萬由旬，其城七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，城高百由旬，廣六十由旬，城門相去五百由旬，高六十由旬，廣三十由旬，一一城門有五百鬼神侍衛門側，守護三十三天。
 Within the big city there is a small city, sixty thousand leagues wide in length, the city has seven levels, seven levels of railings, seven levels of nets, seven levels of rows of trees, decorated with seven columns and made of seven treasures. The city is a hundred leagues high and sixty leagues wide. The gates are five steps apart. One hundred yojanas, sixty yojanas high, and thirty yojanas wide. Each gate has five hundred ghosts and gods guarding it for thirty-three days.
金城銀門，銀城金門，水精城琉璃門，琉璃城水精門，赤珠城馬瑙門，馬瑙城赤珠門，車\xED\xA1\x92\xED\xB6\xB2城眾寶門。
 The Silver Gate of the Golden City, the Golden Gate of the Silver City, the Glazed Gate of the Shuijing City, the Shuijing Gate of the Glazed City, the Manao Gate of the Red Pearl City, the Red Pearl Gate of the Manao City, and the Zhongbao Gate of Chexi City.
「其欄楯者，金欄銀桄，銀欄金桄，水精欄琉璃桄，琉璃欄水精桄，赤珠欄馬瑙桄，馬瑙欄赤珠桄，車\xED\xA1\x92\xED\xB6\xB2欄眾寶桄。
 "The railings are made of gold and silver, the silver and gold, the water and glazed columns, the water and glass columns, the red and agate columns, the agate and red pearls, and the chariot and railings of all kinds of precious stones.
其欄楯上有寶羅網，其金羅網下懸銀鈴，其銀羅網下懸金鈴，琉璃羅網懸水精鈴，水精羅網懸琉璃鈴，赤珠羅網懸馬瑙鈴，馬瑙羅網懸赤珠鈴，車\xED\xA1\x92\xED\xB6\xB2羅網懸眾寶鈴。
 There are treasure nets on the railings, silver bells hanging under the gold nets, gold bells hanging under the silver nets, water fine bells hanging on the glazed nets, glazed bells hanging on the water fine nets, agate bells hanging on the red pearl nets, and agate bells hanging on the agate nets. There are red pearl bells, and there are many precious bells hung on the cart and the net.
其金樹者金根金枝銀葉花實，其銀樹者銀根銀枝金葉花實，其水精樹水精根枝琉璃花葉，其琉璃樹琉璃根枝水精花葉，其赤珠樹赤珠根枝馬瑙花葉，馬瑙樹者馬瑙根枝赤珠花葉，車\xED\xA1\x92\xED\xB6\xB2樹者車\xED\xA1\x92\xED\xB6\xB2根枝眾寶花葉。
 Its golden tree has golden roots, golden branches, silver leaves and flowers. Its silver tree has silver roots, silver branches, gold leaves and flowers. Its water tree has water tree roots and branches with glazed flowers and leaves. Its glazed tree has glazed roots and branches, water jet flowers and leaves. Its red pearl tree The red pearl root and branch have agate flowers and leaves, the agate tree has the red pearl flower and leaf of the agate root branch, and the car \xED\xA1\x92\xED\xB6\xB2 tree has the car \xED\xA1\x92\xED\xB6\xB2 root branch with many precious flowers and leaves.
「其七重城，城有四門，門有欄楯，七重城上皆有樓閣臺觀周匝圍遶，有園林浴池，生眾寶花，雜色參間，寶樹行列，華果繁茂，香風四起，悅可人心，鳧雁、鴛鴦、異類奇鳥，無數千種，相和而鳴。
 "The seven-story city has four gates with railings. The seven-story city is surrounded by pavilions, terraces and temples. There are garden bathing pools with precious flowers, variegated ginsengs, rows of precious trees, luxuriant flowers and fruits, and fragrant winds. There are thousands of species of birds, such as geese, mandarin ducks, and exotic birds, singing in harmony with each other.
其小城外中間有伊羅鉢龍宮，縱廣六千由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和悲鳴，亦復如是。
 In the middle of the small city outside is the Ilobo Dragon Palace, which is six thousand leagues wide in length. It has seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees. It is decorated with seven layers of ornaments and made of seven treasures. There are also countless birds singing in harmony and mourning. .
「其善見城內有善法堂，縱廣百由旬，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成。
 "In the city of Shanjian, there is a hall of Shandharma, which is a hundred leagues wide in length, has seven layers of railings, seven layers of nets, and seven layers of rows of trees. It is decorated with seven layers of ornaments and made of seven treasures.
其堂下基純以真金，上覆琉璃，其堂中柱圍十由旬，高百由旬，當其柱下敷天帝御座，縱廣一由旬，雜色間廁，以七寶成，其座柔軟，軟若天衣，夾座兩邊左右十六座。
 The base of the hall is made of pure gold and covered with glazed glass. The center pillars of the hall are ten leagues in circumference and a hundred leagues high. Under the pillars is placed the throne of the Emperor of Heaven, which is one league wide in width. There are variegated toilets made of seven precious stones. The seats are soft. It is as soft as heavenly clothes, with sixteen seats on both sides.
「堂有四門，周匝欄楯，以七寶成，其堂階道縱廣五百由旬，門郭七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。
 "The hall has four doors, surrounded by balustrades and made of seven treasures. Its steps are five hundred yojanas wide, with seven gates, seven layers of railings, seven layers of nets, and seven layers of rows of trees. Birds sing in harmony, and the same is true again.
善見堂北有帝釋宮殿，縱廣千由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和悲鳴，亦復如是。
 To the north of Shanjian Hall is the palace of Emperor Sakyamuni, which is a thousand yojanas in length and breadth. It has seven layers of walls, seven layers of railings, seven layers of nets, seven layers of rows of trees, and is decorated with seven layers of seven treasures. Countless birds sing in harmony and mourn like this.
善見堂東有園林，名曰麤澁，縱廣千由旬，園牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾以七寶成，乃至無數眾鳥相和而鳴，亦復如是。
 There is a garden to the east of Shanjian Hall, which is called Rough. It is a thousand yojanas in length. It has seven walls, seven railings, seven nets, and seven rows of trees. It is decorated with seven treasures, and countless birds sing in harmony. If so.
麤澁園中有二石垛，天金校飾，一名賢，二名善賢，縱廣各五十由旬，其石柔軟，軟若天衣。
 There are two stone piles in the rough garden, decorated with heavenly gold. One is a sage and two is a good sage. They are fifty yojanas each in length and breadth. The stones are soft and as soft as heavenly clothes.
「善見宮南有園林，名曰畫樂，縱廣千由旬，園牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。
 "There is a garden in the south of Shanjian Palace, which is called Huayue. It is a thousand leagues wide in length. It has seven walls, seven railings, seven nets, and seven rows of trees. It is decorated with seven treasures, and countless birds sing in harmony. The same is true again.
其園內有二石垛，七寶所成，一名晝，二名善晝，各縱廣五十由旬，其垛柔軟，軟若天衣。
 There are two piles of stones in the garden, made of seven precious stones. One is called Sun and the other is called Good Sun. Each is fifty leagues wide in length. The piles are soft and as soft as heavenly clothes.
善見堂西有園林，名雜，縱廣千由旬，園牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，七寶所成，乃至無數眾鳥相和而鳴，亦復如是。
 There is a garden to the west of Shanjian Hall, with a mixed name and a width of a thousand leagues. It has seven layers of walls, seven layers of railings, seven layers of nets, seven layers of rows of trees, and is decorated with seven layers of ornaments. It is made of seven treasures, and even countless birds sing in harmony, and it is also like this. .
其園中有二石垛，一名善見，二名順善見，天金校飾，七寶所成，各縱廣五十由旬，其垛柔軟，軟若天衣。
 In the garden there are two stone piles, one named Shanjian and the other named Shunshanjian. They are decorated with heavenly gold and made of seven precious stones. They are each fifty leagues wide in length. The piles are soft and as soft as heavenly clothes.
善見堂北有園林，名曰大喜，縱廣千由旬，園牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。
 There is a garden in the north of Shanjian Hall, which is called Daxi. It is a thousand yojanas in length. It has seven walls, seven railings, seven nets, and seven rows of trees. It is decorated with seven treasures, and countless birds sing in harmony. If so.
其園中有二石垛，一名喜，二名大喜，車\xED\xA1\x92\xED\xB6\xB2校飾，縱廣五十由旬，其垛柔軟，軟若天衣。
 There are two stone stacks in the garden, one named Xi and the other named Daxi. They are decorated with chariots and are fifty leagues wide in length. The stacks are soft and as soft as heavenly clothes.
「其麤澁園、畵樂園中間有難陀池，縱廣百由旬，其水清澄，無有垢穢，七重寶塹周匝砌廁，欄楯七重、七重羅網、七重行樹，周匝校飾，以七寶成。
 "In the middle of the Rough Garden and the Garden of Bed and Breakfast is the Nanda Pond, which is a hundred leagues wide in length and breadth. Its water is clear and free of filth. It is surrounded by seven layers of treasure trenches, built with latrines, seven layers of railings, seven layers of nets, and seven layers of rows of trees. It is decorated with seven layers of stones. Made of seven treasures.
其池四面有四梯陛，周匝欄楯間以七寶，乃至無數眾鳥相和而鳴，亦復如是。
 There are four ladders on all sides of the pool, seven treasures are placed between the railings around it, and countless birds sing in harmony, and the same is true.
又其池中生四種花，青、黃、赤、白、紅縹雜色間廁，其一花葉蔭一由旬，香氣芬熏聞一由旬，根如車轂，其汁流出，色白如乳，味甘如蜜。
 Also, there are four kinds of flowers growing in the pond, green, yellow, red, white, and red in various colors. Each flower and leaf is shaded for a league, and its fragrance is fragrant for a league. Its roots are like the hub of a cart, and its juice flows out, and its color is as white as milk. It tastes as sweet as honey.
其池四面復有園林。
 The pond is surrounded by gardens.
其雜園林、大喜園林二園中間有樹名晝度，圍七由旬，高百由旬，枝葉四布五十由旬。
 In the middle of the two gardens, the Miscellaneous Garden and the Great Happiness Garden, there is a tree named Sundu, which is seven leagues in circumference, a hundred leagues high, and has branches and leaves spread four to fifty leagues.
樹外空亭縱廣五百由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。
 The empty pavilion outside the tree is five hundred leagues wide in length, has seven layers of palace walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees. It is decorated with seven layers of ornaments and made of seven treasures. Even countless birds sing in harmony, and the same is true.
「其餘忉利天宮殿縱廣千由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。
 "The rest of the palace in Trayasatra is a thousand yojanas in length, has seven layers of walls, seven layers of railings, seven layers of nets, seven layers of rows of trees, and is decorated with seven layers of jewels. It is also like this with countless birds singing in harmony.
其諸宮殿有縱廣九百、八百，極小百由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝校飾，乃至無數眾鳥相和而鳴，亦復如是。
 Its palaces are 900 or 800 yojanas in length and breadth, and are as small as a hundred yojanas. They have seven layers of walls, seven layers of railings, seven layers of nets, seven layers of rows of trees, and are decorated all around. Even countless birds sing in harmony, and the same is true.
諸小天宮縱廣百由旬，有九十、八十，極小至十二由旬，宮牆七重，七重欄楯、七重羅網、七重行樹，周匝圍遶，以七寶成，乃至無數眾鳥相和而鳴，亦復如是。
 The small celestial palaces are hundreds of yojanas in length and width, some are 90, 80, or as small as 12 yojanas. They have seven layers of walls, seven layers of railings, seven layers of nets, and seven layers of rows of trees. They are surrounded by seven layers of jewels and are even harmonized by countless birds. And the sound is the same again.
「善見堂北有二階道至帝釋宮殿，善見堂東有二階道至麤澁園，復有階道至畵樂園觀，復有階道至雜園中，復有階道至大喜園，復有階道至大喜池，復有階道至晝度樹，復有階道至三十三天宮，復有階道至諸天宮，復有階道至伊羅鉢龍王宮。
 "There are two steps to the north of Shanjian Hall to the Emperor Shi's Palace. There are two steps to the east of Shanjian Hall to Chosang Garden. There are another steps to Bie Yuan Garden. There are another steps to Zaoyuan. There are another steps to In the Great Happiness Garden, there are steps to the Great Happiness Pond, steps to the Sundu Tree, steps to the Thirty-three Heavens Palace, steps to the Palace of All Heavens, and steps to the Ilobo Dragon Palace.
若天帝釋欲麤澁園中遊觀時，即念三十三天臣，三十三天臣即自念言：
 If the Emperor of Heaven was looking around in the middle of the Garden, he would recite the Thirty-three Heavenly Ministers, and the Thirty-three Heavenly Ministers would recite to themselves:
『今帝釋念我。』
 "The Emperor will forgive me now." 』
即自莊嚴駕乘寶車，與無數眾前後圍遶至帝釋前，於一面立。
 That is to say, he solemnly drove a precious chariot, surrounded by countless people, and stood in front of Emperor Shi.
帝釋復念其餘諸天，諸天念言：
 Emperor Shi thought again to the other heavens, and all the heavens said:
『今帝釋念我。』
 "The Emperor will forgive me now." 』
即自莊嚴，與諸天眾相隨至帝釋前，於一面立。
 That is to say, he solemnly followed all the gods to the front of Emperor Shi and stood on one side.
帝釋復念伊羅鉢龍王，伊羅鉢龍王復自念言：
 Emperor Shi again recited the words of Dragon King Yi Luo Bo, and Dragon King Yi Luo Bo again said to himself:
『今帝釋念我。』
 "The Emperor will forgive me now." 』
龍王即自變身出三十三頭，一一頭有六牙，一一牙有七浴池，一一浴池有七大蓮華，一一蓮花有一百葉，一一花葉有七玉女，鼓樂絃歌，抃舞其上。
 The Dragon King then transformed himself into thirty-three heads. Each head had six teeth, each tooth had seven baths, each bath had seven lotuses, each lotus had a hundred leaves, and each flower and leaf had seven jade girls, who played drums and stringed songs. , dancing on it.
時，彼龍王作此化已，詣帝釋前，於一面立。
 At that time, the Dragon King had completed his transformation and stood in front of Emperor Shi.
「時，釋提桓因著眾寶飾，瓔珞其身，坐伊羅鉢龍王第一頂上，其次兩邊各有十六天王，在龍頂上次第而坐。
 "At that time, Shi Tihuan, adorned with many jewels and garland, sat on the top of the first dragon king of Iluobo. Next, there were sixteen heavenly kings on each side, sitting next to each other on the dragon top.
時，天帝釋與無數諸天眷屬圍遶詣麤澁園。
 At that time, the Heavenly Emperor Shi and his numerous heavenly relatives surrounded the Yicuo Garden.
有自然風，吹門自開；
 If there is a natural wind, the door will open automatically;
有自然風，吹地令淨；
 There is a natural wind that blows the ground clean;
有自然風，吹花散地，眾花積聚，花至于膝。
 There is a natural wind that blows the flowers and scatters them to the ground. Many flowers gather together and the flowers reach the knees.
時，天帝釋於賢、善賢二石垛上隨意而坐，三十三王各次第坐，復有諸天不得侍從見彼園觀，不得入園五欲娛樂。
 At that time, the heavenly emperor Shi Yuxian and Shanxian sat casually on the two stone stacks, and the thirty-three kings sat down one after another. Again, the gods were not allowed to attend and see the garden, and they were not allowed to enter the garden to entertain their five desires.
所以者何？
 So what?
斯由本行功德不同。
 This is because the merits and virtues of the profession are different.
復有諸天得見園林而不得入，不得五欲共相娛樂。
 Again, the heavens can see the garden but are not allowed to enter it, and they are not allowed to entertain their five desires together.
所以者何？
 So what?
斯由本行功德不同。
 This is because the merits and virtues of the profession are different.
復有諸天得見、得入，不得五欲共相娛樂。
 Again, the heavens can see and enter, and the five desires cannot be entertained together.
所以者何？
 So what?
斯由本行功德不同。
 This is because the merits and virtues of the profession are different.
復有諸天得入、得見，五欲娛樂。
 Again, the heavens can enter and see, and the five desires are entertained.
所以者何？
 So what?
斯由本行功德同故。
 This is because of the merits of this practice.
「遊戲園中，五欲自娛，一日、二日，至於七日，相娛樂已，各自還宮。
 "In the amusement park, the five desires entertained themselves on the first and second days, and on the seventh day, when they had finished entertaining each other, they each returned to their palaces.
彼天帝釋遊觀畵樂園、雜園、大喜園時，亦復如是。
 The same thing happened when Emperor Sakyamuni visited the Guanfie Garden, the Zagyuan Garden, and the Great Joy Garden.
何故名之為麤澁園？
 Why is it called Rough Garden?
入此園時，身體麤澁。
 When I entered this garden, my body was rough.
何故名為畵樂園？
 Why is it called the Paradise Garden?
入此園時，身體自然有種種畵色以為娛樂。
 When entering this garden, the body naturally has various colors for entertainment.
何故名為雜園？
 Why is it called Zayuan?
常以月八日、十四日、十五日，除阿須倫女，放諸婇女與諸天子雜錯遊戲，是故名為雜園。
 On the 8th, 14th and 15th of the month, the Ashurun girls are often removed and the maidens are allowed to play various games with the emperors, hence the name Zayuan.
何故名為大喜園？
 Why is it called Daxi Garden?
入此園時，娛樂歡樂，故名大喜。
 When entering this garden, there is entertainment and joy, hence the name Daxi.
何故名為善法堂？
 Why is it called Shan Dharma Hall?
於此堂上思惟妙法，受清淨樂，故名善法堂。
 In this hall, you can meditate on the wonderful Dharma and receive pure happiness, so it is called Shan Dharma Hall.
何故名為晝度樹？
 Why is it called the day tree?
此樹有神，名曰漫陀，常作伎樂以自娛樂，故名晝度。
 This tree has a god named Mantuo, who often performs music to entertain himself, so it is called Daydu.
又彼大樹枝條四布，花葉繁茂如大寶雲，故名晝度。
 Moreover, the branches of the big tree are spread all over, and the flowers and leaves are as luxuriant as a big precious cloud, so it is called Daydu.
「釋提桓因左右常有十大天子隨從侍衛。
 "Shi Tihuan always had ten emperors accompanying him and guarding him.
何等為十？
 What is ten?
一者名因陀羅，二名瞿夷，三名毘樓，四名毘樓婆提，五名陀羅，六名婆羅，七名耆婆，八名靈醯嵬，九名物羅，十名難頭。
 One is named Indra, the second is Quyi, the third is Virtu, the fourth is Virupati, the fifth is Dhara, the sixth is Bala, the seven is Jiva, the eight is Lingjiwei, the nine is Wuluo, and the tenth is Nantou. .
釋提桓因有大神力，威德如是。
 Because Shi Tihuan had great divine power, he was so mighty and virtuous.
閻浮提人所貴水花：
 The water flower prized by people in Jambudvipa:
優鉢羅花、鉢頭摩花、拘物頭花、分陀利花、須乾頭花，柔軟香潔。
 Upala flower, Botoumo flower, Juwutou flower, Fendali flower and Xugantou flower are soft and fragrant.
其陸生花：
 Its terrestrial flowers:
解脫花、薝蔔花、婆羅陀花、須曼周那花、婆師花、童女花。
 Liberation flower, sage flower, bharathua, manjuna flower, guru flower, virgin flower.
拘耶尼、欝單曰、弗于逮、龍宮、金翅鳥宮水陸諸花，亦復如是。
 Koyani and Kedan said, "The same is true for the flowers on the water and land in the Dragon Palace, the Dragon Palace, and the Garuda Palace."
阿須倫宮水中生花：
 Flowers blooming in the water of Ashulun Palace:
優鉢羅花、鉢頭摩花、拘物頭花、分陀利花，柔軟香潔。
 Upala flowers, Botoumo flowers, Juwutou flowers, and Fendali flowers are soft and fragrant.
陸生花：
 Terrestrial flowers:
殊好花、頻浮花、大頻浮花、伽伽利花、大伽伽利花、曼陀羅花、大曼陀羅花。
 The special flower, the common flower, the big flower, the jagali flower, the big jagali flower, the datura flower, the datura flower.
四天王、三十三天、焰摩天、兜率天、化自在天、他化自在天所貴水陸諸花，亦復如是。
 The same is true for the flowers on land and water that are precious to the Four Heavenly Kings, the Thirty-three Heavens, the Flame Motian, the Tusita Heaven, the Transformation Heaven, and other Transformation Heavens.
「天有十法，何等為十？
 "There are ten laws in heaven. What are the ten?
一者飛去無限數。
 One flies to an infinite number.
二者飛來無限數。
 The two fly to an infinite number.
三者去無碍。
 There is no problem in removing the three.
四者來無碍。
 All four come without hindrance.
五者天身無有皮膚、骨體、筋脉、血肉。
 The fifth is that the heavenly body has no skin, bones, tendons, or flesh and blood.
六者身無不淨大小便利。
 Sixth, the body is clean and convenient.
七者身無疲極。
 Seventh, the body is not exhausted.
八者天女不產。
 Eighth, the goddess will not give birth.
九者天目不眴。
 Nine, the third eye is not wandering.
十者身隨意色，好青則青，好黃則黃，赤、白眾色，隨意而現。
 The tenth person's body can be any color at will. If he likes green, he will be green, if he likes yellow, he will be yellow, and red and white colors will appear at will.
此是諸天十法。
 These are the ten laws of the heavens.
人有七色。
 People have seven colors.
云何為七？
 Why is seven?
有人金色，有人火色，有人青色，有人黃色，有人赤色，有人黑色，有人魔色。
 Some are golden, some are fire-colored, some are cyan, some are yellow, some are red, some are black, and some are devil-colored.
諸天、阿須倫有七色，亦復如是。
 The gods and Ashulun have seven colors, and they are also like this.
「諸比丘！螢火之明不如燈燭，燈燭之明不如炬火，炬火之明不如積火，積火之明不如四天王宮殿、城墎、瓔珞、衣服、身色光明，四天王宮殿、城墎、瓔珞、衣服、身色光明不如三十三天光明，三十三天光明不如焰摩天光明，焰摩天光明不如兜率天光明，兜率天光明不如化自在天光明，化自在天光明不如他化自在天光明，他化自在天光明不如梵迦夷天宮殿、衣服身色光明，梵迦夷天宮殿、衣服、身色光明不如光念天光明，光念天光明不如遍淨天光明，遍淨天光明不如果實天光明，果實天光明不如無想天光明，無想天光明不如無造天，無造天光明不如無熱天，無熱天光明不如善見天，善見天光明不如大善天，大善天光明不如色究竟天，色究竟天光明不如地自在天，地自在天光明不如佛光明。
 "Bhikkhus, the brightness of a firefly is not as bright as a candle, the brightness of a candle is not as bright as a torch, the brightness of a torch is not as bright as a stored fire, and the brightness of a stored fire is not as bright as the palaces, palaces, necklaces, clothes, and body colors of the Four Heavenly Kings. , Yingluo, clothes, and body color are not as bright as the thirty-three days. The thirty-three days are not as bright as the Yanmotian. The Yanmotian is not as bright as the Tusita Tian. The Tusita Tian is not as bright as the Huazizai Tian. The Huaizi Tian is not as bright as him. The brightness of the Transformation Israel Heaven is not as bright as the palace, clothes, and body color of the Brahma Kasī Heaven. The brightness of the Palace, clothes, and body color of the Brahma Kasī Heaven is not as bright as the brightness of the Light Thought Heaven. The brightness of the Light Thought Heaven is not as bright as the Universal Pure Heaven. The pure sky is not as bright as the fruited sky, the fruited sky is not as bright as the unconceptual sky, the unconceptual sky is not as bright as the uncreated sky, the uncreated sky is not as bright as the unheated sky, the unheated sky is not as bright as the good-seeing sky, and the good-seeing sky is not as bright as the great good sky. The Great Good Heaven is not as bright as the Ultimate Form Heaven, the Ultimate Form Heaven is not as bright as the Earth-Free Heaven, and the Earth-Free Heaven is not as bright as the Buddha.
從螢火光至佛光明，合集爾所光明，不如苦諦光明，集諦、滅諦、道諦光明。
 From the light of fireflies to the light of the Buddha, the light that is gathered together is not as bright as the light of the truth of suffering, the truth of gathering, the truth of cessation, and the truth of path.
是故，諸比丘！欲求光明者，當求苦諦、集諦、滅諦、道諦光明，當作是修行。
 Therefore, monks! Those who desire light should seek the light of the truth of suffering, the truth of origin, the truth of cessation, and the truth of path, and regard it as practice.
「閻浮提人身長三肘半，衣長七肘，廣三肘半；
 “The body of Jambudvipa is three and a half cubits long, the length of his clothes is seven cubits, and the breadth is three and a half cubits;
瞿耶尼、弗于逮人身亦三肘半，衣長七肘，廣三肘半；
 Jiyani, Fuyu's body is also three and a half cubits, his clothing is seven cubits long and three and a half cubits wide.
欝單曰人身長七肘，衣長十四肘，廣七肘，衣重一兩；
 He Shan said that the length of a person is seven cubits, the length of a garment is fourteen cubits, the breadth is seven cubits, and the weight of a garment is one tael.
阿須倫身長一由旬，衣長二由旬，廣一由旬，衣重六銖；
 Ashulun's body is one yojana long, his clothing is two yojanas long, his width is one yojana, and his clothing weighs six baht;
四天王身長半由旬，衣長一由旬，廣半由旬，衣重半兩；
 The body of the Four Heavenly Kings is half a league long, their clothes are one league long, their width is half a league, their clothes weigh half a league;
忉利天身長一由旬，衣長二由旬，廣一由旬，衣重六銖；
 Trayasatra's body is one yojana long, his clothes are two yojanas long, his width is one yojana, and his clothes weigh six baht;
焰摩天身長二由旬，衣長四由旬，廣二由旬，衣重三銖；
 Yan Motian's body is two leagues long, his clothes are four leagues long, his width is two leagues, and his clothes weigh three baht;
兜率天身長四由旬，衣長八由旬，廣四由旬，衣重一銖半；
 Tushita's body is four leagues long, his clothes are eight leagues long and four leagues wide, his clothes weigh one and a half baht;
化自在天身長八由旬，衣長十六由旬，廣八由旬，衣重一銖；
 The body of the Avatar is eight leagues long, the clothes are sixteen leagues long, the breadth is eight leagues, and the clothes weigh one baht;
他化自在天身長十六由旬，衣長三十二由旬，廣十六由旬，衣重半銖。
 His body was sixteen leagues long, his clothes were thirty-two leagues long, his width was sixteen leagues, and his clothes weighed half a baht.
自上諸天，各隨其身而著衣服。
 From the heavens above, each one is clothed according to his body.
「閻浮提人壽命百歲，少出多減。
 "The life span of a person in Jambudvipa is a hundred years, and if you give birth less, you will lose more.
拘耶尼人壽命二百歲，少出多減。
 The life span of the Guyani people is 200 years, and if they give birth less, they will lose more.
弗于逮人壽三百歲，少出多減。
 It's not enough to catch a person's life span of 300 years. If he grows less, he will lose more.
欝單曰人盡壽千歲，無有增減。
 Li Shan said that when a person reaches the end of his life span, there will be no increase or decrease.
餓鬼壽七萬歲，少出多減。
 The lifespan of a hungry ghost is 70,000 years, and if you live less, you will lose more.
龍、金翅鳥壽一劫，或有減者。
 The lifespan of dragons and Garudas is one calamity, or may be reduced.
阿須倫壽天千歲，少出多減。
 Ashulun's longevity is a thousand years old, less growth and more loss.
四天王壽天五百歲，少出多減。
 The longevity of the Four Heavenly Kings is 500 years, with less growth and more loss.
忉利天壽天千歲，少出多減。
 The longevity of the Trayast-Li Heaven is a thousand years, the less it is, the more it is lost.
焰摩天壽天二千歲，少出多減。
 Yanmo Tian's lifespan is two thousand years old. The less he grows, the more he loses.
兜率天壽天四千歲，少出多減。
 Tushita's longevity is four thousand years, the less it is, the more it is lost.
化自在天壽天八千歲，少出多減。
 Transformation into the Self-Devil and longevity of eight thousand years, less growth and more loss.
他化自在天壽天萬六千歲，少出多減。
 He transforms into a free-spirited heaven with a longevity of 16,000 years, with fewer births and more decreases.
梵迦夷天壽命一劫，或有減者。
 The lifespan of Brahma Kayi is one calamity, or it may be shortened.
光音天壽命二劫，或有減者。
 The lifespan of Guangyin Tian is two kalpas, or it may be shortened.
遍淨天壽命三劫，或有減者。
 The lifespan of the Universal Pure Heaven is three kalpas, or may be shortened.
果實天壽命四劫，或有減者。
 The fruit's natural lifespan is four kalpas, or may be shortened.
無想天壽命五百劫，或有減者。
 Wu Xiangtian's lifespan is five hundred kalpas, or it may be shortened.
無造天壽命千劫，或有減者。
 The lifespan of Wu Zuo Tian is a thousand kalpas, or it may be shortened.
無熱天壽命二千劫，或有減者。
 Lifespan in heat-free days is two thousand kalpas, or may be shortened.
善見天壽命三千劫，或有減者。
 Shan Jian Tian's lifespan is three thousand kalpas, which may be shortened.
大善見天壽命四千劫，或有減者。
 The lifespan of a great benefactor is four thousand kalpas, which may be reduced.
色究竟天壽命五千劫，或有減者。
 The lifespan of the ultimate heaven of form is five thousand kalpas, or may be reduced.
空處天壽命萬劫，或有減者。
 The lifespan of Kongchutian is ten thousand kalpas, or it may be shortened.
識處天壽命二萬一千劫，或有減者。
 The lifespan of the consciousness realm is twenty-one thousand kalpas, which may be reduced.
不用處天壽命四萬二千劫，或有減者。
 The lifespan of the useless Chutian is forty-two thousand kalpas, or it may be shortened.
有想無想天壽命八萬四千劫，或有減者。
 The lifespan of a person with thoughts and without thoughts is eighty-four thousand kalpas, or it may be shortened.
齊此為眾生，齊此為壽命，齊此為世界，齊此名為生、老、病、死往來所趣，界、入聚也。」
 This is all living beings, this is life span, this is the world, this is the place where life, old age, illness and death come and go, the realm, and the gathering together. "
佛告比丘：
 The Buddha told the bhikkhu:
「一切眾生以四食存。
 "All living beings need four kinds of food to survive.
何謂為四？
 What is four?
摶、細滑食為第一，觸食為第二，念食為第三，識食為第四。
 The first is to push and smooth the food, the second is to touch the food, the third is to think about the food, and the fourth is to recognize the food.
彼彼眾生所食不同。
 Different sentient beings eat different things.
閻浮提人種種飯、麨麵、魚肉以為摶食，衣服、洗浴為細滑食。
 In Jambudvipa, all kinds of rice, noodles, and fish are considered to be strong food, and clothes and bathing are made into smooth food.
拘耶尼、弗于逮人亦食種種飯麨麵、魚肉以為摶食，衣服、洗浴為細滑食。
 Koyani, Fu Yu caught people who also ate all kinds of rice, noodles, fish and meat as soft food, and used clothes and bathing as smooth food.
欝單曰人唯食自然粳米，天味具足以為摶食，衣服、洗浴為細滑食。
 Tao Dan said that people in Japan only eat natural Japonica rice, which is naturally flavored enough to be used as a shovel-shaped food, and that clothes and bathing are fine and smooth.
龍、金翅鳥食黿鼉、魚鱉以為摶食，洗浴、衣服為細滑食。
 Dragons and golden-winged birds eat squirrels, fish and turtles as ground food, while bathing and clothing are fine and slippery food.
阿須倫食淨摶食以為摶食，洗浴、衣服為細滑食。
 Ashulun eats clean food and considers it as smooth food, and bathes and clothes as smooth food.
四天王、忉利天、焰摩天、兜率天、化自在天、他化自在天食淨摶食以為摶食，洗浴、衣服為細滑食。
 The Four Heavenly Kings, the Trayastry Heaven, the Flame Motian, the Tusita Heaven, the Transformation Heaven, and the other Transformation Heavens eat clean food as smooth food, and wash and wash their clothes as smooth food.
自上諸天以禪定喜樂為食。
 The heavens above feed on the joy of meditation.
何等眾生觸食？
 How many living beings touch food?
卵生眾生觸食。
 All living things born from eggs touch and eat.
何等眾生念食？
 How many living beings want to eat?
有眾生因念食得存，諸根增長，壽命不絕，是為念食。
 There are living beings who survive because of mindful eating, their roots grow, and their lifespan is endless. This is mindful of eating.
何等識食？
 How knowledgeable is food?
地獄眾生及無色天，是名識食。
 The sentient beings in hell and the colorless heaven are called food of consciousness.
「閻浮提人以金銀、珍寶、穀帛、奴僕治生販賣以自生活。
 "The people of Jambudvipa live by selling gold, silver, treasures, grain, and slaves.
拘耶尼人以牛羊、珠寶市易生活。
 The Guyani people live by trading cattle, sheep and jewelry.
弗于逮人以穀帛、珠璣市易自活。
 It is not enough to catch people and make a living by selling grain, silk and pearls.
欝單曰人無有市易治生自活。
 Li Shan said that people can easily live their own lives without a market.
閻浮提人有婚姻往來、男娶女嫁。
 People in Jambudvipa have marriage relationships, and men marry women.
拘耶尼人、弗于逮人亦有婚姻、男娶女嫁。
 The Koyani people also have marriages, with men marrying women.
欝單曰人無有婚姻、男女嫁娶。
 Li Shan said that people do not have marriage, men and women marry.
龍、金翅鳥、阿須倫亦有婚姻、男女嫁娶。
 Dragons, Garuda, and Ashulun also have marriages, and marriages between men and women.
四天王、忉利天，乃至他化自在天亦有婚姻、男娶女嫁。
 The four heavenly kings, the Trayastry heaven, and even the other incarnations of the free heaven also have marriages, with men marrying and women marrying.
自上諸天無復男女。
 There are no more male or female in the heavens above.
閻浮提人男女交會，身身相觸以成陰陽。
 In Jambudvipa, men and women meet and their bodies touch to form yin and yang.
拘耶尼、弗于逮、欝單曰人亦身身相觸以成陰陽。
 Kuyeni, Fu Yucha, and Judan said that people also touch each other to form yin and yang.
龍、金翅鳥亦身身相觸以成陰陽。
 Dragons and Garuda also touch each other to form yin and yang.
阿須倫身身相近，以氣成陰陽。
 Ashulun's body and body are similar, and his energy creates yin and yang.
四天王、忉利天亦復如是。
 The same is true for the Four Heavenly Kings and the Traitor Heaven.
焰摩天相近以成陰陽。
 The sky and the sky are close together to form yin and yang.
兜率天執手成陰陽。
 Tushita Tian holds his hand to form yin and yang.
化自在天熟視成陰陽。
 Transform into yin and yang.
他化自在天暫視成陰陽。
 He transformed into the free sky and temporarily regarded it as yin and yang.
自上諸天無復婬欲。
 There is no more lust in the heavens above.
「若有眾生身行惡，口言惡，意念惡，身壞命終，此後識滅，泥梨初識生，因識有名色，因名色有六入。
 "If there are living beings who do evil with their bodies, speak evil with their speech, and think evil with their thoughts, their body will be destroyed and they will die. After that, consciousness will disappear, and the first consciousness of clay pear will be born, because consciousness has name and form, and because name and form have six senses.
或有眾生身行惡，口言惡，意念惡，身壞命終，墮畜生中，此後識滅，畜生初識生，因識有名色，因名色有六入。
 Or there may be living beings who do evil with their bodies, speak evil with their words, or think evil with their thoughts. Their bodies will be destroyed and they will end up falling into the realm of animals. After that, their consciousness will disappear and they will be born as animals, because their consciousness has name and form, and because name and form have six elements.
或有眾生身行惡，口言惡，意念惡，身壞命終，墮餓鬼中，此後識滅，餓鬼初識生，因識有名色，因名色有六入。
 Or there may be living beings who do evil with their bodies, speak evil with their words, or think evil with their thoughts. Their bodies are destroyed and they end up falling into the realm of hungry ghosts. After that, their consciousness is destroyed and hungry ghosts are born for the first time because their consciousness has name and form, and because name and form have six elements.
或有眾生身行善，口言善，意念善，身壞命終，得生人中，此後識滅，人中初識生，因識有名色，因名色有六入。
 Or there may be sentient beings who perform good deeds, speak good words, and have good thoughts. After their bodies are destroyed and their lives end, they are reborn in human beings. After that, consciousness disappears and the first consciousness is born in human beings. Because consciousness has name and form, because name and form have six elements.
「或有眾生身行善，口言善，意念善，身壞命終，生四天王，此後識滅，四天王識初生，因識有名色，因名色有六入。
 "There may be sentient beings who do good deeds, speak good words, and have good thoughts. After their bodies are destroyed and their lives end, they give birth to the Four Heavenly Kings. After that, the consciousness of the Four Heavenly Kings is born. Because the consciousness has name and form, because name and form have six elements.
彼天初生，如此人間一、二歲兒，自然化現，在天膝上坐，彼天即言：
 When that heaven was born, a child of one or two years old in the human world appeared naturally and sat on the lap of heaven. That heaven said:
『此是我子。』
 "This is my son." 』
由行報故，自然智生，即自念言：
 Due to the retribution of actions, natural wisdom arises, that is, thinking to oneself:
『我由何行，今生此間？』
 "Where do I go from here, in this life?" 』
即復自念：
 Then recite to yourself:
『我昔於人間身行善，口言善，意念善，由此行故，今得生天。
 In the past, I performed good deeds in my body, spoke good words, and had good thoughts in the human world. Because of these actions, I am now reborn in heaven.
我設於此命終，復生人間者，當淨身、口、意，倍復精勤，修諸善行。』
 I hope that when I am reborn in the human world at the end of my life, I should purify my body, speech, and mind, redouble my efforts, and practice good deeds. 』
兒生未久便自覺飢，當其兒前有自然寶器，盛天百味自然淨食，若福多者飯色為白，其福中者飯色為青，其福下者飯色為赤。
 The child will feel hungry soon after birth. When there is a natural treasure in front of the child, it can eat naturally and naturally. If the child is blessed with many blessings, the color of the rice will be white. If the child is blessed with good fortune, the color of the meal will be green. .
彼兒以手探飯著口中，食自然消化，如酥投火。
 The boy put his hand into the food and put it into his mouth. The food was digested naturally, like crispy food thrown into the fire.
彼兒食訖，方自覺渴，有自然寶器盛甘露漿，其福多者漿色為白，其福中者漿色為青，其福下者漿色為赤。
 After the child finished eating, he felt thirsty. There was a natural treasure vessel containing nectar. The color of the nectar was white for those with more blessings, green for those with more blessings, and red for those with less blessings.
其兒取彼漿飲，漿自消化，如酥投火。
 The son took the pulp and drank it, and the pulp digested itself, like a piece of cake thrown into the fire.
「彼兒飲食已訖，身體長大，與餘天等，即入浴池沐浴澡洗，以自娛樂。
 "The boy has finished eating and drinking, and his body has grown up. He and Yu Tian then went into the bath to bathe and entertain themselves.
自娛樂已，還出浴池，詣香樹下，香樹曲躬，手取眾香，以自塗身。
 After having fun, I went out of the bath and went under the incense tree. The incense tree bowed and I picked up the incense and anointed myself.
復詣劫貝衣樹，樹為曲躬，取種種衣，著其身上。
 He returned to the Jie Shell Clothes Tree. The tree was made into a bow, and he took various kinds of clothes and put them on his body.
復詣莊嚴樹，樹為曲躬，取種種莊嚴，以自嚴身。
 Return to the solemn tree. The tree is bent and bowed, taking all kinds of solemnity to protect yourself.
復詣鬘樹，樹為曲躬，取鬘貫首。
 Return to the garland tree. The tree is bent into a bow, and the garland is inserted into the head.
復詣器樹，樹為曲躬，即取寶器。
 Return to the utensil tree, and the tree will become a bow, that is, you will get the treasure utensil.
復詣果樹，樹為曲躬，取自然果，或食或含，或漉汁而飲。
 Return to the fruit tree, the tree is curved, and you can take the natural fruit, eat it, hold it in your mouth, or squeeze out the juice and drink it.
復詣樂器樹，樹為曲躬，取天樂器，以清妙聲和絃而歌，向諸園林。
 He returned to the musical instrument tree, and the tree became a bow. He took musical instruments from heaven and sang with clear and wonderful sounds to the various gardens.
彼見無數天女鼓樂絃歌，語笑相向，其天遊觀，遂生染著，視東忘西，視西忘東，其初生時，知自念言：
 He saw countless celestial beings playing drums and singing, talking and laughing at each other. As he wandered around in the sky, he became obsessed, looking east and forgetting west, looking west and forgetting east. When he was first born, he knew that he was thinking:
『我由何行，今得生此？』
 "How did I end up living here?" 』
當其遊處觀時，盡忘此念。
 When he wanders around and observes, he completely forgets this thought.
於是便有婇女侍從。
 So there were female attendants.
「若有眾生身行善，口言善，意念善，身壞命終，生忉利天，此後識滅，彼初識生，因識有名色，因名色有六入。
 "If there are living beings who do good deeds, speak good words, and have good thoughts, their bodies will be destroyed and their lives will end, and they will be reborn in the deva world, then consciousness will disappear, and the first consciousness will be born, because consciousness has name and form, and because name and form have six senses.
彼天初生，如閻浮提二、三歲兒，自然化現，在天膝上，彼天即言：
 When he was born in that heaven, he was like a two- or three-year-old child in Jambudvipa. He appeared naturally and sat on the lap of heaven. That heaven said:
『此是我男，此是我女。』
 "This is my boy, this is my girl." 』
亦復如是。
 The same is true again.
或有眾生身、口、意善，身壞命終，生㷔摩天，其天初生，如閻浮提三、四歲兒。
 There may be sentient beings whose body, speech, and mind are good, but their body will be destroyed and their life will end, and they will be reborn in the sky. Their first birth in the sky is like a three or four-year-old child in Jambudvipa.
或有眾生身、口、意善，身壞命終，生兜率天，其天初生，如此世間四、五歲兒。
 There may be sentient beings who are good in body, speech, and mind, but their body will be destroyed and their life will end, and they will be born in the Tusita heaven, and their first birth will be four or five years old in this world.
或有眾生身、口、意善，身壞命終，生化自在天，其天初生，如此世間五、六歲兒。
 There may be sentient beings whose body, speech, and mind are good, but their bodies will be destroyed and their lives will end. They will be reborn in the self-transformation world, and they will be born in this world at the age of five or six.
或有眾生身、口、意善，身壞命終，生他化自在天，其天初生，如此世間六、七歲兒，亦復如是。」
 There may be sentient beings whose bodies, speech, and thoughts are good, but their bodies will be destroyed and their lives will end. They will be reborn in the self-transformation world, and the world will be born at the beginning. The same is true for six or seven-year-old children in this world. "
佛告比丘：
 The Buddha told the bhikkhu:
「半月三齋。
 "Half a month and three fasts.
云何為三？
 Why is the cloud three?
月八日齋、十四日齋、十五日齋，是為三齋。
 Fasting on the eighth day of the month, fasting on the fourteenth day, and fasting on the fifteenth day of the month are the three fasts.
何故於月八日齋？
 Why fast on the eighth day of the month?
常以月八日，四天王告使者言：
 On the eighth day of the lunar month, the Four Heavenly Kings told the messenger:
『汝等案行世間，觀視萬民，知有孝順父母，敬順沙門、婆羅門，宗事長老，齋戒布施，濟諸窮乏者不？』
 "As you go about the world and look at all the people, do you know that there are people who are filial to their parents, respectful to ascetics and brahmins, serve the elders of the clan, fast and give alms, and help the needy?" 』
爾時，使者聞王教已，遍案行天下，知有孝順父母，宗事沙門、婆羅門，恭順長老，持戒守齋，布施窮乏者，具觀察已，見諸世間不孝父母，不敬師長，不修齋戒，不濟窮乏者，還白王言：
 At that time, the messenger heard the king's teachings and traveled all over the world. He found out that there were people who were filial to their parents, served ascetics and brahmins, were respectful to their elders, observed the precepts and fasts, and gave alms to the poor. After careful observation, he saw that there were people in the world who were not filial to their parents and disrespectful to their teachers. If you don’t practice fasting and don’t help the needy, then you will pay back the king’s words:
『天王！世間孝順父母，敬事師長，淨修齋戒，施諸窮乏者，甚少！甚少！』爾時，四天王聞已，愁憂不悅，答言：
 "King of heaven!" In this world, it is rare to be filial to your parents, respect your teachers, practice fasting, and give to the needy! Very little! ’ At that time, when the Four Heavenly Kings heard this, they were sad and unhappy and replied:
『咄此為哉！世人多惡，不孝父母，不事師長，不修齋戒，不施窮乏，減損諸天眾，增益阿須倫眾。』
 "That's what it is!" There are many evil people in the world. They are not filial to their parents, do not serve their teachers, do not practice fasting, and do not give to the poor. They harm the gods and benefit the Ashuruns. 』
若使者見世間有孝順父母，敬事師長，勤修齋戒，布施貧乏者，則還白天王言：
 If the messenger sees that there are people in the world who are filial to their parents, respectful to their teachers, fasting diligently, and giving alms to the poor, he will return the words to the King of Heaven:
『世間有人孝順父母，敬事師長，勤修齋戒，施諸窮乏者。』
 “There are people in the world who are filial to their parents, respectful to their teachers, fasting diligently, and giving to the needy. 』
四天王聞已，即大歡喜，唱言：
 When the Four Heavenly Kings heard this, they were overjoyed and sang:
『善哉！我聞善言，世間乃能有孝順父母，敬事師長，勤修齋戒，布施貧乏，增益諸天眾，減損阿須倫眾。』
 "How good!" I have heard good words, in this world there can be people who are filial to their parents, respectful to their teachers, fasting diligently, giving alms to the poor, benefiting the gods, and detracting from the Asurans. 』
「何故於十四日齋？
 "Why fast on the 14th?
十四日齋時，四天王告太子言：
 During the fast on the fourteenth day, the Four Heavenly Kings told the prince:
『汝當案行天下，觀察萬民，知有孝順父母，敬事師長，勤修齋戒，布施貧乏者不？』
 "You should go about the world and observe all the people, and know if you are filial to your parents, respectful to your teachers, diligent in fasting, and giving alms to the needy?" 』
太子受王教已，即案行天下，觀察萬民，知有孝順父母，宗事師長，勤修齋戒，布施貧乏者，具觀察已，見諸世間有不孝順父母，不敬師長，不修齋戒，不施貧乏者，還白王言：
 The prince has been taught by the king, and he has gone around the world, observing all the people, and found out that there are people who are filial to their parents, serve their teachers, practice fasting diligently, and give alms to the poor. After careful observation, he has observed that there are people in the world who are not filial to their parents, disrespectful to their teachers, and do not practice fasting. If you do not give to the poor, you will be rewarded. The king said:
『天王！世間孝順父母，敬順師長，淨修齋戒，濟諸貧乏者，甚少！甚少！』四天王聞已，愁憂不悅言：
 "King of heaven!" In this world, there are very few people who are filial to their parents, respect their teachers, practice fasting, and help the poor! Very little! ’ When the Four Heavenly Kings heard this, they were unhappy and said:
『咄此為哉！世人多惡，不孝父母，不事師長，不修齋戒，不濟窮乏，減損諸天眾，增益阿須倫眾。』
 "That's what it is!" There are many evil people in the world, they are not filial to their parents, they do not serve their teachers, they do not practice fasting, they do not help the poor, they harm the gods and benefit the Ashuruns. 』
太子若見世間有孝順父母，敬事師長，勤修齋戒，布施貧乏者，即還白王言：
 If the prince sees in the world people who are filial to their parents, respectful to their teachers, fasting diligently, and giving alms to the poor, he will return the king's words:
『天王！世間有人孝順父母，敬順師長，勤修齋戒，施諸貧乏者。』
 "King of heaven!" There are people in the world who are filial to their parents, respectful to their teachers, fasting diligently, and giving to the needy. 』
四天王聞已，即大歡喜，唱言：
 When the Four Heavenly Kings heard this, they were overjoyed and sang:
『善哉！我聞善言，世間能有孝事父母，宗敬師長，勤修齋戒，布施貧乏，增益諸天眾，減損阿須倫眾。』
 "How good!" I have heard good words, in this world there can be people who are filial to their parents, respect their teachers, practice fasting diligently, and give alms to the poor, which will benefit the gods and detract from the Ashuruns. 』
是故十四日齋。
 That’s why we fast on the fourteenth day.
「何故於十五日齋？
 "Why fast on the 15th?
十五日齋時，四天王躬身自下，案行天下，觀察萬民，世間寧有孝順父母，敬事師長，勤修齋戒，布施貧乏者不？
 During the fifteenth day of fasting, the Four Heavenly Kings bow down, conduct their affairs around the world, and observe all people. Wouldn't it be better for people in the world to be filial to their parents, respectful to their teachers, fasting diligently, and giving to the poor?
見世間人多不孝父母，不事師長，不勤齋戒，不施貧乏。
 I see that many people in the world are not filial to their parents, do not serve their teachers, do not fast diligently, and do not give to the poor.
時，四天王詣善法殿，白帝釋言：
 At that time, the Four Heavenly Kings visited the Dharma Hall of Shanshan, and Emperor Bai explained:
『大王！當知世間眾生多不孝父母，不敬師長，不修齋戒，不施貧乏。』
 "Your Majesty! You should know that many living beings in the world are not filial to their parents, do not respect their teachers, do not practice fasting, and do not give to the poor. 』
帝釋及忉利諸天聞已，愁憂不悅言：
 When Emperor Shi and the gods heard about it, they said with sorrow and displeasure:
『咄此為哉！世人多惡，不孝父母，不敬師長，不修齋戒，不施窮乏，減損諸天眾，增益阿須倫眾。』
 "That's what it is!" There are many evil people in the world. They are not filial to their parents, disrespectful to their teachers, do not practice fasting, and do not give to the poor. They detract from the deities and benefit the Ashuruns. 』
四天王若見世間有孝順父母，敬事師長，勤修齋戒，布施貧乏者，還詣善法堂，白帝釋言：
 If the Four Heavenly Kings see people in the world who are filial to their parents, respectful to their teachers, fasting diligently, and giving alms to the needy, they will also visit the Shan Dharma Hall. The White Emperor explained:
『世人有孝順父母，敬事師長，勤修齋戒，布施貧乏者。』
 “There are people in the world who are filial to their parents, respectful to their teachers, fasting diligently, and giving alms to the poor. 』
帝釋及忉利諸天聞是語已，皆大歡喜，唱言：
 When Emperor Sakyamuni and all the gods heard these words, they were all very happy and sang:
『善哉！世間乃有孝順父母，敬事師長，勤修齋戒，布施貧乏者，增益諸天眾，減損阿須倫眾。』
 "How good!" In the world, there are those who are filial to their parents, respectful to their teachers, fasting diligently, and giving alms to the poor, which will benefit the gods and detract from the Asurans. 』
是故十五日齋戒。
 Therefore, fast for the fifteenth day.
是故有三齋。
 Therefore there are three fasts.
爾時，帝釋欲使諸天倍生歡喜，即說偈言：
 At that time, Emperor Shakti wanted to make all the heavens rejoice twice as much, so he said a verse:
「『常以月八日，　　十四十五日，
 "'Usually the eighth day of the month, the fourteenth and the fifteenth day of the month,
受化修齋戒，　　其人與我同。』
 Those who accept the transformation and practice fasting are the same as me. 』
」
佛告比丘：
 The Buddha told the bhikkhu:
「帝釋說此偈，非為善受，非為善說，我所不可。
 "The Emperor Sakyamuni did not say this verse for the sake of good feelings or for the sake of saying it well. I cannot do it.
所以者何？
 So what?
彼天帝釋婬、怒、癡未盡，未脫生、老、病、死、憂、悲、苦惱。
 The Emperor of Heaven has not yet freed himself from lust, anger, and delusion, and has not yet freed himself from birth, old age, illness, death, sorrow, sorrow, and suffering.
我說其人未離苦本。
 I say that this person has not left the origin of suffering.
若我比丘漏盡阿羅漢，所作已辦，捨於重擔，自獲己利，盡諸有結，平等解脫。
 If I, a bhikkhu, am an Arahant, I have done my work, I have given up heavy burdens, I have benefited myself, I have eliminated all obstacles, and I am liberated equally.
如此比丘應說此偈：
 Thus a bhikkhu should say this verse:
「『常以月八日，　　十四十五日，
 "'Usually the eighth day of the month, the fourteenth and the fifteenth day of the month,
受化修齋戒，　　其人與我同。』
 Those who accept the transformation and practice fasting are the same as me. 』
」
佛告比丘：
 The Buddha told the bhikkhu:
「彼比丘說此偈者，乃名善受，乃名善說，我所印可。
 "The bhikkhu who said this stanza is called a good feeling and a good saying, and I approve it.
所以者何？
 So what?
彼比丘婬、怒、癡盡已，脫生、老、病、死、憂、悲、苦惱，我說其人離於苦本。」
 I say that this bhikkhu is free from the origin of suffering, as he is free from sexual desire, anger, and delusion, and is free from birth, old age, illness, death, sorrow, sorrow, and suffering. "
佛告比丘：
 The Buddha told the bhikkhu:
「一切人民所居舍宅，皆有鬼神，無有空者。
 “All people’s homes and houses are filled with ghosts and gods, and none are empty.
一切街巷四衢道中，屠兒市肆及丘塚間，皆有鬼神，無有空者。
 In all the streets, alleys, and thoroughfares, in the butcher shops and among the hills and tombs, there are ghosts and gods, and no one is empty.
凡諸鬼神皆隨所依，即以為名，依人名人，依村名村，依城名城，依國名國，依土名土，依山名山，依河名河。」
 All the ghosts and gods are named according to their places, that is, they are named, named after people, named after villages, named after cities, named after countries, named after countries, named after soils, named after mountains, named after rivers. "
佛告比丘：
 The Buddha told the bhikkhu:
「一切樹木極小如車軸者，皆有鬼神依止，無有空者。
 "All trees as small as a cart axle are supported by ghosts and gods, and none are empty.
一切男子、女人初始生時，皆有鬼神隨逐擁護；
 When all men and women are first born, they are accompanied by ghosts and gods to support them;
若其死時，彼守護鬼攝其精氣，其人則死。」
 If when he dies, the guardian ghost captures his essence, he will die. "
佛告比丘：
 The Buddha told the bhikkhu:
「設有外道梵志問言：
 "There is a heretic Brahma who asks:
『諸賢！若一切男女初始生時，皆有鬼神隨逐守護；
 "All sages!" If all men and women are first born, they are accompanied by ghosts and gods to protect them;
其欲死時，彼守護鬼神攝其精氣，其人則死者。
 When he is about to die, the guardian ghosts and gods capture his essence, and the person dies.
今人何故有為鬼神所觸嬈者？
 Why are there people today who are touched by ghosts and gods?
有不為鬼神所觸嬈者？』
 Is there anyone who is not touched by ghosts and gods? 』
設有此問，汝等應答彼言：
 Given this question, you should answer this question:
『世人為非法行，邪見顛倒，作十惡業，如是人輩，若百若千，乃至有一神護耳。
 People in the world do illegal things, have wrong views, and commit the ten evil deeds. There are hundreds or thousands of people like this, and there is even a god who protects their ears.
譬如群牛、群羊，若百若千，一人守牧，彼亦如是，為非法行，邪見顛倒，作十惡業，如是人輩，若百若千，乃有一神護耳。
 Just like a herd of cattle or sheep, if there are a hundred or a thousand, and one person is keeping the herd, they will do the same thing, do illegal things, have wrong views, and commit the ten evil deeds. In this way, if there are a hundred or a thousand people, there is a god who protects their ears.
若有人修行善法，見正信行，具十善業，如是一人有百千神護。
 If someone practices good Dharma, sees righteous conduct, and has ten good deeds, then he will be protected by hundreds of thousands of gods.
譬如國王、國王大臣、有百千人衛護一人。
 For example, a king, his ministers, and hundreds of thousands of people protect one person.
彼亦如是，修行善法，具十善業，如是一人有百千神護。
 In the same way, he practices good Dharma and has ten good deeds. In this way, a person is protected by hundreds of gods.
以是緣故，世人有為鬼神所觸嬈者，有不為鬼神所觸嬈者。』
 For this reason, there are people in the world who are touched by ghosts and gods, and there are people who are not touched by ghosts and gods. 』
」
佛告比丘：
 The Buddha told the bhikkhu:
「閻浮提人有三事勝拘耶尼人。
 "The people of Jambudvipa are superior to the people of Koyani in three things.
何等為三？
 What is three?
一者勇猛強記，能造業行。
 One is brave and strong in memory, and can create karma.
二者勇猛強記，勤修梵行。
 Both of them are brave and strong in memory, and practice the holy life diligently.
三者勇猛強記，佛出其土。
 The three are brave and strong, and the Buddha emerges from his soil.
以此三事勝拘耶尼。
 With these three things, he defeated Guyani.
拘耶尼人有三事勝閻浮提。
 There are three things that the Koyani people can do to defeat Jambudvipa.
何等為三？
 What is three?
一者多牛，二者多羊，三者多珠玉。
 One has many cows, the other has many sheep, and the third has many pearls and jade.
以此三事勝閻浮提。
 With these three things, you can defeat Jambudvipa.
閻浮提有三事勝弗于逮。
 There are three things in Jambudvipa that are better than catching.
何等為三？
 What is three?
一者勇猛強記，能造業行。
 One is brave and strong in memory, and can create karma.
二者勇猛強記，能修梵行。
 Both of them are brave and strong in memory, and can practice the holy life.
三者勇猛強記，佛出其土。
 The three are brave and strong, and the Buddha emerges from his soil.
以此三事勝弗于逮。
 These three things are better than being caught.
弗于逮有三事勝閻浮提，何等為三？
 There are three things that can defeat Jambudvipa. How can they be three?
一者其土極廣，二者其土極大，三者其土極妙。
 First, its soil is extremely vast, second, its soil is huge, and third, its soil is extremely wonderful.
以此三事勝閻浮提。
 With these three things, you can defeat Jambudvipa.
「閻浮提有三事勝欝單曰。
 "There are three things in Jambudvipa that are better than those in Jambudvipa.
何等為三？
 What is three?
一者勇猛強記，能造業行。
 One is brave and strong in memory, and can create karma.
二者勇猛強記，能修梵行。
 Both of them are brave and strong in memory, and can practice the holy life.
三者勇猛強記，佛出其土。
 The three are brave and strong, and the Buddha emerges from his soil.
以此三事勝欝單曰。
 These three things are better than the single saying.
欝單曰復有三事勝閻浮提。
 He Shan said that there are three things that can defeat Jambudvipa.
何等為三？
 What is three?
一者無所繫屬，二者無有我，三者壽定千歲。
 The first has no affiliation, the second has no self, and the third has a lifespan of a thousand years.
以此三事勝閻浮提。
 With these three things, you can defeat Jambudvipa.
閻浮提人亦以上三事勝餓鬼趣。
 People in Jambudvipa also achieve victory over hungry ghosts through the above three things.
餓鬼趣有三事勝閻浮提。
 Hungry ghosts have three things that are better than Jambudvipa.
何等為三？
 What is three?
一者長壽，二者身大，三者他作自受。
 One is long life, the other is big body, and the third one is his own suffering.
以此三事勝閻浮提。
 With these three things, you can defeat Jambudvipa.
閻浮提人亦以上三事勝龍、金翅鳥。
 The people of Jambudvipa also defeated the dragon and the Garuda in the above three things.
龍、金翅鳥復有三事勝閻浮提。
 The dragon and the Garuda can defeat Jambudvipa in three ways again.
何等為三？
 What is three?
一者長壽，二者身大，三者宮殿。
 One is longevity, the other is big body, and the third is palace.
以此三事勝閻浮提。
 With these three things, you can defeat Jambudvipa.
「閻浮提以上三事勝阿須倫。
 "Jambuddha defeated Ashulun in the above three things.
阿須倫復有三事勝閻浮提。
 Ashulun again defeated Jambudvipa in three ways.
何等為三？
 What is three?
一者宮殿高廣，二者宮殿莊嚴，三者宮殿清淨。
 One is that the palace is high and wide, the other is that the palace is solemn, and the third is that the palace is pure.
以此三事勝閻浮提。
 With these three things, you can defeat Jambudvipa.
閻浮提人以此三事勝四天王。
 The people of Jambudvipa use these three things to defeat the four heavenly kings.
四天王復有三事勝閻浮提。
 The Four Heavenly Kings defeated Jambudvipa in three more ways.
何等為三？
 What is three?
一者長壽，二者端正，三者多樂。
 One is longevity, the other is integrity, and the third is happiness.
以此三事勝閻浮提。
 With these three things, you can defeat Jambudvipa.
閻浮提人亦以上三事勝忉利天、焰摩天、兜率天、化自在天、他化自在天。
 The people of Jambudvipa also conquered the Traitor Heaven, the Flame Mo Heaven, the Tusita Heaven, the Self-Transformation Heaven, and the Self-Transformation Heaven in the above three things.
此諸天復有三事勝閻浮提。
 In these heavens, there are three things that defeat Jambudvipa.
何等為三？
 What is three?
一者長壽，二者端正，三者多樂。」
 One is longevity, the other is integrity, and the third is happiness. "
佛告比丘：
 The Buddha told the bhikkhu:
「欲界眾生有十二種。
 "There are twelve kinds of beings in the desire realm.
何等為十二？
 What is twelve?
一者地獄，二者畜生，三者餓鬼，四者人，五者阿須倫，六者四天王，七者忉利天，八者焰摩天，九者兜率天，十者化自在天，十一者他化自在天，十二者魔天。
 The first is hell, the second is animals, the third is hungry ghosts, the fourth is humans, the fifth is Ashulun, the sixth is the Four Heavenly Kings, the seventh is the Trayast Heaven, the eighth is the Flame Sky, the ninth is the Tusita Heaven, and the tenth is the Transformation Heaven. The eleventh one is the self-transformation heaven, and the twelveth one is the demon heaven.
色界眾生有二十二種：
 There are twenty-two kinds of sentient beings in the form realm:
一者梵身天，二者梵輔天，三者梵眾天，四者大梵天，五者光天，六者少光天，七者無量光天，八者光音天，九者淨天，十者少淨天，十一者無量淨天，十二者遍淨天，十三者嚴飾天，十四者小嚴飾天，十五者無量嚴飾天，十六者嚴飾果實天，十七者無想天，十八者無造天，十九者無熱天，二十者善見天，二十一者大善見天，二十二者阿迦尼吒天。
 The first is the Brahma Body Heaven, the second is the Brahma Assistant Heaven, the third is the Brahma Heaven, the fourth is the Great Brahma Heaven, the fifth is the Light Heaven, the sixth is the Less Light Heaven, the seventh is the Infinite Light Heaven, the eighth is the Light Sound Heaven, and the ninth is the Pure Heaven. , the tenth is the Less Pure Heaven, the eleventh is the Infinite Pure Heaven, the twelve is the All-Pure Heaven, the thirteenth is the Highly Decorated Heaven, the fourteenth is the Small Decorated Heaven, the fifteenth is the Infinite Decorated Heaven, and the sixteenth is the Highly Decorated Fruit The seventeenth day is the day without thoughts, the eighteenth day is the day without creation, the nineteenth day is the day without heat, the twenty-first day is the day of good seeing, the twenty-first day is the day of great kindness, and the twenty-two day is the day of Agani.
無色界眾生有四種。
 There are four types of beings in the formless realm.
何等為四？
 What is four?
一者空智天，二者識智天，三者無所有智天，四者有想無想智天。」
 The first is the wisdom heaven of emptiness, the second is the wisdom heaven of knowledge, the third is the wisdom heaven of nothing, and the fourth is the wisdom heaven of thoughts and no thoughts. "
佛告比丘：
 The Buddha told the bhikkhu:
「有四大天神。
 "There are four great gods.
何等為四？
 What is four?
一者地神，二者水神，三者風神，四者火神。
 One is the god of earth, the second is the god of water, the third is the god of wind, and the fourth is the god of fire.
昔者，地神生惡見言：
 In the past, the earth god was evil and said:
『地中無水、火、風。』
 “There is no water, fire or wind in the earth. 』
時，我知此地神所念，即往語言：
 At that time, I knew what the gods of this place were thinking, and I immediately spoke:
『汝當生念言：
 "You should be thinking:
「地中無水、火、風。」
 There is no water, no fire, no wind in the earth.
耶？』
 yeah? 』
地神報言：
 The Earth God’s message:
『地中實無水、火、風也。』
 "There is no water, fire or wind in the earth." 』
我時語言：
 My language:
『汝勿生此念，謂地中無水、火、風。
 Don't you have this thought, saying that there is no water, fire or wind in the earth.
所以者何？
 So what?
地中有水、火、風，但地大多故，地大得名。』
 There are water, fire, and wind in the earth, but the earth is large, so the earth is named after it. 』
」
佛告比丘：
 The Buddha told the bhikkhu:
「我時為彼地神次第說法，除其惡見，示教利喜，施論、戒論、生天之論，欲為不淨，上漏為患，出要為上；
 "At that time, I preached the Dharma for the gods of that land in order to eliminate their evil views, teach benefits and joys, teach about giving, precepts, and rebirth in heaven. Desires are impure, upper leaks are troubles, and outflows are the best.
敷演開示，清淨梵行。
 Give lectures and practice pure holy life.
我時知其心淨，柔軟歡喜，無有陰蓋，易可開化，如諸佛常法，說苦聖諦、苦集諦、苦滅諦、苦出要諦，演布開示。
 I knew at that time that his mind was pure, soft and joyful, without a shadow, and could be easily enlightened, just like the Buddhas who always preached and taught the holy truth of suffering, the origin of suffering, the cessation of suffering, and the origin of suffering.
爾時，地神即於座上遠塵離垢，得法眼淨。
 At that moment, the Earth God sat on his seat, far away from dust and dirt, and gained a pure Dharma eye.
譬如淨潔白衣，易為受色。
 For example, if you wear pure white clothes, you can easily feel the color.
彼亦如是，信心清淨，遂得法眼，無有狐疑，見法決定，不墮惡趣，不向餘道，成就無畏，而白我言：
 In the same way, he who has pure faith, acquires the Dharma eye, has no doubts, sees the Dharma and makes decisions, does not fall into the lower realms, does not follow other paths, achieves fearlessness, and says to me clearly:
『我今歸依佛，歸依法，歸依僧，盡形壽不殺、不盜、不婬、不欺、不飲酒，聽我於正法中為優婆夷。』
 "I now take refuge in the Buddha, the Dharma, and the Sangha. I will not kill, steal, engage in sexual misconduct, cheat, or drink alcohol until the end of my physical life. I will be an Upasika in the true Dharma." 』
」
佛告比丘：
 The Buddha told the bhikkhu:
「昔者，水神生惡見言：
 "In the past, the Water God was evil and said:
『水中無地、火、風。』
 "There is no earth, fire or wind in the water. 』
時，地神知彼水神心生此見，往語水神言：
 At that time, the Earth God knew that the Water God had this idea in his mind, and spoke to the Water God:
『汝實起此見，言：
 "You actually have this view and say:
「水中無地、火、風。」
 There is no earth, fire or wind in the water.
耶？』
 yeah? 』
答曰：
 Answer:
『實爾。』
 "Sure. 』
地神語言：
 Earth God language:
『汝勿起此見，謂水中無地、火、風。
 "Don't you think that there is no earth, fire or wind in the water.
所以者何？
 So what?
水中有地、火、風，但水大多故，水大得名。』
 There are earth, fire and wind in water, but water is mostly there, hence the name water. 』
時，地神即為說法，除其惡見，示教利喜，施論、戒論、生天之論，欲為不淨，上漏為患，出要為上；
 At that time, the earth god will expound the Dharma, remove the evil views, teach benefits and joys, give advice, precepts, and rebirth in heaven. Desires are impure, upper leaks are troubles, and outflows are the best;
敷演開示，清淨梵行。
 Give lectures and practice pure holy life.
時，地神知彼水神其心柔軟，歡喜信解，淨無陰蓋，易可開化，如諸佛常法，說苦聖諦、苦集諦、苦滅諦、苦出要諦，演布開示。
 At that time, the earth god knows that the water god has a soft heart, is happy and believes in understanding, has no vaginal cover, and can be easily enlightened. Just like the Buddha's regular teachings, he preaches the holy truth of suffering, the origin of suffering, the cessation of suffering, and the essential truth of the emergence of suffering. Enlightenment.
時，彼水神即遠塵離垢，得法眼淨。
 At that time, the water spirit was far away from dust and dirt, and his Dharma eyes were pure.
猶如淨潔白衣，易為受色。
 Just like pure white clothes, it is easy to receive color.
彼亦如是，信心清淨，得法眼淨，無有狐疑，決定得果，不墮惡趣，不向餘道，成就無畏，白地神言：
 In the same way, he has pure faith, has a clear eye for Dharma, has no doubts, is determined to get the result, does not fall into the lower realms, does not follow other paths, has achieved fearlessness, and Bai Di’s divine words:
『我今歸依佛，歸依法，歸依僧，盡形壽不殺、不盜、不婬、不欺、不飲酒，聽我於正法中為優婆夷。』
 "I now take refuge in the Buddha, the Dharma, and the Sangha. I will not kill, steal, engage in sexual misconduct, cheat, or drink alcohol until the end of my physical life. I will be an Upasika in the true Dharma." 』
」
佛告比丘：
 The Buddha told the bhikkhu:
「昔者，火神生惡見言：
 "In the past, the God of Fire was evil and said:
『火中無地、水、風。』
 "There is no earth, water, or wind in the fire." 』
時，地神、水神知彼火神心生此見，共語火神言：
 At that time, the gods of earth and water knew that the god of fire had this idea in his mind, and they all said to the god of fire:
『汝實起此見耶？』
 "Have you really come to this conclusion?" 』
答曰：
 Answer:
『實爾。』
 "Sure. 』
二神語言：
 The language of the two gods:
『汝勿起此見。
 "Don't think so.
所以者何？
 So what?
火中有地、水、風，但火大多故，火大得名耳。』
 There are earth, water, and wind in fire, but there are many fires, so the fire is named "ear". 』
時，二神即為說法，除其惡見，示教利喜，施論、戒論、生天之論，欲為不淨，上漏為患，出要為上；
 At that time, the two gods will expound the Dharma, remove their evil views, teach benefits and joys, give advice, precepts, and rebirth in the heavens.
敷演開示，清淨梵行。
 Give lectures and practice pure holy life.
二神知彼火神其心柔軟，歡喜信解，淨無陰蓋，易可開化，如諸佛常法，說苦聖諦、苦集諦、苦滅諦、苦出要諦，演布開示。
 The two gods know that the fire god has a soft heart, is happy to believe in understanding, has no vaginal cover, and can be easily enlightened. Just like the Buddha's regular teachings, he preaches the holy truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the emergence of suffering, and spreads it. Show.
時，彼火神即遠塵離垢，得法眼淨。
 At that time, the fire god was far away from dust and dirt, and his Dharma eyes were pure.
猶如淨潔白衣，易為受色。
 Just like pure white clothes, it is easy to receive color.
彼亦如是，信心清淨，遂得法眼，無有狐疑，決定得果，不墮惡趣，不向餘道，成就無畏，白二神言：
 In the same way, he has pure faith, acquires Dharma eyes, has no doubts, is determined to achieve results, does not fall into the lower realms, does not follow other paths, achieves fearlessness, and Bai Ershen says:
『我今歸依佛、法、聖眾，盡形壽不殺、不盜、不婬、不欺、不飲酒，聽我於正法中為優婆夷。』
 "I now take refuge in the Buddha, the Dharma, and the saints. I will not kill, steal, engage in sexual misconduct, cheat, or drink alcohol until the end of my life. I will be an Upasika in the true Dharma." 』
」
佛告比丘：
 The Buddha told the bhikkhu:
「昔者，風神生惡見言：
 "In the past, the God of Wind was evil and said:
『風中無地、水、火。』
 "There is no earth, water, or fire in the wind." 』
地、水、火神知彼風神生此惡見，往語之言：
 The gods of earth, water and fire knew that the god of wind had this evil view and said:
『汝實起此見耶？』
 "Have you really come to this conclusion?" 』
答曰：
 Answer:
『實爾。』
 "Sure. 』
三神語言：
 Language of the Three Gods:
『汝勿起此見。
 "Don't think so.
所以者何？
 So what?
風中有地、水、火，但風大多故，風大得名耳。』
 There are earth, water, and fire in the wind, but there are many winds, so the wind is named Er. 』
時，三神即為說法，除其惡見，示教利喜，施論、戒論、生天之論，欲為不淨，上漏為患，出要為上；
 At that time, the three gods will expound the Dharma, remove their evil views, teach benefits and joys, give advice, precepts, and rebirth in heaven.
敷演開示，清淨梵行。
 Give lectures and practice pure holy life.
三神知彼風神其心柔軟，歡喜信解，淨無陰蓋，易可開化，如諸佛常法，說苦聖諦、苦集、苦滅、苦出要諦，演布開示。
 The three gods know that the wind god has a soft heart, is happy and believes in understanding, has no vaginal cover, and can be easily enlightened. Just like the Buddha's regular teachings, he expounds and teaches the holy truth of suffering, the origin of suffering, the cessation of suffering and the emergence of suffering.
時，彼風神即遠塵離垢，得法眼淨。
 At that time, the wind god was far away from dust and dirt, and his Dharma eyes were pure.
譬如淨潔白衣，易為受色。
 For example, if you wear pure white clothes, you can easily feel the color.
彼亦如是，信心清淨，逮得法眼，無有狐疑，決定得果，不墮惡趣，不向餘道，成就無畏，白三神言：
 In the same way, he has pure faith, has the eye for Dharma, has no doubts, is determined to get the result, does not fall into the evil realm, does not follow other paths, has achieved fearlessness, Bai Sanshen said:
『我今歸依佛、法、聖眾，盡形壽不殺、不盜、不婬、不欺、不飲酒，願聽我於正法中為優婆夷，慈心一切，不嬈眾生。』
 "I now take refuge in the Buddha, the Dharma, and the saints. I will not kill, steal, engage in sexual misconduct, cheat, or drink alcohol until the end of my life. I am willing to be an Upasika in the true Dharma. I will be kind to all and not molest all sentient beings." 』
」
佛告比丘：
 The Buddha told the bhikkhu:
「雲有四種。
 "There are four kinds of clouds.
云何為四？
 Why is the cloud four?
一者白色，二者黑色，三者赤色。
 One is white, the second is black, and the third is red.
四者紅色。
 Four are red.
其白色者地大偏多，其黑色者水大偏多，其赤色者火大偏多，其紅色者風大偏多。
 The white ones have more earth elements, the black ones have more water elements, the red ones have more fire elements, and the red ones have more wind elements.
其雲去地或十里、二十里、三十里，至四十四千里，除劫初後時雲上至光音天。
 The clouds may travel ten miles, twenty miles, thirty miles, or even forty-four thousand miles away. At the beginning and end of the tribulation, the clouds will reach the Guangyin Heaven.
電有四種。
 There are four types of electricity.
云何為四？
 Why is the cloud four?
東方電名身光，南方電名難毀，西方電名流炎，北方電名定明。
 The name of Eastern electronics is Shenguang, the reputation of Southern electronics is hard to destroy, the reputation of Western electronics is Yan, and the reputation of Northern electronics is certain.
以何緣故，虛空雲中有此電光？
 Why is there such lightning in the clouds in the sky?
有時身光與難毀相觸，有時身光與流炎相觸，有時身光與定明相觸，有時難毀與流炎相觸，有時難毀與定明相觸，有時流炎與定明相觸。
 Sometimes the light of the body is in contact with the indestructible light, sometimes the light of the body is in contact with the flowing inflammation, sometimes the light of the body is in contact with the steady brightness, sometimes the indestructible light is in contact with the flowing inflammation, sometimes the indestructible light is in contact with the steady brightness, and sometimes the flowing inflammation is in contact with the steady brightness. Bright and touching.
以是緣故，虛空雲中有電光起。
 For this reason, there was lightning in the clouds in the sky.
復有何緣，虛空雲有雷聲起？
 What is the reason why there is thunder in the sky?
虛空中有時地大與水大相觸，有時地大與火大相觸，有時地大與風大相觸，有時水大與火大相觸，有時水大與風大相觸。
 In the void, sometimes the earth element touches the water element, sometimes the earth element touches the fire element, sometimes the earth element touches the wind element, sometimes the water element touches the fire element, and sometimes the water element touches the wind element.
以是緣故，虛空雲中有雷聲起。
 For this reason, there was thunder in the clouds in the sky.
「相師占雨有五因緣不可定知，使占者迷惑。
 "There are five reasons why a fortune teller divines rain, which is unpredictable and confuses the fortune teller.
云何為五？
 Why is the cloud five?
一者雲有雷電，占謂當雨，以火大多故，燒雲不雨，是為占師初迷惑緣。
 One is that there are thunder and lightning in the clouds, and the fortune teller predicts that it will rain. Because there are many fires, the clouds are burning but there is no rain. This is the reason for the fortune teller's initial confusion.
二者雲有雷電，占謂當雨，有大風起，吹雲四散，入諸山間，以此緣故，相師迷惑。
 There were thunder and lightning in the two clouds, which predicted that it would be raining, and a strong wind arose, scattering the clouds into the mountains. For this reason, the fortune tellers were confused.
三者雲有雷電，占謂當雨，時，大阿須倫接攬浮雲，置大海中，以此因緣，相師迷惑。
 There were thunder and lightning in the third cloud, which predicted that it would rain. At that time, the great Ashulun caught the floating clouds and placed them in the sea. With this cause and effect, the fortune tellers were confused.
四者雲有雷電，占謂當雨，而雲師、雨師放逸婬亂，竟不降雨，以此因緣，相師迷惑。
 Fourth, there are thunder and lightning in the clouds, which are predicted to rain. However, the cloud master and the rain master indulge in promiscuity and no rainfall occurs. This cause and effect confuses fortune tellers.
五者雲有雷電，占謂當雨，而世間眾庶非法放逸，行不淨行，慳貪嫉妬，所見顛倒，故使天不降雨，以此因緣，相師迷惑。
 Fifth, there is thunder and lightning in the cloud, which predicts that it will rain. However, the common people in the world are illegally loose, engage in impure conduct, are greedy and jealous, and see things upside down, so the sky does not rain. This cause and condition confuses fortune tellers.
是為五因緣，相師占雨不可定知。」
 These are the five causes and conditions, which cannot be determined by fortune telling by a fortune teller. "
佛說長阿含經卷第二十
 The Buddha Speaks of the Long Agama Sutra Volume 20
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
#【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]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
佛說長阿含經卷第二十一
 The Buddha Speaks of the Long Agama Sutra Volume 21
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
第四分世記經三災品第九
 The Fourth Part of the Book of Era, the Ninth of the Three Disasters
佛告比丘：
 The Buddha told the bhikkhu:
「有四事長久，無量無限，不可以日月歲數而稱計也。
 "There are four things that are long-lasting, immeasurable, and cannot be measured by the number of days, months, and years.
云何為四？
 Why is the cloud four?
一者世間災漸起，壞此世時，中間長久，無量無限，不可以日月歲數而稱計也。
 First, when disasters in the world gradually arise and destroy this world, they last for a long time, are immeasurable and infinite, and cannot be measured by the number of days, months and years.
二者此世間壞已，中間空曠，無有世間，長久逈遠，不可以日月歲數而稱計也。
 The two worlds are ruined, the middle is empty, there is no world, it is so long and far away that it cannot be measured by the number of days, months and years.
三者天地初起，向欲成時，中間長久，不可以日月歲數而稱計也。
 The three heavens and the earth first arise, and when desires are fulfilled, there is a long time in between, and it cannot be measured by the number of days, months, and years.
四者天地成已，久住不壞，不可以日月歲數而稱計也。
 The fourth is that the heaven and the earth are complete and will not deteriorate for a long time. They cannot be measured by the number of days, months and years.
是為四事長久，無量無限，不可以日月歲數而計量也。」
 This is because the four things are long-lasting, immeasurable and cannot be measured by days, months and years. "
佛告比丘：
 The Buddha told the bhikkhu:
「世有三災。
 "There are three disasters in this world.
云何為三？
 Why is the cloud three?
一者火災，二者水災，三者風災。
 One is fire, the other is flood, and the third is wind disaster.
有三災上際。
 There are three disasters.
云何為三？
 Why is the cloud three?
一者光音天，二者遍淨天，三者果實天。
 The first is the light and sound heaven, the second is the pure heaven, and the third is the fruit heaven.
若火災起時，至光音天，光音天為際。
 If a fire breaks out, it will reach the light and sound sky, and the light and sound sky will be the boundary.
若水災起時，至遍淨天，遍淨天為際。
 If a flood occurs, it will reach the Pure Sky.
若風災起時，至果實天，果實天為際。
 If a wind disaster occurs, it will reach the Fruit Heaven and the Fruit Heaven will be the limit.
云何為火災？
 Why is the cloud a fire?
火災始欲起時，此世間人皆行正法，正見不倒，修十善行，行此法時，有人得第二禪者，即踊身上昇於虛空中，住聖人道、天道、梵道，高聲唱言：
 When the fire is about to start, everyone in the world practices the right Dharma, never fails to have right views, and performs the ten good deeds. While performing this Dharma, some people will obtain the second jana, and then they will jump up into the sky and live in the path of saints, heaven, and Brahma. , singing loudly:
『諸賢！當知無覺、無觀第二禪樂，第二禪樂。』
 "All sages!" You should be aware of the second joy of Zen without awareness and without contemplation, the second joy of Zen. 』
時，世間人聞此聲已，仰語彼言：
 At that time, people in the world heard this voice and looked up to him and said:
『善哉！善哉！唯願為我說無覺、無觀第二禪道。』
 "How good!" How good! I only wish to teach me the second path of meditation without awareness or insight. 』
時，空中人聞其語已，即為說無覺、無觀第二禪道。
 At that time, the man in the air heard his words and started talking about the second path of meditation without awareness or insight.
此世間人聞彼說已，即修無覺無觀第二禪道，身壞命終，生光音天。
 As soon as people in this world hear what he said, they practice the second Zen path of no awareness and no contemplation, and when their body is destroyed and their life is over, they are reborn in the light and sound heaven.
「是時，地獄眾生罪畢命終，來生人間，復修無覺、無觀第二禪，身壞命終，生光音天；
 "At that time, the sentient beings in hell will end their sins and end their lives, and will be reborn in the human world. They will resume the second jhana of no awareness and no contemplation, their bodies will be destroyed and their lives will end, and they will be reborn in the light and sound heaven;
畜生、餓鬼、阿須倫、四天王、忉利天、炎天、兜率天、化自在天、他化自在天、梵天眾生命終，來生人間，修無覺、無觀第二禪，身壞命終，生光音天。
 Animals, hungry ghosts, Ashulun, the four heavenly kings, Trayasa, Flame, Tushita, Transformation, Self-transformation, and Brahma all end their lives and are reborn in the human world. After the bad life ends, the light and sound sky will be reborn.
由此因緣地獄道盡，畜生、餓鬼、阿須倫乃至梵天皆盡。
 As a result, the karmic hell realms are exhausted, as well as the animals, hungry ghosts, Asurans, and even the Brahma world.
當於爾時，先地獄盡，然後畜生盡；
 At that time, first the hells will be gone, and then the beasts will be gone;
畜生盡已，餓鬼盡；
 The beasts are gone, the hungry ghosts are gone;
餓鬼盡已，阿須倫盡；
 The hungry ghosts are gone, Ashulun is gone;
阿須倫盡已，四天王盡；
 Ashulun is gone, the four heavenly kings are gone;
四天王盡已，忉利天王盡；
 The four heavenly kings have been exhausted, and the vengeful heavenly king has been exhausted;
忉利天王盡已，炎摩天盡；
 The King of Trayast and Li has ended, the Heaven of Flame has ended;
炎摩天盡已，兜率天盡；
 The sky of Yanmo is gone, the sky of Tushita is gone;
兜率天盡已，化自在天盡；
 The heaven of Tusita has come to an end, and the heaven of transformation has come to an end;
化自在天盡已，他化自在天盡；
 The transformation of nature has been exhausted, and the transformation of others has been exhausted;
他化自在天盡已，梵天盡；
 His transformation into the heaven of freedom has ended, and the Brahma world has ended;
梵天盡已，然後人盡，無有遺餘。
 Brahma is gone, and then humans are gone, with nothing left.
人盡無餘已，此世敗壞，乃成為災，其後天不降雨，百穀草木自然枯死。」
 There are no more people left, and the corruption of this world will become a disaster. There will be no rain in the next day, and hundreds of grains and vegetation will naturally wither. "
佛告比丘：
 The Buddha told the bhikkhu:
「以是當知，一切行無常，變易朽壞，不可恃怙，有為諸法，甚可厭患，當求度世解脫之道。
 "Therefore, you should know that all actions are impermanent and subject to decay. You should not rely on your parents. There are all kinds of dharma, which are very annoying. You should seek the way to live in the world and be liberated.
其後久久，有大黑風暴起，吹大海水，海水深八萬四千由旬，吹使兩披，取日宮殿，置於須彌山半，去地四萬二千由旬，安日道中，緣此世間有二日出。
 After a long time, a great black storm arose, blowing the sea water, which was eighty-four thousand leagues deep. It blew two robes, took the palace of the sun, and placed it halfway up Mount Sumeru. There are two sunrises in this world.
二日出已，令此世間所有小河、汱澮、渠流皆悉乾竭。」
 The next day, all the rivers, rivers, and canals in this world have dried up. "
佛告比丘：
 The Buddha told the bhikkhu:
「以是當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。
 "Therefore, you should know that all actions are impermanent and subject to decay. You should not rely on your parents. All existence is disgusting and troublesome. You should seek the way to live in the world and be liberated.
其後久久，有大黑風暴起，海水深八萬四千由旬，吹使兩披，取日宮殿，置於須彌山半，去地四萬二千由旬，安日道中，緣此世間有三日出。
 After a long time, a great black storm arose, and the sea was eighty-four thousand leagues deep. It blew two robes, took the palace of the sun, and placed it halfway up Mount Sumeru. out.
三日出已，此諸大水，恒河、耶婆那河、婆羅河、阿夷羅婆提河、阿摩怯河、辛陀河、故舍河皆悉乾竭，無有遺餘。
 Three days later, all the great rivers, including the Ganges, Yavana, Brahma, Ayravati, Amoyur, Sindhuo, and Gushe rivers, were all dried up, leaving nothing behind.
「以是當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。
 "Therefore, you should know that all actions are impermanent and subject to decay. You should not rely on your parents. All existence is disgusting and troublesome. You should seek the way to live in the world and be liberated.
其後久久，有大黑風暴起，海水深八萬四千由旬，吹使兩披，取日宮殿，置於須彌山半，安日道中，緣此世間有四日出。
 After a long time, a great black storm arose, and the sea water was eighty-four thousand leagues deep. It blew two robes, took the Sun Palace, and placed it halfway up Mount Sumeru, in the middle of the An-ri Path. Because of this, there are four suns rising in the world.
四日出已，此諸世間所有泉源、淵池，善見大池、阿耨大池、四方陀延池、優鉢羅池、拘物頭池、分陀利池、離池，縱廣五十由旬皆盡乾竭。
 Four days have passed since then. All the springs and ponds in this world, including the Great Lake of Good View, the Great Pool of Ayana, the Great Pool of Sifangtuoyan, the Pool of Upala, the Pool of Kuwutou, the Pool of Fendali, and the Pool of Li, are fifty yojanas in width. All exhausted.
「以是故知，一切無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。
 "Therefore, we know that everything is impermanent and subject to decay. We should not rely on our parents. All existence is so disgusting and troublesome that we should seek the way to live in the world and be liberated.
其後久久，有大黑風暴起，吹大海水，使令兩披，取日宮殿，置於須彌山半，安日道中，緣此世間有五日出。
 After a long time, a big black storm arose, blowing up the sea water. He made two robes, took the palace of the sun, and placed it halfway up Mount Sumeru, in the middle of the Anri Road. Because there are five suns rising in this world.
五日出已，大海水稍減百由旬，至七百由旬。
 On the fifth day after sunrise, the sea water slightly decreased by a hundred leagues to seven hundred leagues.
以是可知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。
 It can be seen from this that all actions are impermanent and subject to decay, so we should not rely on our parents. All existence is so disgusting and troublesome, and we should seek the way to escape from the world.
是時，大海稍盡，餘有七百由旬、六百由旬、五百由旬、四百由旬乃至百由旬在。
 At that time, the sea was slightly gone, and there were still seven hundred, six hundred, five hundred, four hundred and even one hundred yojans left.
以是可知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。
 It can be seen from this that all actions are impermanent and subject to decay, so we should not rely on our parents. All existence is so disgusting and troublesome that we should seek the way to escape from the world.
時，大海水稍稍減盡，至七由旬、六由旬、五由旬，乃至一由旬在。」
 At that time, the great sea water dwindled slightly, until it was seven yojanas, six yojanas, five yojanas, or even one yojana away. "
佛告比丘：
 The Buddha told the bhikkhu:
「以是當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。
 "Therefore, you should know that all actions are impermanent and subject to decay. You should not rely on your parents. All existence is disgusting and troublesome. You should seek the way to live in the world and be liberated.
其後海水稍盡，至七多羅樹、六多羅樹，乃至一多羅樹。」
 Afterwards, the seawater dwindled slightly, reaching seven tala trees, six tala trees, and even one tala tree. "
佛告比丘：
 The Buddha told the bhikkhu:
「以是當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。
 "Therefore, you should know that all actions are impermanent and subject to decay. You should not rely on your parents. All existence is disgusting and troublesome. You should seek the way to live in the world and be liberated.
其後海水轉淺，七人、六人、五人、四人、三人、二人、一人，至腰、至膝，至于\xED\xA1\xA0\xED\xB4\x94、踝。」
 Afterwards, the sea water turned shallow, and seven people, six people, five people, four people, three people, two people, and one person reached the waist, knees, and ankles. "
佛告比丘：
 The Buddha told the bhikkhu:
「以是當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。
 "Therefore, you should know that all actions are impermanent and subject to decay. You should not rely on your parents. All existence is disgusting and troublesome. You should seek the way to live in the world and be liberated.
其後海水猶如春雨後，亦如牛跡中水，遂至涸盡，不漬人指。」
 Afterwards, the sea water was like water after a spring rain, like water in a cow's tracks, until it dried up and could no longer stain human fingers. "
佛告比丘：
 The Buddha told the bhikkhu:
「以是當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。
 "Therefore, you should know that all actions are impermanent and subject to decay. You should not rely on your parents. All existence is disgusting and troublesome. You should seek the way to live in the world and be liberated.
其後久久，有大黑風暴起，吹海底沙，深八萬四千由旬，令著兩岸飃，取日宮殿，置於須彌山半，安日道中，緣此世間有六日出。
 After a long time, a great black storm arose, blowing the sand at the bottom of the sea to a depth of 84,000 yojanas, causing waves on both sides of the bank. The palace of the sun was taken and placed halfway up Mount Sumeru, in the middle of the path of peace, because there are six sunrises in this world.
六日出已，其四天下及八萬天下諸山、大山、須彌山王皆烟起燋燃，猶如陶家初然陶時，六日出時亦復如是。」
 As soon as the sixth sun rises, all the mountains, great mountains, and kings of Mount Sumeru in the Four Heavens and the Eighty Thousand Heavens are all ablaze, just like the Tao family when the pottery was first created, and it will be like this again when the sixth sun rises. "
佛告比丘：
 The Buddha told the bhikkhu:
「以是當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。
 "Therefore, you should know that all actions are impermanent and subject to decay. You should not rely on your parents. All existence is disgusting and troublesome. You should seek the way to live in the world and be liberated.
其後久久，有大黑風暴起，吹海底沙，八萬四千由旬，令著兩岸飄，取日宮殿，置於須彌山半，安日道中，緣此世間有七日出。
 After a long time, a great black storm arose, blowing the sand on the bottom of the sea for 84,000 yojanas, causing it to float on both sides of the river. He took the Sun Palace and placed it half way up Mount Sumeru, in the path of Anri, because there are seven sunrises in this world.
七日出已，此四天下及八萬天下諸山、大山、須彌山王皆悉洞然，猶如陶家然竈焰起，七日出時亦復如是。」
 When the seventh sun has risen, all the mountains, big mountains, and kings of Mount Sumeru in the four worlds and the eighty thousand worlds are all aware of their caves, just like the flames in the stove of the Tao family, and it will be the same when the seventh sun rises. "
佛告比丘：
 The Buddha told the bhikkhu:
「以此當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。
 "From this, you should know that all actions are impermanent and subject to decay. You should not rely on your parents. All existence is so disgusting and troublesome. You should seek the way to live in the world and be liberated.
此四天下及八萬天下諸山、須彌山皆悉洞然；
 These four worlds and all the mountains under the eighty thousand worlds, including Mount Sumeru, are all well understood;
一時，四天王宮、忉利天宮、炎摩天宮、兜率天、化自在天、他化自在天、梵天宮亦皆洞然。」
 At that time, the palaces of the four heavenly kings, the Trayasatra palace, the Yanma palace, the Tusita heaven, the heaven of transformations, the heaven of other transformations, and the Brahma palace were also clearly understood. "
佛告比丘：
 The Buddha told the bhikkhu:
「是故當知，一切行無常，變易朽壞，不可恃怙，凡諸有為法甚可厭患，當求度世解脫之道。
 "Therefore, you should know that all actions are impermanent and subject to decay. You should not rely on your parents. All conditioned phenomena are extremely annoying, and you should seek the way to live in the world and be liberated.
此四天下，乃至梵天火洞然已，風吹火焰至光音天，其彼初生天子見此火焰，皆生怖畏言：
 In these four heavens, there is a fire hole even in the Brahma Heaven. The wind blows the flames to the Guangyin Heaven. When the other newly born emperors see this flame, they all become frightened and say:
『咄！此何物？』
 "Duh!" What is this? 』
先生諸天語後生天言：
 The words of the gods, the words of the descendants, are:
『勿怖畏也，彼火曾來，齊此而止。』
 "Don't be afraid. The fire came before and stopped here." 』
以念前火光，故名光念天。
 Because of the fire in front of Nian Nian, it is called Guang Nian Tian.
此四天下，乃至梵天火洞然已，須彌山王漸漸頹落，百由旬、二百由旬，至七百由旬。」
 In these four worlds, even the Fire Cave of Brahma is gone, and King Sumeru gradually declines, one hundred yojanas, two hundred yojanas, and finally seven hundred yojanas. "
佛告比丘：
 The Buddha told the bhikkhu:
「以是當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。
 "Therefore, you should know that all actions are impermanent and subject to decay. You should not rely on your parents. All existence is disgusting and troublesome. You should seek the way to live in the world and be liberated.
此四天下乃至梵天火洞然已，其後大地及須彌山盡無灰燼。
 These four heavens and even the Brahma Heaven Fire Cave are gone. After that, the earth and Mount Sumeru are completely free of ashes.
是故當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。
 Therefore, you should know that all actions are impermanent and subject to decay, so you should not rely on your parents. Everything that exists is so annoying that you should seek a way to escape from the world.
其此大地火燒盡已，地下水盡，水下風盡。
 The earth has been burned by fire, the underground water has been exhausted, and the wind beneath the water has been exhausted.
是故當知，一切行無常，變易朽壞，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。」
 Therefore, you should know that all actions are impermanent and subject to decay, so you should not rely on your parents. Everything that exists is so annoying that you should seek a way to escape from the world. "
佛告比丘：
 The Buddha told the bhikkhu:
「火災起時，天不復雨，百穀草木自然枯死。
 “When a fire breaks out, it doesn’t rain anymore, and all the crops and trees die naturally.
誰當信者？
 Who is a believer?
獨有見者，自當知耶？
 Those who have unique insights should know it?
如是乃至地下水盡，水下風盡。
 In this way, the underground water will be exhausted, and the wind under the water will be exhausted.
誰當信者？
 Who is a believer?
獨有見者，自當知耶？
 Those who have unique insights should know it?
是為火災。
 It's for fire.
「云何火劫還復？
 "Why is the fire calamity coming back?
其後久久，有大黑雲在虛空中，至光音天，周遍降雨，渧如車輪，如是無數百千歲雨，其水漸長，高無數百千由旬，乃至光音天。」
 After that, for a long time, there was a big black cloud in the sky, reaching the Guangyin Heaven. It rained all over, and the stream was like a wheel. It rained like this for countless hundreds of thousands of years. The water gradually grew longer, reaching a height of hundreds of thousands of leagues, even to the Guangyin Heaven. "
「時，有四大風起，持此水住。
 "At that time, four great winds arose and held this water.
何等為四？
 What is four?
一名住風，二名持風，三名不動，四名堅固。
 One lives in the wind, two hold the wind, three remain motionless, and four are firm.
其後此水稍減百千由旬，無數百千萬由旬，其水四面有大風起，名曰僧伽，吹水令動，鼓蕩濤波，起沫積聚，風吹離水，在於空中自然堅固，變成天宮，七寶校飾，由此因緣有梵迦夷天宮。
 After that, the water was slightly reduced for hundreds of thousands of yojanas, but not hundreds of thousands of yojanas. A strong wind blew up from all sides of the water, called Sangha. The water was blown to move it, stirring up the waves, causing foam to accumulate. The wind blew away the water and floated in the air. Naturally solid, it becomes a celestial palace, decorated with seven treasures. From this, there is the Brahma Kayi celestial palace.
其水轉減至無數百千萬由旬，其水四面有大風起，名曰僧伽，吹水令動，鼓蕩濤波，起沫積聚，風吹波離水，在於空中自然堅固，變成天宮，七寶校飾，由此因緣有他化自在天宮。
 Its water reduced to countless hundreds of millions of yojanas. A strong wind blew up from all sides of its water, called Sangha. The water blew to stir the waves, causing foam to accumulate. The wind blew the waves away from the water, and they naturally became solid and changed in the air. The Chengtian Palace is decorated with seven treasures. Due to this, there are other forms of the Heavenly Palace.
「其水轉減至無數千萬由旬，其水四面有大風起，名曰僧伽，吹水令動，鼓蕩濤波，起沫積聚，風吹離水，在虛空中自然堅固，變成天宮，七寶校飾，由此因緣有化自在天宮。
 "The water has reduced to countless yojanas. A strong wind rises from all sides of the water. It is called Sangha. The water blows and stirs up the waves. Foam accumulates. The wind blows away the water. It naturally becomes solid and changes in the sky. The Chengtian Palace is decorated with seven treasures. From this, the Heavenly Palace is transformed into a free and easy one.
其水轉減至無數百千由旬，有僧伽風，吹水令動，鼓蕩濤波，起沫積聚，風吹離水，在虛空中自然堅固，變成天宮，七寶校飾，由此因緣有兜率天宮。
 Its water reduced to countless hundreds of thousands of yojanas, and there was a Sangha wind, which blew the water and stirred up the waves. The foam accumulated, and the wind blew away the water. It naturally solidified in the void and became a heavenly palace, decorated with seven treasures. For this reason, there is the Tusita Heavenly Palace.
其水轉減至無數百千由旬，有僧伽風，吹水令動，鼓蕩濤波，起沫積聚，風吹離水，在虛空中自然堅固，變成天宮，由此因緣有炎摩天宮。
 Its water reduced to countless hundreds of thousands of yojanas, and there was a Sangha wind, which blew the water and moved it, stirring up the waves, causing foam to accumulate. The wind blew away the water, and it naturally solidified in the sky and became a heavenly palace. From this, there was inflammation. Sky Palace.
其水轉減至無數百千由旬，水上有沫，深六十萬八千由旬，其邊無際，譬如此間，穴泉流水，水上有沫，彼亦如是。
 The water reduces to countless hundreds of thousands of leagues, and there is foam on the water, which is six hundred and eight thousand leagues deep, and its edges are endless. For example, here, water flows from a cave spring, and there is foam on the water. The same is true for that.
「以何因緣有須彌山？
 "Why is there Mount Sumeru?
有亂風起，吹此水沫造須彌山，高六十萬八千由旬，縱廣八萬四千由旬，四寶所成，金、銀、水精、琉璃。
 A random wind arose, blowing the water foam to create Mount Sumeru, which is six hundred and eight thousand leagues high and eighty-four thousand leagues wide. It is made of the four precious stones: gold, silver, water essence, and lapis lazuli.
以何因緣有四阿須倫宮殿？
 Why are there four Ashulun palaces?
其後亂風吹大海水吹大水沫，於須彌山四面起大宮殿，縱廣各八萬由旬，自然變成七寶宮殿。
 Afterwards, the turbulent winds blew up the sea water and blew up the foam, and large palaces were built on all sides of Mount Sumeru, each eighty thousand yojanas in width and width, and naturally turned into palaces of the Seven Treasures.
復何因緣有四天王宮殿？
 Why is there the palace of the Four Heavenly Kings?
其後亂風吹大海水沫，於須彌山半四萬二千由旬，自然變成七寶宮殿，以是故名為四天王宮殿。
 Afterwards, the turbulent wind blew the sea foam, and forty-two thousand yojanas halfway up Mount Sumeru, it naturally turned into the Palace of the Seven Treasures, hence the name Palace of the Four Heavenly Kings.
以何因緣有忉利天宮殿？
 What is the reason for the existence of the Palace of Trayast and Litian?
其後亂風吹大水沫，於須彌山上自然變成七寶宮殿。
 Later, the turbulent wind blew up the water foam, and it naturally turned into a palace of seven treasures on Mount Xumi.
「復以何緣有伽陀羅山？
 "How come there is Ghadara Mountain?
其後亂風吹大水沫，去須彌山不遠，自然化成寶山，下根入地四萬二千由旬，縱廣四萬二千由旬，其邊無際，雜色間廁，七寶所成，以是緣故有伽陀羅山。
 Afterwards, the violent wind blew up the water foam, which was not far from Mount Sumeru. It naturally transformed into a mountain of treasures. Its roots penetrated into the ground forty-two thousand leagues, and its width was forty-two thousand leagues. Its sides were boundless, and there were toilets of various colors, made of seven treasures. This is why there is Mount Ghadara.
復以何緣有伊沙山？
 Why is there Mount Isha?
其後亂風吹大水沫，去伽陀羅山不遠，自然變成伊沙山，高二萬一千由旬，縱廣二萬一千由旬，其邊無際，雜色參間，七寶所成，以是緣故有伊沙山。
 Afterwards, a turbulent wind blew up the water foam, and not far from Ghadara Mountain, it naturally turned into Mount Isha, which is twenty-one thousand leagues high and twenty-one thousand leagues wide. Its sides are boundless, filled with variegated colors and made of seven treasures. , so there is Mount Isha.
其後亂風吹大水沫，去伊沙山不遠，自然變成樹辰陀羅山，高萬二千由旬，縱廣萬二千由旬，其邊無際，雜色參間，七寶所成，以是因緣有樹辰陀羅山。
 Afterwards, the turbulent wind blew up the water foam. Not far from Isha Mountain, it naturally turned into Shuchendala Mountain. It was twelve thousand leagues high and twelve thousand leagues wide. It was boundless and filled with variegated colors. It was made of seven treasures. Therefore, there is Shuchendola Mountain due to the cause.
其後亂風吹大水沫，去樹辰陀羅山不遠，自然變成阿般泥樓山，高六千由旬，縱廣六千由旬，其邊無際，雜色參間，七寶所成，以是緣故有阿般尼樓山。
 Afterwards, the turbulent wind blew up the water foam. Not far from Shuchendola Mountain, it naturally turned into Apannilou Mountain, which is six thousand leagues high and six thousand leagues wide. Its sides are boundless and filled with variegated colors, made of seven treasures. That's why there is Mount Apani Tower.
「其後亂風吹大水沫，去阿般尼樓山不遠，自然變成彌隣陀羅山，高三千由旬，縱廣三千由旬，其邊無際，雜色參間，七寶所成，以是因緣有尼隣陀羅山。
 "Then the violent wind blew up the water foam. Not far from Mount Apanilou, it naturally turned into Mount Milinda. It was three thousand leagues high and three thousand leagues wide. Its sides were boundless and filled with variegated colors. It was made of seven treasures. , so there is Nilindhara Mountain.
其後亂風吹大水沫，去尼隣陀羅山不遠，自然變成比尼陀山，高千二百由旬，縱廣千二百由旬，其邊無際，雜色參間，七寶所成，以是緣故有比尼陀山。
 Afterwards, the turbulent wind blew up the water foam, and not far from Nilindra Mountain, it naturally turned into Binita Mountain. It was 1,200 leagues high and 1,200 leagues wide. It was boundless and filled with variegated colors, made of seven treasures. That's why there is Mount Binita.
其後亂風吹大水沫，去比尼陀山不遠，自然變成金剛輪山，高三百由旬，縱廣三百由旬，其邊無際，雜色參間，七寶所成，以是因緣有金剛輪山。
 Afterwards, a turbulent wind blew up the water foam. Not far from Binita Mountain, it naturally turned into Vajra Mountain. It was three hundred leagues high and three hundred leagues wide. It was boundless and filled with variegated colors. It was made of seven treasures. Therefore, there are causes and conditions. Vajra Mountain.
「何故有月、有七日宮殿？
 "Why is there a moon and a seven-day palace?
其後亂風吹大水沫，自然變成一月宮殿、七日宮殿，雜色參間，七寶所成，為黑風所吹還到本處，以是因緣有日、月宮殿。
 Afterwards, the chaotic wind blows the water foam, which naturally turns into the one-month palace and the seven-day palace, among the mixed colors, made of seven treasures. They are blown back to their original places by the black wind, so there are sun and moon palaces due to the cause and effect.
「其後亂風吹大水沫，自然變成四天下及八萬天下，以是因緣有四天下及八萬天下。
 "Then the turbulent wind blew up the water foam, which naturally turned into four worlds and eighty thousand worlds. Therefore, there are four worlds and eighty thousand worlds.
其後亂風吹大水沫，在四天下及八萬天下，自然變成大金剛輪山，高十六萬八千由旬，縱廣十六萬八千由旬，其邊無限，金剛堅固，不可毀壞，以是因緣有大金剛輪山。
 Afterwards, the turbulent wind blew up the large water foam, which naturally turned into the Great Vajra Wheel Mountain in the Four Heavens and the Eighty Thousand Heavens. It is 168,000 yojanas high and 168,000 yojanas wide. Its sides are infinite. It is vajra-firm and indestructible. , so there is the Great Vajra Wheel Mountain due to the cause.
其後久久，有自然雲遍滿空中，周遍大雨，渧如車輪，其水彌漫，沒四天下，與須彌山等，其後亂風吹地為大坑，澗水盡入中，因此為海，以是因緣有四大海水。
 After a long time, natural clouds filled the sky, and there was heavy rain all around. The stream was like a wheel, and the water was filled with water, covering the four heavens and Mount Xumi. Afterwards, the wind blew the ground into a big pit, and all the water from the stream flowed into it, so it was called The sea, so there are four seas of water.
海水鹹苦有三因緣。
 There are three reasons why sea water is salty and bitter.
何等為三？
 What is three?
一者有自然雲遍滿虛空，至光音天，周遍降雨，洗濯天宮，滌蕩天下，從梵迦夷天宮、他化自在天宮，下至炎摩天宮、四天下、八萬天下、諸山、大山、須彌山王皆洗濯滌蕩，其中諸處有穢惡鹹苦諸不淨汁，下流入海，合為一味，故海水鹹。
 First, there are natural clouds filling the sky, reaching the Guangyin Heaven, and raining all over, washing the heavenly palace, and cleansing the world. From the Brahma Kayi Heavenly Palace, the Other Transformation Heavenly Palace, down to the Yanmo Heavenly Palace, the four heavens, the eighty thousand heavens, and the mountains , the great mountains, and the king of Mount Sumeru are all washed and cleansed, and there are filthy, evil, salty, bitter, and impure juices in various places, which flow down into the sea and merge into one taste, so the sea water is salty.
二者昔有大仙人禁呪海水，長使鹹苦，人不得飲，是故鹹苦。
 Secondly, in the past, great immortals forbade the consumption of sea water, which made it salty and bitter for a long time. People were not allowed to drink it, so it was salty and bitter.
三者彼大海水雜眾生居，其身長大，或百由旬、二百由旬，至七百由旬，呼哈吐納，大小便中，故海水鹹。
 Third, there are many living beings living in the sea. Their body length may be a hundred yojanas, two hundred yojanas, or seven hundred yojanas. They breathe, breathe, urinate and defecate, so the sea water is salty.
是為火災。」
 It's for fire. "
佛告比丘：
 The Buddha told the bhikkhu:
「云何為水災？
 "Why is there a flood?
水災起時，此世間人皆奉正法，正見，不邪見，修十善業，修善行已。
 When floods occur, everyone in this world should follow the right Dharma, have right views, avoid wrong views, practice the ten good deeds, and practice good deeds.
時，有人得無喜第三禪者，踊身上昇於虛空中，住聖人道、天道、梵道，高聲唱言：
 At that time, someone who had achieved the third jhana of Wuxi jumped up into the sky, lived in the path of saints, heaven, and Brahma, and sang loudly:
『諸賢！當知無喜第三禪樂，無喜第三禪樂。』
 "All sages!" You should know the joy of the third jhana without joy, the joy of the third jhana without joy. 』
時，世間人聞此聲已，仰語彼言：
 At that time, people in the world heard this voice and looked up to him and said:
『善哉！善哉！願為我說是無喜第三禪道。』
 "How good!" How good! Please tell me this is the third jhana path without joy. 』
時，空中人聞此語已，即為演說無喜第三禪道，此世間人聞其說已，即修第三禪道，身壞命終，生遍淨天。
 At that time, when people in the sky heard these words, they expounded the third jhana path without joy. When people in the world heard these words, they practiced the third jhana path. Their bodies were destroyed and their lives ended, and they were reborn in pure heavens.
「爾時，地獄眾生罪畢命終，來生人間，復修第三禪道，身壞命終，生遍淨天；
 "At that time, all the sentient beings in hell will end their sins and end their lives. They will be reborn in the human world. They will resume the third Zen path. Their bodies will be destroyed and their lives will end. They will be reborn in the pure heavens.
畜生、餓鬼、阿須輪、四天王、忉利天、炎摩天、兜率天、化自在天、他化自在天、梵天、光音天眾生命終，來生人間，修第三禪道，身壞命終，生遍淨天。
 Animals, hungry ghosts, Ashura, the Four Heavenly Kings, Trayastrim, Yanmo, Tusita, Transformation of Self, Self-transformation of Others, Brahma, and Light and Sound deity end their lives and will be reborn in the human world and practice the third Zen path. The bad life ends, and the rebirth is all over the pure heaven.
由此因緣，地獄道盡，畜生、餓鬼、阿須倫、四天王，乃至光音天趣皆盡。
 Due to this cause and condition, the hell realms are exhausted, and the animals, hungry ghosts, Ashuluns, Four Heavenly Kings, and even the heavenly realms of light and sound are all exhausted.
當於爾時，先地獄盡，然後畜生盡；
 At that time, first the hells will be gone, and then the beasts will be gone;
畜生盡已，餓鬼盡；
 The beasts are gone, the hungry ghosts are gone;
餓鬼盡已，阿須倫盡；
 The hungry ghosts are gone, Ashulun is gone;
阿須倫盡已，四天王盡；
 Ashulun is gone, the four heavenly kings are gone;
四天王盡已，忉利天盡；
 The four heavenly kings have been exhausted, and the treacherous heaven has been exhausted;
忉利天盡已，炎摩天盡；
 The sky of travesty and profit has been exhausted, the sky of fire has been exhausted;
炎摩天盡已，兜率天盡；
 The sky of Yanmo is gone, the sky of Tushita is gone;
兜率天盡已，化自在天盡；
 The heaven of Tusita has come to an end, and the heaven of transformation has come to an end;
化自在天盡已，他化自在天盡；
 The transformation of nature has been exhausted, and the transformation of others has been exhausted;
他化自在天盡已，梵天盡；
 His transformation into the heaven of freedom has ended, and the Brahma world has ended;
梵天盡已，光音天盡；
 Brahma is gone, light and sound are gone;
光音天盡已，然後人盡無餘。
 The light, sound, and sky are gone, and then no one is left.
人盡無餘已，此世間敗壞，乃成為災。
 There are no more people left, and the corruption of this world will become a disaster.
「其後久久，有大黑雲暴起，上至遍淨天，周遍大雨，純雨熱水，其水沸湧，煎熬天上，諸天宮殿皆悉消盡，無有遺餘。
 "After a long time, a great black cloud suddenly arose, reaching up to the pure sky. It rained heavily all around, pure rain and hot water. The boiling water boiled up and tormented the sky. All the heavenly palaces were wiped out, leaving nothing behind.
猶如酥油置於火中，煎熬消盡，無有遺餘，光音天宮亦復如是。
 Just like butter placed in the fire, the torment is gone and nothing remains, so is the Guangyin Celestial Palace.
以此可知，一切行無常，為變易法，不可恃怙，有為諸法，甚可厭患，當求度世解脫之道。
 It can be seen from this that all actions are impermanent and are subject to change, so we should not rely on them. There are all kinds of dharma, which are very annoying. We should seek the way to escape from the world.
「其後此雨復浸梵迦夷天宮，煎熬消盡，無有遺餘。
 "Then the rain soaked the Brahma Kayi Celestial Palace again, and the torment was gone, leaving nothing behind.
猶如酥油置於火中，無有遺餘，梵迦夷宮亦復如是。
 Just as butter is placed in the fire and nothing remains, so it is with the Brahmakarasi Palace.
其後此雨復浸他化自在天、化自在天、兜率天、炎摩天宮，煎熬消盡，無有遺餘。
 After that, the rain again soaked into the other Heavens of Transformation, Transformation, Tushita, and Yanma Palace. The torment was gone and nothing was left.
猶如酥油置於火中，無有遺餘，彼諸天宮亦復如是。
 Just like butter placed in the fire, nothing remains, so it is in the heavenly palaces.
其後此雨復浸四天下及八萬天下諸山、大山、須彌山王，煎熬消盡，無有遺餘。
 After that, the rain again soaked the mountains, great mountains, and King Sumeru in the Four Heavens and the Eighty Thousand Heavens. The torment was gone and nothing was left.
猶如酥油置於火中，煎熬消盡，無有遺餘，彼亦如是。
 Just as butter is put into the fire and is consumed by the torment, leaving nothing behind, so it is with him.
是故當知，一切行無常，為變易法，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。
 Therefore, you should know that all actions are impermanent and are subject to change. You should not rely on Tzu. All existence is so disgusting and troublesome that you should seek the way to escape from the world.
其後此水煎熬大地，盡無餘已，地下水盡，水下風盡。
 Afterwards, this water tormented the earth until nothing was left; the underground water was exhausted, and the wind beneath the water was exhausted.
是故當知，一切行無常，為變易法，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。」
 Therefore, you should know that all actions are impermanent and are subject to change. You should not rely on Tzu. All existence is so disgusting and troublesome that you should seek the way to escape from the world. "
佛告比丘：
 The Buddha told the bhikkhu:
「遍淨天宮煎熬消盡。
 "The torment in the pure heavenly palace is gone.
誰當信者？
 Who is a believer?
獨有見者，乃能知耳。
 Only those who see can understand the ear.
梵迦夷宮煎熬消盡，乃至地下水盡，水下風盡。
 The torment of Vankayi Palace is exhausted, even the water under the water is gone, and the wind under the water is gone.
誰當信者？
 Who is a believer?
獨有見者，乃當知耳。
 Those who have the only vision should know their ears.
是為水災。
 It's because of floods.
「云何水災還復？
 Why will the floods come back again?
其後久久，有大黑雲充滿虛空，至遍淨天，周遍降雨，渧如車輪，如是無數百千萬歲，其水漸長，至遍淨天。
 After a long time, a large black cloud filled the sky and filled the pure sky. Rain fell all over the sky, and the streams were like wheels. This continued for countless millions of years. The water gradually grew until it filled the pure sky.
有四大風，持此水住。
 There are four great winds holding this water.
何等為四？
 What is four?
一名住風，二名持風，三名不動，四名堅固。
 One lives in the wind, two hold the wind, three remain motionless, and four are firm.
其後此水稍減無數百千由旬，四面有大風起，名曰僧伽，吹水令動，鼓蕩濤波，起沫積聚，風吹離水，在虛空中，自然變成光音天宮，七寶校飾，由此因緣有光音天宮。
 After that, the water was slightly reduced for hundreds of thousands of yojanas, and a strong wind blew up from all sides. It was called Sangha. The water was blown to move the waves, causing foam to accumulate. The wind blew away the water, and naturally turned into light and sound in the sky. The Celestial Palace is decorated with seven treasures. Therefore, there is the Celestial Palace of Light and Sound.
其水轉減無數百千由旬，彼僧伽風吹水令動，鼓蕩濤波，起沫積聚，風吹離水，在虛空中，自然變成梵迦夷天宮，七寶校飾；
 The water was reduced for hundreds of thousands of yojanas, and the wind blew the water and caused it to move, stir up the waves, and foam accumulated. The wind blew away the water, and in the sky, it naturally turned into the Brahma Kayi Heavenly Palace, decorated with seven treasures;
如是乃至海水一味鹹苦，亦如火災復時。
 In this way, the sea water becomes salty and bitter, just like a fire that comes back again.
是為水災。」
 It's because of floods. "
佛告比丘：
 The Buddha told the bhikkhu:
「云何為風災？
 "Why is the storm caused by clouds?
風災起時，此世間人皆奉正法，正見，不邪見，修十善業，修善行時，時，有人得清淨護念第四禪，於虛空中住聖人道、天道、梵道，高聲唱言：
 When the wind disaster occurs, everyone in this world will follow the right Dharma, have right views, and not have wrong views, practice the ten good deeds, and practice good deeds. At this time, some people will obtain the fourth jhana of pure and protective thoughts, and live in the path of saints, heaven, and Brahma in the sky. Sing loudly:
『諸賢！護念清淨第四禪樂，護念清淨第四禪樂。』
 "All sages!" The pure fourth jhana joy of guarding thoughts, the pure fourth jhana joy of guarding thought. 』
時，此世人聞其聲已，仰語彼言：
 At that time, people in the world heard his voice and spoke up to him:
『善哉！善哉！願為我說護念清淨第四禪道。』
 "How good!" How good! Please teach me the fourth jhāna path of protecting and purifying mindfulness. 』
時，空中人聞此語已，即為說第四禪道，此世間人聞其說已，即修第四禪道，身壞命終，生果實天。
 At that time, when people in the sky heard these words, they practiced the fourth jhana path. When people in the world heard these words, they practiced the fourth jhana path. Their bodies were destroyed and their lives ended, and they were reborn in the fruit heaven.
「爾時，地獄眾生罪畢命終，來生人間，復修第四禪，身壞命終，生果實天；
 "At that time, the beings in hell will end their sins and end their lives. They will be reborn in the human world, repair the fourth jhana, their bodies will be destroyed and their lives will end, and they will be reborn in the fruit heaven;
畜生、餓鬼、阿須倫、四天王乃至遍淨天眾生命終，來生人間，修第四禪，身壞命終，生果實天。
 Animals, hungry ghosts, Ashulun, the Four Heavenly Kings, and even all the pure gods will end their lives and be reborn in the human world. When they practice the fourth jhana, their bodies will be destroyed and they will be reborn in the fruit heaven.
由此因緣，地獄道盡，畜生、餓鬼、阿須倫、四天王，乃至遍淨天趣皆盡。
 Due to this cause and condition, the hell realms are exhausted, as well as the animals, hungry ghosts, Ashuluns, Four Heavenly Kings, and even the pure heavens.
爾時，地獄先盡，然後畜生盡；
 At that time, hell will end first, and then the beasts;
畜生盡已，餓鬼盡；
 The beasts are gone, the hungry ghosts are gone;
餓鬼盡已，阿須倫盡；
 The hungry ghosts are gone, Ashulun is gone;
阿須倫盡已，四天王盡；
 Ashulun is gone, the four heavenly kings are gone;
四天王盡已，如是展轉至遍淨天盡；
 The four heavenly kings have been exhausted, and they have spread like this to the end of the pure heaven;
遍淨天盡已，然後人盡無餘。
 The whole heaven has been purified, and then no one is left.
人盡無餘已，此世間敗壞，乃成為災。
 There are no more people left, and the corruption of this world will become a disaster.
其後久久，有大風起，名曰大僧伽，乃至果實天，其風四布，吹遍淨天宮、光音天宮，使宮宮相拍，碎若粉塵。
 After a long time, a strong wind blew up, called the Great Sangha, even to the Fruit Heaven. The wind spread in all directions, blowing all over the Pure Heaven Palace and the Guangyin Heaven Palace, causing the palaces to beat together and shatter like dust.
猶如力士執二銅杵，杵杵相拍，碎盡無餘，二宮相拍亦復如是。
 Just like a strong man holding two bronze pestles, and the two bronze pestles strike each other, and nothing remains, so too do the two palaces strike each other.
以是當知，一切行無常，為變易法，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。
 Therefore, you should know that all actions are impermanent and subject to change, so you should not rely on your parents. All existence is so disgusting and troublesome that you should seek the way to escape from the world.
「其後此風吹梵迦夷天宮、他化自在天宮，宮宮相拍，碎如粉塵，無有遺餘。
 "Then the wind blew through Brahma Kayi's Celestial Palace, and he transformed into the Celestial Palace of Freedom. The palaces smashed together and were shattered into dust, leaving nothing behind.
猶如力士執二銅杵，杵杵相拍，碎盡無餘，二宮相拍亦復如是。
 Just like a strong man holding two bronze pestles, and the two bronze pestles strike each other, and nothing remains, so too do the two palaces strike each other.
以是當知，一切行無常，為變易法，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。
 Therefore, you should know that all actions are impermanent and subject to change, so you should not rely on your parents. All existence is so disgusting and troublesome that you should seek the way to escape from the world.
其後此風吹化自在天宮、兜率天宮、炎摩天宮，宮宮相拍，碎若粉塵，無有遺餘。
 Afterwards, this wind blew and transformed into the Zizai Heavenly Palace, the Tusita Heavenly Palace, and the Yanmo Heavenly Palace. The palaces smashed into each other and were shattered into dust, leaving nothing behind.
猶如力士執二銅杵，杵杵相拍，碎盡無餘，彼宮如是碎盡無餘。
 Just like a strong man holding two bronze pestles, and when they strike each other, they will be broken into pieces and nothing will be left, so in that way, nothing will be left of the palace.
以是當知，一切行無常，為變易法，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。
 Therefore, you should know that all actions are impermanent and subject to change, so you should not rely on your parents. All existence is so disgusting and troublesome that you should seek the way to escape from the world.
「其後此風吹四天下及八萬天下諸山、大山、須彌山王置於虛空，高百千由旬，山山相拍，碎若粉塵。
 "Then this wind blew all the mountains and great mountains in the four heavens and the eighty thousand worlds, and the king of Mount Sumeru was placed in the sky, hundreds and thousands of leagues high, and the mountains were smashed together, and they were broken into pieces like dust.
猶如力士手執輕糠散於空中，彼四天下、須彌諸山碎盡分散，亦復如是。
 Just like a strong man holding light chaff in his hand and scattering it in the air, it will be like this again when all the mountains in the four heavens and Sumeru are broken into pieces and scattered.
以是可知，一切行無常，為變易法，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。
 It can be seen from this that all actions are impermanent and are subject to change, so we should not rely on them. All existence is so disgusting and troublesome, and we should seek the way to escape from the world.
其後風吹大地盡，地下水盡，水下風盡。
 Then the wind blew away all the earth, all the water under the water, and all the wind under the water.
是故當知，一切行無常，為變易法，不可恃怙，凡諸有為甚可厭患，當求度世解脫之道。」
 Therefore, you should know that all actions are impermanent and subject to change, and you should not rely on them. All existence is so annoying and troublesome, and you should seek the way to escape from the world. "
佛告比丘：
 The Buddha told the bhikkhu:
「遍淨天宮、光音天宮，宮宮相拍，碎若粉塵。
 “The Heavenly Palace of Pure Purity, the Heavenly Palace of Light and Sound, the palaces and palaces are smashed together, broken into pieces like dust.
誰當信者？
 Who is a believer?
獨有見者，乃能知耳。
 Only those who see can understand the ear.
如是乃至地下水盡，水下風盡。
 In this way, the underground water will be exhausted, and the wind under the water will be exhausted.
誰能信者？
 Who can believe it?
獨有見者，乃能信耳。
 Only those who can see can trust their ears.
是為風災。
 It's because of the wind disaster.
「云何風災還復？
 "How can the storm come back again?
其後久久，有大黑雲周遍虛空，至果實天，而降大雨，渧如車輪，霖雨無數百千萬歲，其水漸長，至果實天。
 After a long time, great black clouds appeared all over the sky, reaching the fruit sky, and then it rained heavily. The streams were like wheels, and the rain lasted for hundreds of millions of years. The water gradually grew longer and reached the fruit sky.
時，有四風持此水住。
 At that time, four winds held the water.
何等為四？
 What is four?
一名住風，二名持風，三名不動，四名堅固。
 One lives in the wind, two hold the wind, three remain motionless, and four are firm.
其後此水漸漸稍減無數百千由旬，其水四面有大風起，名曰僧伽，吹水令動，鼓蕩濤波，起沫積聚，風吹離水，在於空中自然變成遍淨天宮，雜色參間，七寶所成，以此因緣有遍淨天宮。
 After that, the water gradually subsided for hundreds of thousands of yojanas. A strong wind blew up from all sides of the water. It was called Sangha. The water was blown to move it, stirring up the waves and causing foam to accumulate. The wind blew away the water and naturally became all over the air. The Palace of Pure Heaven is made of seven treasures among variegated ginseng. With this cause and condition, the Palace of Pure Heaven is everywhere.
其水轉減無數百千由旬，彼僧伽風吹水令動，鼓蕩濤波，起沫積聚，風吹離水，在於空中自然變成光音天宮，雜色參間，七寶所成；
 The water was reduced for hundreds of thousands of yojanas. The wind blew the water and the wind stirred the water. The waves stirred up and the foam gathered. The wind blew away the water, and it naturally turned into a heavenly palace of light and sound in the sky, amidst variegated colors, made of the seven treasures. ;
乃至海水一味鹹苦，亦如火災復時。
 Even the sea water is always salty and bitter, just like the recurrence of fire.
是為風災。
 It's because of wind disaster.
是為三災，是為三復。」
 These are the three disasters and the three disasters. "
佛說長阿含第四分世記經戰鬪品第十
 The Buddha said that Chang Agama’s fourth division of the Sutra and the tenth chapter of the war
佛告比丘：
 The Buddha told the bhikkhu:
「昔者，諸天與阿須倫共鬪。
 "In the past, the heavens and Ashulun joined together.
時，釋提桓因命忉利諸天而告之曰：
 At that time, Shi Tihuan told the gods because he ordered them to punish and benefit the heavens:
『汝等今往與彼共戰，若得勝者，捉毘摩質多羅阿須倫，以五繫繫縛，將詣善法講堂，吾欲觀之。』
 "You will fight with him now. If you win, I will capture Bhimachitara Ashulun, tie him up with five ropes, and give a lecture on the good Dharma. I want to observe it." 』
時，忉利諸天受帝釋教已，各自莊嚴。
 At that time, all the Trayast and Li gods had accepted the teachings of Emperor Buddhism, and each of them was solemn and solemn.
時，毘摩質多羅阿須倫命諸阿須倫而告之曰：
 At that time, Bhimachitara Ashuran ordered all the Asuranas to tell them:
『汝等今往與彼共戰，若得勝者，捉釋提桓因，以五繫繫縛，將詣七葉講堂，吾欲觀之。』
 "You are going to fight with him now. If you win, I will capture Shi Tihuan Yin, tie him up with five lines, and go to Qiye Lecture Hall. I want to observe him." 』
時，諸阿須倫受毘摩質多阿須倫教已，各自莊嚴。
 At that time, all the Ashuranas had received the teachings of Bhimachita Ashuranas, and each of them was solemn and solemn.
「於是，諸天、阿須倫眾遂共戰鬪，諸天得勝，阿須倫退。
 "Thereupon, the gods and the Ashuruns fought together, the gods prevailed, and the Ashuruns retreated.
時，忉利諸天捉阿須倫王，以五繫繫縛，將詣善法堂所，示天帝釋。
 At that time, the Trayast gods captured King Ashulun, bound him with the five ropes, and brought him to the Dharma Hall of Shanshan to show it to the Heavenly Emperor.
時，阿須倫王見天上快樂，生慕樂心，即自念言：
 At that time, King Ashulun saw the joy in heaven, and he felt joyful, and he thought to himself:
『此處殊勝，即可居止，用復還歸阿須倫宮為？』
 "This place is so wonderful that you can stop here. Why don't you return it to Ashulun Palace?" 』
發此念時，五繫即得解，五樂在前。
 When you say this thought, the five elements will be solved, and the five joys will come first.
若阿須倫生念欲還詣本宮殿，五繫還縛，五樂自去。
 If Ashurun has the desire to return to the palace, the five elements will be bound again and the five joys will disappear.
時，阿須倫所被繫縛，轉更牢固。
 At that time, Ashulun was bound and turned more firmly.
魔所繫縛復過於是，計吾我人為魔所縛，不計吾我人魔縛得解，愛我為縛，愛愛為縛，我當有為縛，我當無為縛，有色為縛，無色為縛，有色無色為縛，我有想為縛，無想為縛，有想無想為縛，我為大患、為癰、為刺。
 The bondage of the devil is more than this. Consider that I am bound by the devil. I don’t care that I can be released from the bondage of the devil. I am bound by love, and bound by love. I should be bound by being, and I should be bound by inaction. I should be bound by form, and bound by nothing. Form is a fetter, color and lack of form are a fetter, I have thoughts that are a fetter, I have no thoughts, I am a fetter, I have thoughts but not a fetter, I am a big trouble, a carbuncle, a thorn.
是故，賢聖弟子知我為大患、為癰、為刺，捨吾我想，修無我行，觀彼我為重擔、為放逸、為有。
 Therefore, the sage disciples know that I am a serious trouble, a carbuncle, and a thorn. They abandon the thought of self and cultivate selfless behavior. They see the self as a heavy burden, a looseness, and a presence.
當有我是有為，當有無我是有為，有色是有為，無色是有為，有色無色是有為，有想是有為，無想是有為，有想無想是有為，有為為大患、為刺、為瘡。
 When there is a self, there is a doing, when there is no self, there is a doing, when there is a self, there is a doing, when there is no color, there is a doing, when there is color, there is a doing, when there is no color, there is a doing, when there is no thinking, there is a doing, when there is no thinking, there is a doing, when there is no thinking, there is a doing. There is action, there is action for serious troubles, thorns, and sores.
是故，賢聖弟子知有為為大患、為刺、為瘡故，捨有為，為無為行。」
 Therefore, the wise and sage disciples know that doing something is a big trouble, a thorn, or a sore, so they give up doing something and do nothing. "
佛告比丘：
 The Buddha told the bhikkhu:
「昔者，諸天子與阿須倫共鬪。
 "In the past, all the emperors and Ashulun were together.
時，釋提桓因命忉利天而告之曰：
 At that time, Shi Tihuan ordered to punish Heaven and told him:
『汝等今往與阿須倫共鬪，若得勝者，捉毘摩質多羅阿須倫，以五繫繫縛，將詣善法講堂，吾欲觀之。』
 "You are going to fight with Ashulun now. If you are victorious, I will capture Bhimachitara Ashulun, tie him with five ties, and bring him to the lecture hall of the good Dharma. I want to observe him." 』
時，忉利諸天受帝釋教已，各即自莊嚴。
 At that time, all the Trayast and Li gods had accepted the teachings of Emperor Buddhism, and each of them was solemn and solemn.
時，毘摩質多阿須倫復命諸阿須倫而告之曰：
 At that time, Bhimachitta Ashulun ordered all the Asuruns again and told them:
『汝等今往與彼共戰，若得勝者，捉釋提桓因，以五繫繫縛，將詣七葉講堂，吾欲觀之。』
 "You are going to fight with him now. If you win, I will capture Shi Tihuan Yin, tie him up with five lines, and go to Qiye Lecture Hall. I want to observe him." 』
時，諸阿須倫受毘摩質多阿須倫教已，各自莊嚴。
 At that time, all the Ashuranas had received the teachings of Bhimachita Ashuranas, and each of them was solemn and solemn.
於是，諸天、阿須倫眾遂共戰鬪，諸天得勝，阿須倫退。
 So the gods and the Ashuruns fought together, the gods won, and the Ashuruns retreated.
忉利諸天捉阿須倫，以五繫繫縛，將詣善法堂所，示天帝釋。
 The Trayast gods captured Ashulun, bound him with the Five Elements, and brought him to the Dharma Hall of Yishan to show him to the Emperor of Heaven for interpretation.
彷徉遊善法堂上，阿須倫王遙見帝釋，於五繫中惡口罵詈。
 While wandering around the Shan Dharma Hall, King Ashulun saw Emperor Shi from a distance and cursed the five members of the family.
時，天帝侍者於天帝前，即說偈言：
 At that time, the attendant of the Emperor of Heaven came before the Emperor of Heaven and said a verse:
「『天帝何恐怖，　　自現己劣弱，
 "'How terrifying is it for the Emperor of Heaven to show himself weak and weak?
須質面毀呰，　　默聽其惡言。』
 You must destroy your character and listen silently to his evil words. 』
「時，天帝釋即復以偈答侍者曰：
 "At that time, Emperor Shi responded with a verse to the attendant and said:
「『彼亦無大力，　　我亦不恐畏，
 "'He has no strength, nor am I afraid,
如何大智士，　　與彼無智諍。』
 How can a great wise man have no wisdom to argue with him? 』
「爾時，侍者復作偈頌白帝釋言：
 "At that time, the waiter composed another stanza in praise of Bai Di's explanation:
「『今不折愚者，　　恐後轉難忍，
 "'If you don't defeat the fool now, you may become unbearable later.
宜加以杖捶，　　使愚自改過。』
 It is advisable to beat him with a stick to make him correct his mistakes. 』
「時，天帝釋復作偈頌答侍者曰：
 "At that time, Emperor Shifu composed a verse and answered the attendant:
「『我常言智者，　　不應與愚諍，
 "'I always say that a wise man should not quarrel with a fool.
愚罵而智默，　　即為信勝彼。』
 If you are foolish and scold but wise and silent, you will win over the other with faith. 』
「爾時，侍者復作偈頌白帝釋言：
 "At that time, the waiter composed another stanza in praise of Bai Di's interpretation:
「『天王所以默，　　恐損智者行，
 "'The King of Heaven is silent because he is afraid of harming the wise man's conduct.
而彼愚騃人，　　謂王懷怖畏。
 But that stupid person said that the king was afraid.
愚不自忖量，　　謂可與王敵，
 If you are foolish and do not think about yourself, you can say that you can be an enemy of the king.
沒死來觸突，　　欲王如牛退。』
 If you don't die, the king of desire will retreat like an ox. 』
「時，天帝釋復作偈頌答侍者曰：
 "At that time, Emperor Shifu composed a verse and answered the attendant:
「『彼愚無知見，　　謂我懷恐怖，
 "'He is ignorant and ignorant, and tells me that I am afraid,
我觀第一義，　　忍默為最上。
 In my opinion, the first principle is patience and silence.
惡中之惡者，　　於瞋復生瞋，
 The worst of evils, anger is reborn in anger,
能於瞋不瞋，　　為戰中最上。
 He who is able to avoid anger is the best in battle.
夫人有二緣，　　為己亦為他，
 Madam has two predestined relationships, for herself and for him,
眾人諍有訟，　　不報者為勝。
 There will be lawsuits among the people, and those who do not retaliate will win.
夫人有二緣，　　為己亦為他，
 Madam has two predestined relationships, for herself and for him,
見無諍訟者，　　乃謂為愚騃。
 Those who see no dispute are said to be stupid.
若人有大力，　　能忍無力者，
 If a person has great strength and can endure those who are weak,
此力為第一，　　於忍中最上。
 This power is number one and the best in forbearance.
愚自謂有力，　　此力非為力，
 Foolishness claims to be powerful, but this power is not power.
如法忍力者，　　此力不可沮。』
 For those who have the power of endurance, this power cannot be suppressed. 』
」
佛告比丘：
 The Buddha told the bhikkhu:
「爾時，天帝釋豈異人乎？
 "At that time, was Shi, the Emperor of Heaven, a different person?
勿造斯觀。
 Don't create such a view.
時，天帝釋即我身是也。
 At that time, the Emperor of Heaven released my body.
我於爾時，修習忍辱，不行卒暴，常亦稱讚能忍辱者。
 At that time, I practiced patience, refrained from violence, and always praised those who could endure humiliation.
若有智之人欲弘吾道者，當修忍默，勿懷忿諍。」
 If a wise person wants to promote my way, he should practice patience and silence and not harbor resentment. "
佛告比丘：
 The Buddha told the bhikkhu:
「昔者，忉利諸天與阿須倫共鬪。
 "In the past, the wrathful gods and Ashulun were together.
時，釋提桓因語質多阿須倫言：
 At that time, Shi Tihuan said that Asulun had many words:
『卿等何為嚴飾兵仗，懷怒害心，共戰諍為？
 Why do you, your Majesty, dress up your troops so well, but harbor anger and evil intentions, and fight together to criticize us?
今當共汝講論道義，知有勝負。』
 Now I will discuss morality and justice with you, knowing that there will be victory or defeat. 』
彼質多阿須倫語帝釋言：
 Emperor Bizituo Ashulunyu explained:
『正使捨諸兵仗，止於諍訟論義者，誰知勝負？』
 "Who knows who will win or lose if he abandons all military warfare and stops at arguing about justice?" 』
帝釋教言：
 Emperor Shi’s teachings:
『但共論議，今汝眾中、我天眾中，自有智慧知勝負者。』
 “But let’s discuss it together, among you and among all the heavenly beings, there is someone who has the wisdom to know the winner and loser. 』
時，阿須倫語帝釋言：
 At that time, Ashulunyu Emperor explained:
『汝先說偈。』
 "You say the verse first. 』
帝釋報言：
 Emperor Shi reported:
『汝是舊天，汝應先說。』
 "You are from the old world, so you should speak first." 』
爾時，質多阿須倫即為帝釋而作頌曰：
 At that time, Zhituo Ashulun wrote a hymn in honor of Emperor Sakyamuni and said:
「『今不折愚者，　　恐後轉難忍，
 "'If you don't defeat the fool now, you may become unbearable later.
宜加以杖捶，　　使愚自改過。』
 It is advisable to beat him with a stick to make him correct his mistakes. 』
「時，阿須倫說此偈已，阿須倫眾即大歡喜，高聲稱善；
 "At that time, Ashulun had finished saying this verse, and the people of Ashulun were overjoyed and loudly professed good deeds;
唯諸天眾默然無言。
 All the heavenly beings remained silent.
時，阿須倫王語帝釋言：
 At that time, King Ashulun spoke to the Emperor and said:
『汝次說偈。』
 "You said a verse this time. 』
爾時，帝釋即為阿須倫而說偈言：
 At that time, Emperor Shi said a verse on behalf of Ashulun:
「『我常言智者，　　不應與愚諍，
 "'I always say that a wise man should not quarrel with a fool.
愚罵而智默，　　即為勝彼愚。』
 If a fool scolds but the wise remains silent, he will win over the fool. 』
「時，天帝釋說此偈已，忉利諸天皆大歡喜，舉聲稱善；
 "At that time, the Emperor of Heaven expounded this verse, and all the Traitor Gods were overjoyed and professed good deeds;
時，阿須倫眾默然無言。
 At that time, everyone in Ashurun was silent.
爾時，天帝語阿須倫言：
 At that time, the Emperor of Heaven spoke to Ashulun:
『汝次說偈。』
 "You said a verse this time. 』
時，阿須倫復說偈言：
 At that time, Ashulun said another verse:
「『天王所以默，　　恐損智者行，
 "'The King of Heaven is silent because he is afraid of harming the wise man's conduct.
而彼愚騃人，　　謂王懷怖畏。
 But that stupid person said that the king was afraid.
愚不自忖量，　　謂可與王敵，
 If you are foolish and do not think about yourself, you can say that you can be an enemy of the king.
沒死來觸突，　　欲王如牛退。』
 If you don't die, the king of desire will retreat like an ox. 』
「時，阿須倫王說此偈已，阿須倫眾踊躍歡喜，舉聲稱善；
 "At that time, King Ashulun said this verse, and all the Ashulun people jumped up and rejoiced, saying good deeds.
時，忉利天眾默然無言。
 At that time, all the Trayastites were silent.
時，阿須倫王語帝釋言：
 At that time, King Ashulun spoke to the Emperor and said:
『汝次說偈。』
 "You said a verse this time. 』
時，天帝釋為阿須倫而說偈言：
 At that time, the Emperor of Heaven spoke a verse to Ashulun:
「『彼愚無知見，　　謂我懷恐畏，
 "'He is ignorant and ignorant, saying that I am afraid,
我觀第一義，　　忍默為最上。
 In my opinion, the first principle is patience and silence.
惡中之惡者，　　於瞋復生瞋，
 The worst of evils, anger is reborn in anger,
能於瞋不瞋，　　為戰中最勝。
 The person who is able to avoid anger is the most victorious in battle.
夫人有二緣，　　為己亦為他，
 Madam has two predestined relationships, for herself and for him,
眾人為諍訟，　　不報者為勝。
 Everyone files a lawsuit, but the one who doesn't retaliate wins.
夫人有二緣，　　為己亦為他，
 Madam has two predestined relationships, for herself and for him,
見無諍訟者，　　不謂為愚騃。
 Seeing that there is no dispute is not called stupidity.
若人有大力，　　能忍無力者，
 If a person has great strength and can endure those who are weak,
此力為第一，　　於忍中最上。
 This power is number one and the best in forbearance.
愚自謂有力，　　此力非為力，
 Foolishness claims to be powerful, but this power is not power.
如法忍力者，　　此力不可沮。』
 For those who have the power of endurance, this power cannot be suppressed. 』
「釋提桓因說此偈已，忉利天眾踊躍歡喜，舉聲稱善；
 "Because Shi Tihuan said this verse, all the Traitors and Benevolent Heavenly beings jumped up and rejoiced, saying good deeds.
阿須倫眾默然無言。
 Everyone in Ashulun was silent.
時，天眾、阿須倫眾各小退却，自相謂言：
 At that time, the devas and the Ashuruns all retreated and said to each other:
『阿須倫王所說偈頌，有所觸犯，起刀劍讐，生鬪訟根，長諸怨結，樹三有本。
 "If someone offends the verses spoken by King Ashulun, swords and swords will arouse, roots of lawsuits will arise, all kinds of resentments will grow, and the three roots of the tree will be established.
天帝釋所說偈者，無所觸嬈，不起刀劍，不生鬪訟，不長怨結，絕三有本。
 The verses spoken by the Emperor of Heaven touch no evil, are not capable of swords, do not cause lawsuits, do not develop grudges, and are absolutely based on the three principles.
天帝所說為善，阿須倫所說不善。
 What the Emperor of Heaven says is good, what Ashulun says is not good.
諸天為勝，阿須倫負。』
 The heavens win, but Ashulun loses. 』
」
佛告比丘：
 The Buddha told the bhikkhu:
「爾時，釋提桓因豈異人乎？
 "At that time, how could Shi Tihuan be a different person?
勿造斯觀。
 Don't create such a view.
所以者何？
 So what?
即我身是。
 That is what I am.
我於爾時，以柔濡言，勝阿須倫眾。」
 At that time, I defeated the people of Ashulun by speaking softly and softly. "
佛告比丘：
 The Buddha told the bhikkhu:
「昔者，諸天復與阿須倫共鬪。
 "In the past, the heavens joined Ashulun again.
時，阿須倫勝，諸天不如。
 At that time, Ashulun was victorious and all the heavens were inferior.
時，釋提桓因乘千輻寶車怖懼而走，中路見晱婆羅樹上有一巢，巢有兩子，即以偈頌告御者言，頌曰：
 At that time, Shi Tihuan was afraid of riding in a thousand-spoke treasure chariot and was walking away. On the way, he saw a nest on a Chaobala tree with two sons in it. He immediately told the chariot with a verse, saying:
「『此樹有二鳥，　　汝當迴車避，
 "'There are two birds in this tree. You should turn around and avoid them.
正使賊害我，　　勿傷二鳥命。』
 Just let the thief harm me, don't harm the lives of two birds. 』
「爾時，御者聞帝釋偈已，尋便住車迴避鳥。
 "At that time, when the emperor heard that the emperor had finished reciting the verse, he went to his car to avoid the birds.
爾時，車頭向阿須倫，阿須倫眾遙見寶車迴向，其軍即相謂言：
 At that time, the head of the chariot was facing Ashulun. The people of Ashulun saw the treasure chariot coming back from a distance, and their troops immediately said to each other:
『今天帝釋乘千輻寶車迴向我眾，必欲還鬪，不可當也。』
 "Today Emperor Sakyamuni returns to us in a thousand-spoke treasure chariot. He must want to return the favor, but he cannot do it." 』
阿須倫眾即便退散，諸天得勝，阿須倫退。」
 Even if the Ashulun people retreat and disperse, the heavens will win and Ashulun will retreat. "
佛告比丘：
 The Buddha told the bhikkhu:
「爾時，帝釋者豈異人乎？
 "At that time, how could Emperor Shi be a different person?
勿造斯觀。
 Don't create such a view.
所以者何？
 So what?
即我身是也。
 That is, I am.
我於爾時，於諸眾生起慈愍心。
 At that time, I developed compassion and compassion for all sentient beings.
諸比丘！汝等於我法中出家修道，宜起慈心，哀愍黎庶。」
 Monks! As you become a monk and practice Taoism in my Dharma, you should have compassion and sympathy for the common people. "
佛告比丘：
 The Buddha told the bhikkhu:
「昔者，諸天與阿須倫共鬪。」
 In the past, the heavens and Ashulun joined together.
爾時，諸天得勝，阿須倫退。
 At that time, the heavens were victorious and Ashulun retreated.
時，天帝釋戰勝還宮，更造一堂，名曰最勝，東西長百由旬，南北廣六十由旬。
 At that time, Emperor Shizhi returned to the palace and built a new hall, named Zhisheng, which was a hundred yojanas long from east to west and sixty yojanas wide from north to south.
其堂百間，間間有七交露臺，一一臺上有七玉女，一一玉女有七使人。
 There are hundreds of halls, each with seven terraces. On each terrace there are seven jade girls, and each jade girl has seven envoys.
釋提桓因亦不憂供給諸玉女衣被、飲食、莊嚴之具，隨本所造，自受其福，以戰勝阿須倫，因歡喜心而造此堂，故名最勝堂。
 Shitihuan did not worry about providing the jade girls with clothes, food, and solemn utensils. He built it accordingly and received the blessings he received to defeat Ashulun. He built this hall out of joy, so it was named the Most Sheng Hall.
又千世界中所有堂觀無及此堂，故名最勝。
 There are no temples in the world like this one, so it is known as the most beautiful.
佛告比丘：
 The Buddha told the bhikkhu:
「昔者，阿須倫自生念言：
 "In the past, Ashulun himself said:
『我有大威德，神力不少，而忉利天、日月諸天常在虛空，於我頂上遊行自在，今我寧可取彼日月以為耳璫，自在遊行耶？』
 "I have great majesty and a lot of divine power, but the treacherous heaven, the sun and the moon are always in the sky, and they can roam freely on my head. Now I would rather use the sun and moon as earrings to roam freely?" 』
時，阿須倫王瞋恚熾盛，即念捶打阿須倫，捶打阿須倫即復念言：
 At that time, King Ashulun was very angry and wanted to beat Ashulun. After beating Ashulun, he said again:
『今阿須倫王念我，我等當速莊嚴。』
 "Now that King Ashulun remembers me, I will immediately solemnly solemnize him." 』
即勅左右備具兵仗，駕乘寶車，與無數阿須倫眾前後導從，詣阿須倫王前，於一面立。
 That is to say, he ordered the left and right to prepare troops, drive precious chariots, and numerous Ashurun people to lead them from front to back. They went to King Ashurun and stood on one side.
時，王復念舍摩梨阿須倫，舍摩梨阿須倫復自念言：
 At that time, the king recalled Samari Ashulun again, and Samari Ashulun again recalled to himself:
『今王念我，我等宜速莊嚴。』
 "Now that the king is thinking of me, we should hurry up and solemnize him." 』
即勅左右備具兵仗，駕乘寶車，與無數阿須倫眾前後導從，詣阿須倫王前，在一面立。
 That is to say, he ordered the left and right to prepare troops, drive precious chariots, and lead countless Ashurun people in front and behind. They went to King Ashurun and stood on one side.
「時，王復念毘摩質多阿須倫，毘摩質多阿須倫復自念言：
 "At that time, the king again recited Bhimoshitta Ashulun, and Bhimoshitta Ashulun again said to himself:
『今王念我，我等宜速莊嚴。』
 "Now that the king is thinking of me, we should hurry up and solemnize him." 』
即勅左右備具兵仗，駕乘寶車，與無數阿須倫眾前後導從，往詣王前，在一面立。
 That is to say, he ordered the left and right to prepare troops, drive precious chariots, and guide countless Ashuruns from the front and back, and go to the king of Yi to stand on one side.
時，王復念大臣阿須倫，大臣阿須倫即自念言：
 At that time, the king recalled his minister Ashulun again, and the minister Ashulun said to himself:
『今王念我，我等宜速莊嚴。』
 "Now that the king is thinking of me, we should hurry up and solemnize him." 』
即勅左右備具兵仗，駕乘寶車，與無數阿須倫眾前後導從，往詣王前，於一面立。
 That is to say, he ordered the left and right to prepare troops, drive precious chariots, and lead countless Ashuruns in front and behind, and went to the king of Yi to stand on one side.
時，王復念諸小阿須倫，諸小阿須倫復自念言：
 At that time, the king again thought of the little Ashuruns, and the little Ashuruns again thought to themselves:
『今王念我，我等宜速莊嚴。』
 "Now that the king is thinking of me, we should hurry up and solemnize him." 』
即自莊嚴，備具兵仗，與無數眾相隨，往詣王前，於一面立。
 He then solemnly prepared himself, armed with military equipment, and accompanied by numerous people, went to the front of King Yi and stood on one side.
時，羅呵阿須倫王即自莊嚴，身著寶鎧，駕乘寶車，與無數百千阿須倫眾兵仗嚴事，前後圍遶出其境界，欲往與諸天共鬪。」
 At that time, King Raha Ashurun was solemn, dressed in precious armor, driving a precious chariot, and engaged in serious military affairs with hundreds and thousands of Ashurun soldiers, surrounding him in front and behind, and wanted to go and join the gods. "
「爾時，難陀龍王、跋難陀龍王以身纏遶須彌山七匝，震動山谷，薄布微雲，渧渧稍雨，以尾打大海水，海水波涌，至須彌山頂。
 "At that time, the Nanda Dragon King and the Bananda Dragon King wrapped their bodies around the seven turns of Mount Sumeru, shaking the valley. Thin clouds covered the sky, and there was a slight rain. Their tails hit the sea water, and the sea water surged up to the top of Mount Sumeru.
時，忉利天即生念言：
 At that time, the Traitor God immediately thought:
『今薄雲微布，渧渧稍雨，海水波涌，乃來至此。
 Today, there are a few thin clouds, a little rain, and the sea water is swelling, even here.
將是阿須倫欲來戰鬪，故有此異瑞耳。』
 General Ashulun wants to come to fight Da, so he has this strange ear. 』
「爾時，海中諸龍兵眾無數巨億，皆持戈鉾、弓矢、刀劍，重被寶鎧，器仗嚴整，逆與阿須倫共戰，若龍眾勝時，即逐阿須倫入其宮殿。
 "At that time, there were countless billions of dragon soldiers in the sea, all armed with spears, bows, arrows, swords, heavy armor, and well-equipped weapons. They fought with Ashulun. If the dragons were victorious, they would chase Ashulun away. Enter his palace.
若龍眾退，龍不還宮，即\xED\xA1\xA6\xED\xB3\xBA趣伽樓羅鬼神所，而告之曰：
 If the dragon crowd retreats and the dragon does not return to the palace, the ghosts and gods of Qujialuluo will be there and tell him:
『阿須倫眾欲與諸天共戰，我往逆鬪，彼今得勝；
 "The people of Ashulun want to fight with the heavens, but I went against them, and now they are victorious;
汝等當備諸兵仗，眾共併力，與彼共戰。』
 You should prepare all your troops and join forces to fight with him. 』
時，諸鬼神聞龍語已，即自莊嚴，備諸兵仗，重被寶鎧，與諸龍眾共阿須倫鬪，得勝時，即逐阿須倫入其宮殿。
 At that time, when the ghosts and gods heard the dragon's words, they solemnly decorated themselves, prepared their troops, and were heavily armored with precious stones. Together with the dragons, they shared the Ashurun's order. When they were victorious, they drove Ashulun into his palace.
若不如時，不還本宮，即退走\xED\xA1\xA6\xED\xB3\xBA持華鬼神界，而告之言：
 If he fails to do so and does not return to this palace, he will retreat to the world of ghosts and gods and tell him:
『阿須倫眾欲與諸天共鬪，我等逆戰，彼今得勝；
 "The people of Ashulun want to join forces with the heavens, but we fight against them, and now they are victorious;
汝等當備諸兵仗，眾共併力，與彼共戰。』
 You should prepare all your troops and join forces to fight with him. 』
「諸持華鬼神聞龍語已，即自莊嚴，備諸兵仗，重被寶鎧，眾共併力，與阿須倫鬪，若得勝時，即逐阿須倫入其宮殿。
 "As soon as all the ghosts and gods holding flowers heard the dragon's words, they solemnly decorated themselves, prepared their troops, and were heavily armored with precious stones. They all worked together to fight with Ashulun. If they were victorious, they would drive Ashulun into his palace.
若不如時，不還本宮，即退走\xED\xA1\xA6\xED\xB3\xBA常樂鬼神界，而告之言：
 If he fails to do so and does not return to this palace, he will retreat to the world of ghosts and gods in Changle and tell him:
『阿須倫眾欲與諸天共鬪，我等逆戰，彼今得勝；
 "The people of Ashulun want to join forces with the heavens, but we fight against them, and now they are victorious;
汝等當備諸兵仗，與我併力，共彼戰鬪。』
 You should prepare all your troops and join forces with me to fight together. 』
時，諸常樂鬼神聞是語已，即自莊嚴，備諸兵仗，重被寶鎧，眾共併力，與阿須倫鬪，若得勝時，即逐阿須倫入其宮殿。
 At that time, all the happy ghosts and gods heard these words, and immediately decorated themselves, prepared all the troops, and were heavily armored with precious stones. They all worked together to fight with Ashulun. If they were victorious, they would drive Ashulun into his palace.
若不如時，不還本宮，即退走\xED\xA1\xA6\xED\xB3\xBA四天王，而告之曰：
 If the time comes and the palace is not returned, the Four Heavenly Kings will retreat and tell them:
『阿須倫眾欲與諸天共鬪，我等逆戰，彼今得勝；
 "The people of Ashulun want to join forces with the heavens, but we fight against them, and now they are victorious;
汝等當備諸兵仗，眾共併力，與彼共戰。』
 You should prepare all your troops and join forces to fight with him. 』
「時，四天王聞此語已，即自莊嚴，備諸兵仗，重被寶鎧，眾共併力，與阿須倫共鬪，若得勝時，即逐阿須倫入其宮殿。
 "At that time, when the Four Heavenly Kings heard this, they immediately solemnly prepared their troops, were heavily armored with precious stones, and all joined forces to fight with Ashulun. If they were victorious, they would drive Ashulun into his palace.
若不如者，四天王即詣善法講堂，白天帝釋及忉利諸天言：
 If not, the Four Heavenly Kings will go to the Shan Dharma Lecture Hall and the Heavenly Emperor will expound and punish all the gods:
『阿須倫欲與諸天共鬪，今忉利諸天當自莊嚴，備諸兵仗，眾共併力，往共彼戰。』
 "Ashulun wants to join the fight with the heavens. Today, all the heavens in the Traitors should solemnly decorate themselves and prepare their armies, so that they can all work together to fight together." 』
時，天帝釋命一侍天而告之曰：
 At that time, the Emperor of Heaven released his order and served Heaven and told him:
『汝持我聲往告焰摩天、兜率天、化自在天、他化自在天子言：
 "You hold my voice and tell the emperor Yanmotian, Tusita Tian, Hua Zizai Tian, and He Hua Zizai Tian:
「阿須倫與無數眾欲來戰鬪，今者諸天當自莊嚴，備諸兵仗，助我鬪戰。」
 Ashulun and countless others have come to fight against me. Now the heavens should solemnly prepare their troops to help me fight.
』時，彼侍天受帝教已，即詣焰摩天，乃至他化自在天，持天帝釋聲而告之曰：
 ’ At that time, he served in heaven and received the emperor’s teachings. He reached the flaming sky and transformed into the free heaven. With the voice of the heavenly emperor, he said:
『彼阿須倫無數眾來戰鬪，今者諸天當自莊嚴，備諸兵仗，助我戰鬪。』
 "Ashurun's countless people came to fight Da Da. Now the heavens should solemnly prepare all kinds of troops to help me fight Da Da." 』
「時，焰摩天子聞此語已，即自莊嚴，備諸兵仗，重被寶鎧，駕乘寶車，與無數巨億百千天眾前後圍遶，在須彌山東面住。
 "At that time, when Emperor Yanmo heard this, he solemnly solemnized himself, prepared all his troops, wore precious armor, rode in a precious chariot, and lived in the east of Mount Sumeru, surrounded by countless billions and hundreds of thousands of heavenly beings.
時，兜率天子聞此語已，即自莊嚴，備諸兵仗，重被寶鎧，駕乘寶車，與無數巨億百千天眾圍遶，在須彌山南面住。
 At that time, Emperor Tusita heard this, he solemnly prepared his troops, was heavily armored with precious stones, rode in precious chariots, surrounded by countless billions of heavenly beings, and lived in the south of Mount Sumeru.
時，化自在天子聞此語已，亦嚴兵眾，在須彌山西面住。
 At that time, Emperor Huazizai heard this and ordered his troops to stay in the west of Mount Xumi.
時，他化自在天子聞此語已，亦嚴兵眾，在須彌山北住。
 At that time, when the emperor Zizai heard this, he also ordered his troops to live in the north of Mount Xumi.
「時，天帝釋即念三十三天忉利天，三十三天忉利天即自念言：
 "At that time, the Emperor of Heaven, Shakti, recited the Thirty-Three Heavens of Chaos and Benefit Heaven, and the Thirty-Three Heavens of Chaos and Benefit Heaven recited to himself:
『今帝釋念我，我等宜速莊嚴。』
 "Now that the Emperor has forgiven me, we should hurry up and be solemn." 』
即勅左右備諸兵仗，駕乘寶車，與無數巨億諸天眾前後圍遶，詣天帝釋前，於一面立。
 That is to say, he ordered soldiers to be prepared on the left and right, riding in precious chariots, surrounded by countless and billions of heavenly beings, and stood on one side in front of the Emperor of Heaven.
時，天帝釋復念餘忉利諸天，餘忉利諸天即自念言：
 At that time, the Heavenly Emperor Shi again thought about Yu Trayasa and all the heavens, and Yu Trayasa and all the heavens thought to themselves:
『今帝釋念我，我等宜速莊嚴。』
 "Now that the Emperor has forgiven me, we should hurry up and be solemn." 』
即勅左右備諸兵仗，駕乘寶車，與無數巨億諸天眾前後圍遶，詣帝釋前，於一面立。
 That is to say, he ordered soldiers to be prepared on the left and right, riding in precious chariots, surrounded by countless giants and billions of heavenly beings, and stood on one side in front of the emperor.
時，帝釋復念妙匠鬼神，妙匠鬼神即自念言：
 At that time, Emperor Shi again recalled the ghosts and spirits of the wonderful craftsmen, and the ghosts and spirits of the wonderful craftsmen recited to themselves:
『今帝釋念我，我宜速莊嚴。』
 "Now that the Emperor has forgiven me, I should hurry up and be solemn." 』
即勅左右備諸兵仗，駕乘寶車，無數千眾前後圍遶，詣帝釋前立。
 That is to say, he ordered soldiers to be prepared on the left and right, riding in precious chariots, surrounded by thousands of people in front and behind, and stood in front of the emperor.
時，帝釋復念善住龍王，善住龍王即自念言：
 At that time, Emperor Shi again thought of the Dragon King Shanzhu, and the Dragon King Shanzhu thought to himself:
『今天帝釋念我，我今宜往。』
 "Today the emperor has paid tribute to me, so I should go now." 』
即詣帝釋前立。
 That is to say, he stood before Emperor Shi.
「時，帝釋即自莊嚴，備諸兵仗，身被寶鎧，乘善住龍王頂上，與無數諸天鬼神前後圍遶，自出天宮與阿須倫往鬪。
 "At that time, Emperor Shi was solemnly solemn, prepared all his troops, and was armored with treasures. He rode on the top of the dragon king and was surrounded by countless gods and ghosts. He left the heavenly palace and went to Ashulun.
所謂嚴兵仗、刀劍、鉾矟、弓矢、\xED\xA1\x8C\xED\xB3\x86釿、鉞斧、旋輪、羂索，兵仗鎧器，以七寶成，復以鋒刃加阿須倫身，其身不傷，但刃觸而已。
 The so-called strict military battles, swords, hooligans, bows and arrows, swords, axes, spinning wheels, and ropes, military battle armors are made of seven treasures, and are added with sharp edges to Ashulun's body. His body will not be injured, but the blade will touch him. That’s all.
阿須倫眾執持七寶刀劍、鉾矟、弓矢、\xED\xA1\x8C\xED\xB3\x86釿、鉞斧、旋輪、羂索，以鋒刃加諸天身，但觸而已，不能傷損。
 The people of Ashulun hold the seven-jeweled swords, falcons, bows and arrows, axes, axes, spinning wheels, and ropes, and use their sharp edges to attack the heavenly bodies, but they are only touched and cannot be damaged.
如是欲行諸天共阿須倫鬪，欲因欲是。」
 In this way, if you want to go to all the heavens to share the Asuraun's journey, you want to do this because of your desires. "
佛說長阿含經卷第二十一
 The Buddha Speaks of the Long Agama Sutra Volume 21
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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]
#----------------------------------------------------------------------
 #------------------------------------------------ --------------------------
佛說長阿含經卷第二十二
 The Buddha Speaks of the Long Agama Sutra Volume 22
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
第四分世記經三中劫品第十一
 Chapter 11 of the Three Tribulations of the Fourth Divided Life Chronicles
佛告比丘：
 The Buddha told the bhikkhu:
「有三中劫。
 "There are three tribulations.
何等為三？
 What is three?
一名刀兵劫，二名穀貴劫，三名疾疫劫。
 One is the sword and weapon tribulation, the second is the valley and noble tribulation, and the three is the disease and epidemic tribulation.
云何為刀兵劫？
 What is the robbery of swords and soldiers?
此世間人本壽四萬歲，其後稍減壽二萬歲，其後復減壽萬歲，轉壽千歲，轉壽五百歲，轉壽三百歲、二百歲，如今人壽於百歲少出多減；
 In this world, people's original life span is 40,000 years. Later, their life span is slightly reduced to 20,000 years. Then their life span is reduced to 10,000 years. Less is more and more is less;
其後人壽稍減，當壽十歲，是時女人生五月行嫁。
 Later, the life span decreased slightly, and when the life span was ten years, a woman would get married in the fifth month of her life.
時，世間所有美味，酥油、蜜、石蜜、黑石蜜，諸有美味皆悉自然消滅，五穀不生，唯有稊稗。
 At that time, all the delicious foods in the world, such as butter, honey, stone honey, and black stone honey, all of them will naturally disappear. No grain will grow, only barnyard grass.
是時，有上服錦綾、繒絹、劫貝、芻摩皆無復有，唯有麤織草衣。
 At that time, all the brocade silk, silk silk, jebe shell, and tumo that were used for the upper garments were gone, and only coarsely woven straw clothes were left.
爾時，此地純生荊棘、蚊虻、蜂蝎、蚖蛇、毒虫，金銀、琉璃、七寶珠玉自然沒地，唯有石沙穢惡充滿。
 At that time, this place was completely infested with thorns, mosquitoes, flies, bees, scorpions, clams, snakes, and poisonous insects. There was no place for gold, silver, glass, and seven kinds of jewels and jade, and only rocks and sand were filled with filth and evil.
是時，眾生但增十惡，不復聞有十善之名，乃無善名，況有行善者？
 At that time, living beings have only increased the ten evils and no longer hear the names of the ten good deeds. There is no good name. How about those who do good deeds?
爾時，人有不孝父母，不敬師長，能為惡者，則得供養，人所敬待，如今人孝順父母，敬事師長，能為善者，則得供養，人所敬待。
 At that time, if a person was unfilial to his parents, disrespectful of his teachers, or could do evil, he would be supported and treated with respect by others. Now, if a person is filial to his parents, respectful of his teachers, and capable of good deeds, he would be supported and treated with respect by others.
彼人為惡，便得供養，亦復如是。
 If someone does evil, he will be supported, and so it will be the same.
時人命終墮畜生中，猶如今人得生天上。
 At that time, people's lives ended up among animals, just like today's people are reborn in heaven.
時，人相見懷毒害心，但欲相殺。
 At that time, people met each other and harbored poisonous intentions, but they wanted to kill each other.
猶如獵師見彼群鹿，但欲殺之，無一善念。
 It is like a hunter who sees a herd of deer but wants to kill them without any good intention.
其人如是，但欲相殺，無一善念。
 These people are like this, but they want to kill each other and have no good thoughts.
爾時，此地溝㵎、溪谷、山陵、塠阜，無一平地，時，人行來恐怖惶懼，衣毛為竪。
 At that time, there was no flat land in the ditches, valleys, mountains, and hills. At that time, people walked around in fear and fear, and their hair stood on end.
「時，七日中有刀劍劫起，時，人手執草木、瓦石，皆變成刀劍，刀劍鋒利，所擬皆斷，展轉相害。
 "At that time, there will be a tribulation of swords in the seventh day. At that time, the grass, trees, and rocks in people's hands will all turn into swords. The swords will be sharp and cut off everything they draw. They will harm each other.
其中有\xED\xA1\xB7\xED\xB6\x91慧者見刀兵相害，恐怖逃避，入山林、坑㵎無人之處，七日藏避，心口自言：
 Among them, there are those who are wise when they see swords and soldiers attacking each other. They are afraid and run away. They go into the mountains and forests and hide in a deserted place. They hide for seven days and say to themselves:
『我不害人，人勿害我。』
 "I don't harm others, and others shouldn't harm me." 』
其人於七日中，食草木根，以自存活，過七日已，還出山林。
 For seven days, the people ate grass and roots to survive. After seven days, they returned to the mountains and forests.
時，有一人得共相見，歡喜而言：
 At that time, there was a person who met each other and said happily:
『今見生人，今見生人。』
 "Now I see strangers, now I see strangers." 』
猶如父母與一子別，久乃相見，歡喜踊躍，不能自勝。
 Just like a parent and a son parting ways, but seeing each other after a long time, they are overjoyed and unable to overcome themselves.
彼亦如是，歡喜踊躍，不能自勝。
 He is also like this, jumping for joy and unable to conquer himself.
是時，人民於七日中，哭泣相向，復於七日中，共相娛樂，歡喜慶賀。
 At that time, the people cried to each other for seven days, and entertained and celebrated together for seven days.
時人身壞命終，皆墮地獄中。
 At that time, when human beings break down and their lives end, they all fall into hell.
所以者何？
 So what?
斯由其人常懷瞋怒，害心相向，無慈仁故，是為刀兵劫。」
 Because these people are always angry, have harmful intentions towards each other, and have no mercy, this is a disaster for them. "
佛告比丘：
 The Buddha told the bhikkhu:
「云何為飢餓劫？
 "What is the calamity of hunger?
爾時，人民多行非法，邪見顛倒，為十惡業，以行惡故，天不降雨，百草枯死，五穀不成，但有莖稈。
 At that time, the people practiced many illegal practices, had wrong views, and committed the ten evil deeds. As a result of doing evil, there would be no rain, the grass would wither, and the grain would not grow, but there would be stalks.
云何為飢餓？
 Why is hunger?
爾時，人民收掃田里、街巷、道陌、糞土遺穀，以自存活，是為飢餓。
 At that time, the people were collecting dung and grain from their fields, alleys, roads, and grains to survive, and this was because they were hungry.
復次，飢餓時，其人於街巷、市里、屠殺之處及丘塚間，拾諸骸骨，煮汁飲之，以此自存，是為白骨飢餓。
 Again, when people are hungry, they pick up bones in the streets, markets, massacres, and mounds, boil them, drink them, and use them to survive. This is bone hunger.
復次，飢餓劫時，所種五穀盡變成草木，時，人取華煮汁而飲。
 Again, during the kalpa of hunger, all the grains planted turned into vegetation. At that time, people boiled the flowers and drank the juice.
復次，飢餓時，草木華落，覆在土下，時，人掘地取華煮食，以是自存，是為草木飢餓。
 Again, when you are hungry, the flowers of the vegetation fall and cover them under the soil. When you are hungry, people dig the ground to take the flowers and cook food to survive, because the vegetation is hungry.
爾時，眾生身壞命終，墮餓鬼中。
 At that time, all living beings will die and fall into the state of hungry ghosts.
所以者何？
 So what?
斯由其人於飢餓劫中，常懷慳貪，無施惠心，不肯分割，不念厄人故也，是為飢餓劫。」
 This is because during the tribulation of hunger, people are always greedy, have no intention of giving benefits, are unwilling to divide, and do not think about harming others, so this is the tribulation of hunger. "
佛告比丘：
 The Buddha told the bhikkhu:
「云何為疾疫劫？
 "What is the disaster of disease and epidemic?
爾時，世人修行正法，正見，不顛倒見，具十善行。
 At that time, people in the world practice the right Dharma, have right views, do not distort their views, and perform the ten good deeds.
他方世界有鬼神來，此間鬼神放逸婬亂，不能護人，他方鬼神侵嬈此世間人，撾打捶杖，接其精氣，使人心亂，驅逼將去。
 There are ghosts and gods coming from other worlds. The ghosts and gods here are free and promiscuous and cannot protect people. The ghosts and gods from other places invade the people in this world. They beat people with sticks and absorb their essences, making people's hearts confused and driving them away.
猶如國王勅諸將帥有所守護，餘方有賊寇來侵嬈，此放逸之人劫於村國。
 Just like the king ordered the generals to protect the country, but there are bandits from the rest of the country who invade Rao, these free-spirited people rob the village and the country.
此亦如是，他方世界有鬼神來，取此間人，撾打捶杖，接其精氣，驅逼將去。」
 It is also like this: ghosts and gods from other worlds come to take the people here, beat them with sticks, collect their essence, and drive them away. "
佛告比丘：
 The Buddha told the bhikkhu:
「正使此間鬼神不放逸婬亂，他方世界有大力鬼神來，此間鬼神畏怖避去，彼大鬼神侵嬈此人，撾打捶杖，接其精氣，殺之而去。
 "Just so that the ghosts and gods here will not let loose and indulge in sexual immorality, powerful ghosts and gods from other worlds will come. The ghosts and gods here will avoid them in fear. The big ghosts and gods here will invade this person, beat him with a stick, catch his energy, and kill him.
譬如國王、若王大臣，遣諸將帥守衛人民，將帥清慎，無有放逸；
 For example, if a king or his ministers send generals to guard the people, the generals will be cautious and not lax;
他方有強猛將帥，人兵眾多來破村城，掠奪人物。
 On the other side, there are strong generals and numerous soldiers who come to destroy villages and cities and plunder people.
彼亦如是，正使此間鬼神不敢放逸，他方世界有大力鬼神來，此間鬼神恐怖避去，彼大鬼神侵嬈此人，撾打捶杖，接其精氣，殺之而去。
 The same is true for him. Just as the ghosts and gods here dare not let go, powerful ghosts and gods from other worlds come, and the ghosts and gods here are afraid and avoid them. The other big ghosts and gods invade this person, beat him with a stick, catch his energy, and kill him.
時，疾疫劫中人民身壞命終，皆生天上。
 At that time, during the disasters of diseases and epidemics, people's bodies were destroyed and their lives were destroyed, and they were all reborn in heaven.
所以者何？
 So what?
斯由時人慈心相向，展轉相問：
 At that time, people showed compassion towards each other and asked each other:
『汝病差不？
 Are you sick?
身安隱不？』
 Are you safe? 』
以此因緣得生天上。
 Through this cause and condition, one can be reborn in heaven.
是故名為疾疫劫。
 That’s why it’s called the disease calamity.
是為三中劫也。」
 This is the three middle tribulations. "
佛說長阿含第四分世記經世本緣品第十二
 The Buddha said that Chang Agama’s fourth part of the world is the twelfth chapter of the Sutra.
佛告比丘：
 The Buddha told the bhikkhu:
「火災過已，此世天地還欲成時，有餘眾生福盡、行盡、命盡，於光音天命終，生空梵處，於彼生染著心，愛樂彼處，願餘眾生共生彼處。
 "The fire has passed, and when this world and heaven and earth are about to be completed, the remaining living beings have exhausted their blessings, deeds, and lives. After the light, sound, and destiny have ended, they will be reborn in the empty Brahma place. In that place, they will be tainted with love and happiness. May the remaining living beings be there. Symbiosis there.
發此念已，有餘眾生福、行、命盡，於光音天身壞命終，生空梵處。
 After uttering this thought, the blessings, conduct, and lives of the remaining living beings will be exhausted, and their bodies will be destroyed in the light and sound heaven, and they will be reborn in the empty Brahma place.
時，先生梵天即自念言：
 At that time, Mr. Brahma said to himself:
『我是梵王大梵天王，無造我者，我自然有，無所承受，於千世界最得自在，善諸義趣，富有豐饒，能造化萬物，我即是一切眾生父母。』
 "I am the Brahma King, the Brahma King. There is no one who created me. I exist naturally. I have nothing to bear. I am the most at ease in the world. I am good at all righteousness. I am rich and abundant. I can create all things. I am the parent of all living beings. 』
其後來諸梵復自念言：
 Later, all the Brahmas again thought to themselves:
『彼先梵天即是梵王大梵天王，彼自然有，無造彼者，於千世界最尊第一，無所承受，善諸義趣，富有豐饒，能造萬物，是眾生父母，我從彼有。』
 "The former Brahma is the Brahma King, the Great Brahma King. He exists naturally. There is no one who created him. He is the most respected in the world. He has nothing to bear. He is good at all righteousness. He is rich and fertile. He can create all things. He is the parent of all living beings. I From there there is. 』
彼梵天王顏貌容狀常如童子，是故梵王名曰童子。
 The Brahma King always looks like a boy, so the Brahma King is called a boy.
「或有是時，此世還成世間，眾生多有生光音天者，自然化生，歡喜為食，身光自照，神足飛空，安樂無礙，壽命長久。
 "Perhaps at that time, this world will return to the world, and many sentient beings will be born in the light and sound heaven, and they will be reborn naturally. They will be happy to eat, their bodies will be illuminated by their own light, their divine feet will fly in the sky, they will be happy and unhindered, and their lifespan will be long.
其後此世變成大水，周遍彌滿。
 After that, this world turned into a great flood, filling everything around it.
當於爾時，天下大闇，無有日月、星辰、晝夜，亦無歲月、四時之數。
 At that time, there will be great darkness in the world. There will be no sun, moon, stars, day or night, and there will be no number of years or four seasons.
其後此世還欲變時，有餘眾生福盡、行盡、命盡，從光音天命終，來生此間，皆悉化生，歡喜為食，身光自照，神足飛空，安樂無礙，久住此間。
 Afterwards, when this world is about to change, the remaining living beings will have their blessings, deeds, and lives exhausted. From the end of the light, sound, and destiny, they will all be reborn here in the next life. They will be happy to eat, their bodies will be illuminated by their own light, their spiritual feet will fly in the air, and they will be peaceful and happy. Stay here for a long time.
爾時，無有男女、尊卑、上下，亦無異名，眾共生世，故名眾生。
 At that time, there was no male or female, no superior or inferior, no superior or inferior, and no different names. They all coexisted in the world, so they were called sentient beings.
「是時，此地有自然地味出，凝停於地，猶如醍醐，地味出時，亦復如是，猶如生酥，味甜如蜜。
 "At that time, the natural earth smell came out from this place, and it stopped on the ground, like a drunken drink. When the earth taste came out, it was also like this, like raw crisp, and the taste was as sweet as honey.
其後眾生以手試甞知為何味，初甞覺好，遂生味著。
 Later, sentient beings tried it with their hands to know what the taste was. At first, they felt it was good, and then they tasted it.
如是展轉甞之不已，遂生貪著，便以手掬，漸成摶食，摶食不已，餘眾生見，復效食之，食之不已。
 In this way, the greediness will not stop, and greed will arise, so he will pick it up with his hands, and gradually it will become a piece of food, which he can't stop eating. The other living beings will see it and eat it again, and they can't stop eating it.
時，此眾生身體麤澁，光明轉滅，無復神足，不能飛行。
 At that time, the living being's body becomes rough, the light is extinguished, the spirit and legs are no longer restored, and it is unable to fly.
爾時，未有日月，眾生光滅，是時，天地大闇，如前無異。
 At that time, there was no sun or moon, and the light of all living beings was extinguished. At that time, the sky and the earth were completely dark, just like before.
其後久久，有大暴風吹大海水，深八萬四千由旬，使令兩披飄，取日宮殿，著須彌山半，安日道中，東出西沒，周旋天下。
 After a long time, a strong storm blew up the sea water, which was 84,000 leagues deep. It caused two robes to float, and it took the palace of the sun, which was half way up Mount Xumi.
「第二日宮從東出西沒，時，眾生有言：
 "On the second day, when the sun rose from the east and disappeared from the west, sentient beings said:
『是即昨日也。』
 "That's right yesterday." 』
或言：
 Or say:
『非昨也。』
 "Not yesterday." 』
第三日宮繞須彌山，東出西沒，彼時眾生言：
 On the third day, the palace of the sun circled Mount Sumeru, emerging from the east and disappearing from the west. At that time, the sentient beings said:
『定是一日。』
 "It must be one day." 』
日者，義言是前明因，是故名為日。
 The meaning of the day is that it is the clear reason in the past, so it is called the day.
日有二義：
 The day has two meanings:
一曰住常度，二曰宮殿。
 One is called Changdu, and the other is called palace.
「宮殿四方遠見故圓，寒溫和適，天金所成，頗梨間廁，二分天金，純真無雜，外內清徹，光明遠照，一分頗梨，純真無雜，外內清徹，光明遠照。
 "The four sides of the palace are far-sighted and round, the temperature is mild, and it is made of heavenly gold. The bathroom is divided into pear, two parts of heavenly gold, pure and unadulterated, clear on the outside and inside, bright and far-reaching, one part of pear, pure and unadulterated, clear on the outside and inside. The light shines far and wide.
日宮縱廣五十一由旬，宮牆及地薄如梓柏。」
 The Sun Palace is fifty-one leagues wide in length and breadth, and its walls and ground are as thin as cypress trees. "
「宮牆七重，七重欄楯、七重羅網、七重寶鈴、七重行樹，周匝校飾以七寶成，金牆銀門，銀牆金門，琉璃牆水精門，水精牆琉璃門，赤珠牆馬碯門，馬碯牆赤珠門，車\xED\xA1\x92\xED\xB6\xB2牆眾寶門，眾寶牆車\xED\xA1\x92\xED\xB6\xB2門。
 "The palace wall has seven layers, seven layers of railings, seven layers of nets, seven layers of precious bells, seven layers of rowing trees, decorated with seven kinds of treasures, a gold wall with silver gates, a silver wall with golden gates, a glazed wall with water-jing gates, a water-jing wall with glazed doors, and red beads. The wall is made of maqiu gate, the wall of maqiu is made of red pearls, the wall of car is made of many treasures, and the wall of car is made of many treasures.
又其欄楯，金欄銀桄，銀欄金桄，琉璃欄水精桄，水精欄琉璃桄，赤珠欄馬碯桄，馬碯欄赤珠桄，眾寶欄車\xED\xA1\x92\xED\xB6\xB2桄，車\xED\xA1\x92\xED\xB6\xB2欄眾寶桄。
 And its railings are gold railings, silver railings, gold railings, silver railings, golden railings, glazed railings of water and fine water, water railings of glazed railings, red railings of horses and pearls, horse railings of red pearls, many treasure railings, chariots and chariots, chariots and chariots. There are many treasures in the column.
金網銀鈴，銀網金鈴，水精網琉璃鈴，琉璃網水精鈴，赤珠網馬碯鈴，馬碯網赤珠鈴，車\xED\xA1\x92\xED\xB6\xB2網眾寶鈴，眾寶網車\xED\xA1\x92\xED\xB6\xB2鈴。
 Golden net silver bell, silver net golden bell, water fine net glazed bell, glazed net water fine bell, red bead net horse bell, ma tie net red bead bell, cart \xED\xA1\x92\xED\xB6\xB2 net with many treasure bells, many treasure net chariot \xED\xA1\x92\xED\xB6\xB2 bell.
其金樹者銀葉華實，銀樹者金葉華實，琉璃樹者水精華實，水精樹者琉璃華實，赤珠樹者馬碯華實，馬碯樹者赤珠華實，車\xED\xA1\x92\xED\xB6\xB2樹者眾寶華實，眾寶樹者車\xED\xA1\x92\xED\xB6\xB2華實。
 The gold tree has silver leaves and flowers, the silver tree has gold leaves and flowers, the glazed tree has water essence and water essence trees, the water essence tree has glazed flowers and fruits, the red pearl tree has maqiu flowers and fruit, the maqi tree has red pearls and flowers, and the chariot tree has The treasures are as beautiful as the trees, and the trees of the treasures are as beautiful as the trees.
宮牆四門，門有七階，周匝欄楯，樓閣臺觀、園林浴池，次第相比，生眾寶華，行行相當，種種果樹，華葉雜色，樹香芬馥，周流四遠，雜類眾鳥相和而鳴。
 The palace wall has four gates with seven steps, surrounded by railings, pavilions, terraces, and garden baths. They are all in equal order. There are many kinds of treasures in the same row. There are various fruit trees with variegated flowers and leaves, and the fragrant fragrance of the trees flows around. In the distance, various birds sing in harmony.
「其日宮殿為五風所持：
 "The palace on that day is held by the five winds:
一曰持風，二曰養風，三曰受風，四曰轉風，五曰調風。
 The first is holding the wind, the second is nourishing the wind, the third is receiving the wind, the fourth is turning the wind, and the fifth is regulating the wind.
日天子所止正殿，純金所造，高十六由旬，殿有四門，周匝欄楯。
 The main hall where the Emperor of Japan resides is made of pure gold and is sixteen leagues high. The hall has four gates and is surrounded by railings.
日天子座縱廣半由旬，七寶所成，清淨柔軟，猶如天衣。
 The throne of the Son of Heaven is half a league wide in length and width. It is made of seven treasures. It is pure and soft, like a heavenly garment.
日天子自身放光照于金殿，金殿光照于日宮，日宮光出照四天下。
 The Son of Heaven himself shines on the Golden Palace, the Golden Palace shines on the Sun Palace, and the Sun Palace shines on the four heavens.
日天子壽天五百歲，子孫相承，無有間異。
 The emperor's longevity is 500 years, and his descendants will inherit each other without any differences.
其宮不壞，終于一劫。
 His palace was not in ruins, and finally suffered a calamity.
日宮行時，其日天子無有行意，言我行住，常以五欲自相娛樂。
 When the Sun Palace is moving, the Emperor has no intention of doing anything on that day, saying that I am walking and living, and he often entertains himself with the five desires.
日宮行時，無數百千諸大天神在前導從，歡樂無倦，好樂捷疾，因是日天子名為捷疾。
 When the sun is moving through the palace, hundreds and thousands of great gods are leading them, joyful and tireless, enjoying joy and joy, because the emperor of that day is named Jiji.
「日天子身出千光，五百光下照，五百光傍照，斯由宿業功德，故有此千光，是故日天子名為千光。
 "Thousands of rays of light come out of the body of the Son of Heaven. Five hundred rays shine below and five hundred rays shine beside. This is due to the merits of past karma, so there are thousands of rays of light. Therefore, the Son of Heaven is called Thousand Lights.
宿業功德云何？
 What are the merits of past karma?
或有一人供養沙門、婆羅門，濟諸窮乏，施以飲食、衣服、湯藥、象馬、車乘、房舍、燈燭，分布時與，隨其所須，不逆人意，供養持戒諸賢聖人。
 There may be a person who makes offerings to ascetics and brahmins to help the needy, giving food, clothing, soups, elephants and horses, chariots, houses, lights and candles, distributing them as needed, not going against the will of others, and making offerings to sages who uphold the precepts. saint.
由彼種種無數法喜光明因緣，善心歡喜。
 Due to the countless dharma-happiness and bright causes and conditions, the good mind rejoices.
如剎利王水澆頭種初登王位，善心歡喜，亦復如是。
 Just like the king of Ksriya pouring water on his head and his first ascending to the throne, his kind heart is filled with joy, so it is the same.
以此因緣，身壞命終，為日天子，得日宮殿，有千光明，故言善業得千光明。
 Due to this cause and condition, the body will be destroyed and life will end. He will become the Son of Heaven and obtain the palace of the Sun with thousands of lights. Therefore, it is said that good deeds will bring thousands of lights.
「復以何等故，名為宿業光明？
 "Why is it called the light of past karma?
或有人不殺生，不盜，不邪婬，不兩舌、惡口、妄言、綺語，不貪取，不瞋恚、邪見，以此因緣，善心歡喜。
 There may be people who do not kill, do not steal, do not engage in sexual immorality, do not use double-talk, harsh words, lies, and idle talk, do not be greedy, do not have anger, or have wrong views. For this reason, their wholesome mind is happy.
猶如四衢道頭有大浴池，清淨無穢，有人遠行，疲極熱渴，來入此池，澡浴清涼，歡喜愛樂。
 Just like there is a large bathing pool at the end of the four-way road, which is clean and free of filth. Some people who have traveled far away and are very tired and thirsty come to this pool to take a refreshing bath and enjoy themselves.
彼十善者，善心歡喜，亦復如是。
 Those ten good people, whose good hearts rejoice, are also like this.
其人身壞命終，為日天子，居日宮殿，有千光明，以是因緣故，名善業光明。
 When his body breaks down and his life ends, he becomes the Son of Heaven and lives in the Palace of the Sun. There are thousands of lights, so for this reason, he is called the light of good deeds.
「復以何緣名千光明？
 "Why is it called Thousand Lights?
或有人不殺、不盜、不婬、不欺、不飲酒，以此因緣，善心歡喜，身壞命終，為日天子，居日宮殿，有千光明，以是因緣故，名善業千光明。
 Or there may be a person who does not kill, steal, commit adultery, cheat, or drink alcohol. Due to this cause and condition, his good heart will be happy, his body will break down and his life will end. He will become the Son of the Sun and live in the Palace of the Sun. There will be thousands of lights. For this reason, he is called Thousands of Good Deeds. bright.
「六十念頃名一羅耶，三十羅耶名摩睺多，百摩睺多名優波摩。
 "Sixty recitals are called one raya, thirty rayas are called Mahūta, and one hundred Mahūtas are called Upama.
日宮殿六月南行，日行三十里，極南不過閻浮提，日北行亦復如是。」
 The sun palace travels southward in the sixth month, and the sun travels thirty miles, reaching the extreme south of Jambudvipa. The same goes for the sun traveling north. "
「以何緣故日光炎熱？
 "Why is the sun so hot?
有十因緣。
 There are ten causes and conditions.
何等為十？
 What is ten?
一者須彌山外有佉陀羅山，高四萬二千由旬，頂廣四萬二千由旬，其邊無量，七寶所成，日光照山，觸而生熱，是為一緣日光炎熱。
 First, outside Mount Sumeru there is Mount Khadara, which is 42,000 leagues high and 42,000 leagues wide at the top. Its sides are immeasurable and it is made of seven treasures. The sun shines on the mountain and generates heat when it touches it. This is due to the heat of the sun.
二者佉陀羅山表有伊沙陀山，高二萬一千由旬，縱廣二萬一千由旬，周匝無量，七寶所成，日光照山，觸而生熱，是為二緣日光炎熱。
 On the other side of Mount Khathara is Mount Ishatra, which is 21,000 leagues high and 21,000 leagues wide. It has an immeasurable circumference and is made of seven treasures. The sun shines on the mountain and generates heat when it touches it. This is due to the heat of the sun's two conditions.
三者伊沙陀山表有樹提陀羅山，上高萬二千由旬，縱廣萬二千由旬，周匝無量，七寶所成，日光照山，觸而生熱，是為三緣日光炎熱。
 The third is Mount Ishatra. On the outside of Mount Ishatra is Mount Titra, which is twelve thousand leagues high in height and twelve thousand leagues wide in width. Its circumference is immeasurable and it is made of seven treasures. The sun shines on the mountain and generates heat when it touches it. This is due to the heat of the sun's three conditions.
四者去樹提陀羅山表有山名善見，高六千由旬，縱廣六千由旬，周匝無量，七寶所成，日光照山，觸而生熱，是為四緣日光炎熱。
 Fourthly, go to the tree of Mount Titra and there is a mountain named Shanjian. It is six thousand leagues high and six thousand leagues wide. It has an immeasurable circumference and is made of seven treasures. The sun shines on the mountain and generates heat when it touches it. This is due to the heat of the sun's four conditions.
五者善見山表有馬祀山，高三千由旬，縱廣三千由旬，周匝無量，七寶所成，日光照山，觸而生熱，是為五緣日光炎熱。
 The fifth person who has a good view is that there is Ma Si Mountain on the outside of the mountain. It is three thousand leagues high, three thousand leagues wide in length, and has immeasurable circumferences. It is made of seven treasures. The sun shines on the mountain and generates heat when touched. This is the heat of the sun's five conditions.
六者去馬祀山表有尼彌陀羅山，高千二百由旬，縱廣千二百由旬，周匝無量，七寶所成，日光照山，觸而生熱，是為六緣日光炎熱。
 Sixth, go to the horse-sacrifice mountain. There is Mount Nimitra outside. It is a thousand and two hundred leagues high and a thousand and two hundred leagues wide. It has countless circles and is made of seven treasures. The sun shines on the mountain and generates heat when it touches it. This is the heat of the six conditions of sunlight.
七者去尼彌陀羅山表有調伏山，高六百由旬，縱廣六百由旬，周匝無量，七寶所成，日光照山，觸而生熱，是為七緣日光炎熱。
 Seventh, go to Mount Nimitra and there is Mount Tiaofu, which is six hundred leagues high, six hundred leagues wide, and has immeasurable circumferences. It is made of seven treasures. The sun shines on the mountain and generates heat when it touches it. This is the heat of the seven-condition sun.
八者調伏山表有金剛輪山，高三百由旬，縱廣三百由旬，周匝無量，七寶所成，日光照山，觸而生熱，是為八緣日光炎熱。
 On the surface of the Eighth Tiaofu Mountain is the Vajra Wheel Mountain, which is three hundred leagues high, three hundred leagues wide, and has countless circumferences. It is made of seven treasures. The sun shines on the mountain and generates heat when touched. This is due to the eight-condition sunlight.
復次，上萬由旬有天宮殿，名為星宿，琉璃所成，日光照彼，觸而生熱，是為九緣日光炎熱。
 Furthermore, tens of thousands of yojanas away there are celestial palaces called stars, made of colored glass. The sun shines there and generates heat upon contact. This is the heat of the nine-condition sun.
復次，日宮殿光照於大地，觸而生熱，是為十緣日光炎熱。」
 Again, the Sun Palace shines on the earth and generates heat when it touches it. This is due to the heat of the ten-condition sun. "
爾時，世尊以偈頌曰：
 At that time, the World-Honored One chanted a verse:
「以此十因緣，　　日名為千光，
 "With these ten causes and conditions, the sun is named Thousand Lights.
光明炎熾熱，　　佛日之所說。」
 Bright and fiery, as the Buddha said. "
佛告比丘：
 The Buddha told the bhikkhu:
「何故冬日宮殿寒而不可近，有光而冷？
 "Why is the palace so cold and inaccessible in winter, so cold despite the light?
有十三緣，雖光而冷。
 There are thirteen conditions, although they are bright and cold.
云何為十三？
 Why is thirteen?
一者須彌山、佉陀羅山中間有水，廣八萬四千由旬，周匝無量，其水生雜華：
 First, there is water between Mount Sumeru and Mount Khadara, which is eighty-four thousand leagues wide and has endless circumferences. The water grows various flowers:
優鉢羅華、拘勿頭、鉢頭摩、分陀利、須乾提華，日光所照，觸而生冷，是為一緣日光為冷。
 Uphala Flower, Kubula Flower, Botou Mo, Fendali and Xugan Tihua are cold when touched by the sun. This is because the sun is cold due to one condition.
二者佉陀羅山、伊沙陀羅山中間有水，廣四萬二千由旬，縱廣四萬二千由旬，周匝無量，有水生諸雜華，日光所照，觸而生冷，是為二緣日光為冷。
 There is water between the two mountains, Khathara and Ishadara, which is 42,000 yojanas wide and 42,000 yojanas wide, with immeasurable circumferences. There is water growing various kinds of flowers. When the sun shines on it, it is cold when touched. This is why The second condition of sunlight is cold.
三者伊沙陀羅山去樹提陀羅山中間有水，廣二萬一千由旬，周匝無量，生諸雜華，日光所照，觸而生冷，是為三緣日光為冷。
 Thirdly, there is water in the middle of Mount Ishadara to Mount Shutitra, which is twenty-one thousand yojanas wide and has endless circumferences. Various flowers grow there. When the sun shines on them, they are cold when touched. This is the third condition of sunlight being cold.
四者善見山、樹提山中間有水，廣萬二千由旬，周匝無量，生諸雜華，日光所照，觸而生冷，是為四緣日光為冷。
 Fourth, there is water in the middle of Shanjian Mountain and Shuti Mountain, which is twelve thousand yojanas wide and has endless circles. Various flowers grow there. When the sun shines on them, they are cold when touched. This is because the sunlight on the four edges is cold.
五者善見山、馬祀山中間有水，廣六千由旬，生諸雜華，日光所照，觸而生冷，是為五緣日光為冷。
 Fifth, there is water in the middle of Shanjian Mountain and Masi Mountain, which is six thousand yojanas wide. Various flowers grow there. When the sun shines on them, they are cold when touched. This is because the sun's rays are cold due to the five conditions.
六者馬祀山、尼彌陀羅山中間有水，廣千二百由旬，周匝無量，生諸雜華，日光所照，觸而生冷，是為六緣日光為冷。
 Sixthly, there is water in the middle of Mount Masi and Mount Nimitra. It is a thousand and two hundred leagues wide and has endless circles. Various flowers grow there. When the sun shines on them, they are cold when touched. This is because the six conditions of sunlight are cold.
尼彌陀羅山、調伏山中間有水，廣六百由旬，周匝無量，生諸雜華，日光所照，觸而生冷，是為七緣日光為冷。
 There is water in the middle of Nimitra Mountain and Tiaofu Mountain, which is six hundred leagues wide and has endless circles. Various flowers grow there. When the sun shines on them, they are cold when touched. This is because the seven conditions of sunlight are cold.
調伏山、金剛輪山中間有水，廣三百由旬，周匝無量，生諸雜華，日光所照，觸而生冷，是為八緣日光為冷。
 There is water in the middle of Tiaofu Mountain and Vajra Wheel Mountain. It is three hundred leagues wide and has endless circles. Various flowers grow there. When the sun shines on them, they are cold when touched. This is the eighth condition of sunlight.
復次，此閻浮利地大海江河，日光所照，觸而生冷，是為九緣日光為冷。
 Again, the seas and rivers in Jambudvipa are cold when touched by the sun. This is because the sunlight is cold due to the nine conditions.
閻浮提地河少，拘耶尼地水多，日光所照，觸而生冷，是為十緣日光為冷。
 There are few rivers in the land of Jambudvipa, but there are many waters in the land of Koyani. When the sun shines on it, it will be cold when touched. This is because the sun is cold due to the ten conditions.
拘耶尼河少，弗于逮水多，日光所照，觸而生冷，是為十一緣日光為冷。
 The Koyani River is small and there is not enough water to catch it. The sun shines on it and makes it cold when it touches it. This is the eleventh reason why the sun is cold.
弗于逮河少，欝單曰河多，日光所照，觸而生冷，是為十二緣日光為冷。
 There are few rivers, but there are many rivers. The sun shines on it, and it is cold when it touches it. This is the twelve conditions for the sun to make it cold.
復次，日宮殿光照大海水，日光所照，觸而生冷，是為十三緣日光為冷。」
 Again, the sun palace shines on the sea water, and the sun shines on it, which makes it cold when touched. This is because the sun is cold due to the thirteen conditions. "
佛時頌曰：
 The Buddha chanted:
「以此十三緣，　　日名為千光，
 "With these thirteen conditions, the sun is named Thousand Lights.
其光明清冷，　　佛日之所說。」
 It is bright and cool, as the Buddha said. "
佛告比丘：
 The Buddha told the bhikkhu:
「月宮殿有時損質盈虧，光明損減，是故月宮名之為損。
 "The Moon Palace sometimes loses quality, gains and losses, and loses light. That's why it's called the Moon Palace.
月有二義：
 The moon has two meanings:
一曰住常度，二曰宮殿。
 One is called Changdu, and the other is called palace.
四方遠見故圓，寒溫和適，天銀、琉璃所成，二分天銀，純真無雜，內外清徹，光明遠照，一分琉璃，純真無雜，外內清徹，光明遠照。
 The four directions are far-sighted, so they are round, cold and moderate, made of celestial silver and colored glaze. Two parts of celestial silver are pure and unadulterated, clear inside and outside, and the light shines far and wide. One part of glass is pure and unadulterated, clear on the outside and inside, and the light shines far and wide.
月宮殿縱廣四十九由旬，宮牆及地薄如梓柏，宮牆七重，七重欄楯、七重羅網、七重寶鈴、七重行樹，周匝校飾以七寶成，乃至無數眾鳥相和而鳴。
 The Moon Palace is forty-nine leagues wide in width. Its walls and ground are as thin as cypresses. It has seven walls, seven railings, seven nets, seven bells, and seven rows of trees. It is decorated with seven treasures, and countless birds sing in harmony. .
「其月宮殿為五風所持：
 "The palace of the moon is held by the five winds:
一曰持風，二曰養風，三曰受風，四曰轉風，五曰調風。
 The first is holding the wind, the second is nourishing the wind, the third is receiving the wind, the fourth is turning the wind, and the fifth is regulating the wind.
月天子所止正殿，琉璃所造，高十六由旬，殿有四門，周匝欄楯。
 The main hall of the Moon Emperor is made of colored glaze and is sixteen leagues high. It has four gates and is surrounded by railings.
月天子座縱廣半由旬，七寶所成，清淨柔軟，猶如天衣。
 The Moon Emperor's seat is half a league wide in length and width. It is made of seven treasures. It is pure and soft, like a heavenly garment.
月天子身放光明，照琉璃殿，琉璃殿光照于月宮，月宮光出照四天下。
 The Moon Emperor shines brightly on the Liuli Palace, and the Liuli Palace shines on the Moon Palace, and the Moon Palace shines on the four heavens.
月天子壽天五百歲，子孫相承，無有異系。
 The Son of the Moon has a longevity of 500 years, and his descendants will inherit each other without any differences.
其宮不壞，終于一劫。
 His palace was not in ruins, and finally suffered a calamity.
月宮行時，其月天子無有行意，言我行住，常以五欲自相娛樂。
 When the moon palace is moving, the moon emperor has no intention of doing anything, saying that I am walking and living, always entertaining myself with the five desires.
月宮行時，無數百千諸大天神常在前導，好樂無倦，好樂捷疾，因是月天名為捷疾。
 When the moon palace moves, countless hundreds and thousands of great gods are always at the forefront, enjoying joy and never getting tired, and enjoying joy and rapid illness, because this moon and sky is called rapid illness.
「月天子身出千光明，五百光下照，五百光傍照，斯由宿業功德故有此光明，是故月天子名曰千光。
 "From the body of the Moon God, there are thousands of rays of light. Five hundred lights shine below and five hundred lights shine next to it. This light is due to the merits of past karma. Therefore, the name of the Moon God is Qian Guang.
宿業功德云何？
 What are the merits of past karma?
世間有人供養沙門、婆羅門，施諸窮乏飲食、衣服、湯藥、象馬、車乘、房舍、燈燭，分布時與，隨意所須，不逆人意，供養持戒諸賢聖人。
 There are people in the world who make offerings to ascetics and brahmanas, who give food, clothing, decoctions, elephants and horses, chariots, houses, lights and candles to those who are in need. They distribute them when and where they need them, and do not go against others' wishes. They make offerings to sages who uphold the precepts.
猶是種種無數法喜，善心光明。
 There are all kinds of countless Dharma joys, and the kind heart is bright.
如剎利王水澆頭種初登王位，善心歡喜，亦復如是。
 Just like the king of Ksriya pouring water on his head and his first ascending to the throne, his kind heart is filled with joy, so it is the same.
以是因緣，身壞命終，為月天子，月宮殿有千光明，故言善業得千光明。
 Due to this cause and effect, when the body breaks down and the person dies, he becomes the moon emperor. There are thousands of lights in the moon palace, so it is said that good deeds can bring thousands of lights.
「復以何業得千光明？
 "What kind of work can I do to obtain thousands of lights?
世間有人不殺，不盜，不邪婬，不兩舌、惡口、妄言、綺語，不貪取、瞋恚、邪見，以此因緣，善心歡喜。
 There are people in the world who do not kill, do not steal, do not engage in sexual misconduct, do not engage in double-talk, harsh words, lies, and idle talk, and do not engage in greed, anger, or wrong views. For this reason, a good heart is happy.
猶如四衢道頭有大浴池清淨無穢，有人遠行，疲極熱渴，來入此池，澡浴清涼，歡喜快樂。
 Just like there is a large bathing pool at the end of the four roads, which is clean and free of filth. Some people who have traveled far away, are very tired, hot and thirsty, come into this pool, take a cool bath, and feel happy.
彼行十善者，善心歡喜，亦復如是。
 Those who do the ten good deeds will be happy with their good intentions, and this is also the case.
其人身壞命終，為月天子，居月宮殿，有千光明，以是因緣故，名善業千光。
 When his body breaks down and his life ends, he becomes the Son of the Moon and lives in the palace of the moon. There are thousands of lights, so for this reason, he is called the Thousand Lights of Good Karma.
「復以何因緣得千光明？
 "How can I obtain thousands of lights?
世間有人不殺、不盜、不婬、不欺、不飲酒，以此因緣，善心歡喜。
 There are people in the world who do not kill, steal, commit adultery, cheat, or drink alcohol. For this reason, their kind hearts are happy.
身壞命終，為月天子，居月宮殿，有千光明，以是因緣故，名善業千光。
 After the body breaks down and dies, he becomes the Son of the Moon and lives in the palace of the moon. There are thousands of lights. Therefore, it is called the Thousand Lights of Good Karma.
六十念頃名一羅耶，三十羅耶名摩睺多，百摩睺多名優婆摩。
 Sixty recitations are called one raya, thirty rayas are called Mahāhuta, and one hundred Mahāhutas are called Upama.
若日宮殿六月南行，日行三十里，極南不過閻浮提，是時，月宮殿半歲南行，不過閻浮提；
 If the Sun Palace travels south in the sixth month and travels thirty miles in a day, it cannot reach the extreme south of Jambudvipa. At that time, the Moon Palace travels south in the sixth month and cannot reach Jambudvipa;
月北行亦復如是。
 The same goes for the moon traveling north.
「以何緣故月宮殿小小損減？
 "Why was the Moon Palace so slightly damaged?
有三因緣故月宮殿小小損減：
 There are three reasons why the Moon Palace is slightly damaged:
一者月出於維，是為一緣故月損減。
 First, the month comes from dimension, which is why the month is lost or reduced.
復次，月宮殿內有諸大臣身著青服，隨次而上，住處則青，是故月減，是為二緣月日日減。
 Again, in the Moon Palace, there are ministers dressed in green clothes, who come up next to them, and their residences are green. Therefore, the moon is decreasing, and this is the second condition of the month, which is decreasing day by day.
復次，日宮有六十光，光照於月宮，映使不現，是故所映之處月則損減。
 Again, there are sixty rays in the sun palace, which shine on the moon palace, but the reflection does not appear. Therefore, the moon is diminished where it is reflected.
是為三緣月光損減。
 This is due to the loss of the three conditions of moonlight.
「復以何緣月光漸滿？
 "Why is the moonlight getting fuller?
復有三因緣使月光漸滿。
 There are three causes and conditions that make the moonlight gradually fuller.
何等為三？
 What is three?
一者月向正方，是故月光滿。
 First, the moon is pointing squarely, so the moonlight is full.
二者月宮諸臣盡著青衣，彼月天子以十五日處中而坐，共相娛樂，光明遍照，遏諸天光，故光普滿。
 In the two moon palaces, all the ministers were dressed in blue, and the emperor of that month sat in the middle of the palace on the fifteenth day, entertaining each other, and the light shone everywhere, restraining all the celestial lights, so the light was omnipresent.
猶如眾燈燭中燃大炬火，遏諸燈明。
 Just like a big torch burning among the candles, suppressing the brightness of the lights.
彼月天子亦復如是，以十五日在天眾中，遏絕眾明，其光獨照，亦復如是，是為二因緣。
 In that month, the Son of Heaven was also like this. For fifteen days, he was among the heavens, blocking out all the bright lights, and his light shined alone. It was also like this. These are two causes and conditions.
三者日天子雖有六十光照於月宮，十五日時月天子能以光明逆照，使不掩翳，是為三因緣月宮團滿無有損減。
 Although the Sun Emperor has sixty rays of light shining on the Moon Palace on the 15th day, the Moon Emperor can shine the light back on the 15th day without covering up the shadows. This is because the Moon Palace is full without any loss due to the three causes and conditions.
復以何緣月有黑影？
 Why does the moon have a dark shadow?
以閻浮樹影在於月中，故月有影。」
 The shadows of the trees in Jamfu are in the middle of the moon, so the moon has shadows. "
佛告比丘：
 The Buddha told the bhikkhu:
「心當如月，清涼無熱，至檀越家，專念不亂。
 "The heart should be like the moon, cool and without heat. When you arrive at Tan Yue's house, your thoughts should be focused and undisturbed.
復以何緣有諸江河？
 Why do all the rivers exist?
因日月有熱，因熱有炙，因炙有汗，因汗成江河，故世間有江河。
 Because the sun and the moon are hot, because of the heat there is burning, because of the burning there is sweat, and because of the sweat there are rivers, so there are rivers in the world.
有何因緣世間有五種子？
 Why are there five seeds in the world?
有大亂風，從不敗世界吹種子來生此國，一者根子，二者莖子，三者節子，四者虛中子，五者子子，是為五子。
 There is a great chaotic wind that blows seeds from the undefeated world to give birth to this country. One is the root, the second is the stem, the third is the node, the fourth is the neutron, and the fifth is the son. These are the five sons.
以此因緣，世間有五種子出。
 Due to this cause and condition, five seeds emerge in the world.
「此閻浮提日中時，弗于逮日沒，拘耶尼日出，鬱單曰夜半；
 "At the middle of the day in Jambudvipa, Fuyu catches the sun going down, the sun rises in Koyani, and it is midnight in Yudan.
拘耶尼日中閻浮提日沒，鬱單曰日出，弗于逮夜半；
 The sun sets in Jambudvipa on the day of Koyani, and the sun rises on the day of Yudan, so it is impossible to catch it in the middle of the night;
鬱單曰日中，拘耶尼日沒，弗于逮日出，閻浮提夜半；
 Yudan said that the sun was at noon, and Koyani was at sunset. It was not easy to catch the sunrise, and it was midnight in Jambudvipa;
若弗于逮日中，鬱單曰日沒，閻浮提日出，拘耶尼夜半。
 If you catch the sun in the middle of the day, the sun will go down on Yudan, the sun will rise in Jambudvipa, and it will be midnight in Koyani.
閻浮提東方，弗于逮為西方；
 Jambudvipa mentions the East, but it is not easy to call it the West;
閻浮提為西方，拘耶尼為東方；
 Jambudvipa is the west, Koyani is the east;
拘耶尼為西方，鬱單曰為東方；
 Guyani is the west, Yudan is the east;
鬱單曰為西方，弗于逮為東方。
 Yu Shan said it was the west, but Fu Yucha said it was the east.
「所以閻浮提名閻浮者，下有金山，高三十由旬，因閻浮樹生，故得名為閻浮金。
 "So the one who was nominated by Jambudvipa has a golden mountain below and is thirty leagues high. Because of the trees growing in Jambudvipa, it is named Jambudur.
閻浮樹其果如蕈，其味如蜜。
 The fruit of the Jamfu tree is like mushrooms and its taste is like honey.
樹有五大孤，四面四孤，上有一孤，其東孤孤果乾闥和所食；
 The tree has five big solitaries, one solitary on all sides, and one solitary on the top. The east solitary has fruit stems that can be harvested and eaten;
其南孤者七國人所食：
 The southern part of it is eaten by the people of the seven countries:
一曰拘樓國、二曰拘羅婆、三名毘提、四名善毘提、五名漫陀、六名婆羅、七名婆梨；
 One is called Kulou, the second is Kuluva, the third is Viti, the fourth is Shanvidi, the fifth is Manda, the sixth is Phara, and the seventh is Pali;
其西孤果海虫所食；
 Its solitary fruit is eaten by sea worms;
其北孤果者禽獸所食；
 Its northern fruit is eaten by animals;
其上孤果者星宿天所食。
 The lonely fruit on it is eaten by the stars and heavens.
七大國北有七大黑山：
 There are seven black mountains in the north of the seven kingdoms:
一曰裸土，二曰白鶴，三曰守宮，四者仙山，五者高山，六者禪山，七者土山。
 One is called bare earth, the second is called white crane, the third is called guarding palace, the fourth is fairy mountain, the fifth is high mountain, the sixth is Zen mountain and the seventh is earth mountain.
此七黑山上有七婆羅門仙人，此七仙人住處，一名善帝，二名善光，三名守宮，四名仙人，五者護宮，六者伽那那，七者增益。」
 There are seven Brahman sages on this Seven Black Mountains. In the residence of these seven sages, one is the Good Emperor, two is the Good Light, three are the guardians of the palace, four are the saints, the fifth is the guardian of the palace, the sixth is Ganana, and the seventh is the gainer. "
佛告比丘：
 The Buddha told the bhikkhu:
「劫初眾生食地味已，久住於世，其食多者顏色麤悴，其食少者顏色光潤，然後乃知眾生顏色形貌優劣，互相是非，言：
 "At the beginning of the kalpa, all sentient beings have eaten the earth's food and have lived in the world for a long time. Those who have eaten a lot have a rough and haggard color, and those who have eaten a little have a smooth color. After that, they will know the quality and inferiority of the color and shape of all living beings, and what is right and wrong among them. He said:
『我勝汝，汝不如我。』
 "I am better than you, but you are not as good as me." 』
以其心存彼我，懷諍競故，地味消竭。
 Because one's mind is filled with self-centeredness and discord, the earthly flavor is exhausted.
又地皮生，狀如薄餅，色味香潔。
 The ground skin is raw, shaped like a pancake, and has a clean and fragrant color.
爾時，眾生聚集一處，懊惱悲泣，椎胷而言：
 At that time, all the sentient beings gathered together, feeling annoyed and weeping, and Zhui Qiu said:
『咄哉為禍！今者地味初不復現。』
 "What a disaster!" Today, the local flavor no longer appears. 』
猶如今人得盛美味，稱言美善，後復失之以為憂惱，彼亦如是憂惱悔恨。
 Just like today when a person gets a delicious dish and praises it as good, but later loses it and feels distressed, he will be similarly distressed and regretful.
後食地皮，漸得其味，其食多者顏色麤悴，其食少者顏色潤澤，然後乃知眾生顏色形貌優劣，互相是非，言：
 After eating the earth's crust, one gradually acquires its taste. Those who eat a lot will have a rough and dull color, while those who eat a little will have a moist color. Then one will know the color and shape of living beings, good and bad, and the right and wrong of each other. He said:
『我勝汝，汝不如我。』
 "I am better than you, but you are not as good as me." 』
以其心存彼我，懷諍競故，地皮消竭。
 Because the mind is filled with self-centeredness and discord, the land is exhausted.
「其後復有地膚出，轉更麤厚，色如天華，軟若天衣，其味如蜜。
 "Then Kochima appears again, becomes thicker, looks like heavenly flowers, is as soft as heavenly clothes, and tastes like honey.
時，諸眾生復取共食，久住於世，食之多者顏色轉損，食甚少者顏色光澤，然後乃知眾生顏色形貌優劣，互相是非，言：
 At that time, all sentient beings eat together and live in the world for a long time. Those who eat a lot will lose their color, and those who eat a little will lose their color.
『我勝汝，汝不如我。』
 "I am better than you, but you are not as good as me." 』
以其心存彼我，懷諍競故，地膚消竭。
 Because the mind is filled with self-centeredness and discord, Kochia disappears.
其後復有自然粳米，無有糠糩，不加調和，備眾美味。
 After that, natural Japonica rice is returned, without any bran, without any blending, and is prepared with all kinds of delicious taste.
爾時，眾生聚集而言：
 At that time, all sentient beings gathered together and said:
『咄哉為禍！今者地膚忽不復現。』
 "What a disaster!" Today, Kochia suddenly disappears. 』
猶如今人遭禍逢難，稱言：
 Just like today when people are in trouble, they say:
『苦哉！』爾時，眾生亦復如是懊惱悲歎。
 "Bitter!" ’ At that time, all sentient beings were also upset and lamenting like this.
「其後眾生便共取粳米食之，其身麤醜，有男女形，互相瞻視，遂生欲想，共在屏處為不淨行。
 "Then all sentient beings ate Japonica rice together. Their bodies were ugly and ugly, with the shapes of men and women. They looked at each other and had lustful thoughts, and together they committed impure behaviors at the screen.
餘眾生見言：
 The remaining sentient beings said:
『咄此為非！云何眾生共生有如此事？』
 "This is wrong!" Why is there such a thing as the coexistence of all living beings? 』
彼行不淨男子者，見他呵責，即自悔過言：
 If he behaves like an impure man and sees him scolding him, he will repent and say:
『我所為非。』
 "What I did was wrong." 』
即身投地。
 Immediately throw yourself to the ground.
其彼女人見其男子以身投地，悔過不起，女人即便送食。
 When the other woman saw her man throw himself to the ground, she couldn't repent, so the woman even gave him food.
餘眾生見，問女人言：
 When the rest of the sentient beings saw it, they asked the woman:
『汝持此食，欲以與誰？』
 "Who do you want to give this food to?" 』
答曰：
 Answer:
『彼悔過眾生墮不善行者，我送食與之。』
 "I will give food to those living beings who regret that they have fallen into bad deeds." 』
因此言故，世間便有不善夫主之名；
 Therefore, the world has the name of unwholesome husband-lord;
以送飯與夫，因名之為妻。
 She brings food to her husband and calls her his wife.
「其後眾生遂為婬逸，不善法增，為自障蔽，遂造屋舍，以此因緣故，始有舍名。
 "Afterwards, living beings became involved in sexual activities, increased their unwholesome dharma, and obstructed themselves, so they built houses. For this reason, the name of equanimity came into being.
其後眾生婬逸轉增，遂成夫妻。
 Afterwards, the sexual excesses of all living beings increased and they became husband and wife.
有餘眾生壽、行、福盡，從光音天命終，來生此間，在母胎中，因此世間有處胎名。
 There are remaining living beings whose lifespan, conduct, and blessings have expired. They have ended their destiny from light and sound, and will be reborn here in the mother's womb in the next life. Therefore, they have the name "womb" in this world.
爾時，先造瞻婆城，次造伽尸婆羅捺城，其次造王舍城。
 At that time, the city of Zhanpa was built first, the city of Kasipalana was built next, and the city of Rajagaha was built next.
日出時造，即日出時成。
 Created when the sun rises, it is completed when the sun rises.
以此因緣，世間便有城郭、郡邑王所治名。
 Due to this reason, the world has the names of cities, counties and towns governed by kings.
「爾時，眾生初食自然粳米時，朝收暮熟，暮收朝熟，收後復生，無有莖稈。
 "At that time, when sentient beings first ate natural Japonica rice, it was harvested in the morning and ripened in the evening. It was harvested in the evening and ripened in the morning. After it was harvested, it regenerated without stems.
時，有眾生默自念言：
 At that time, some sentient beings silently said to themselves:
『日日收穫，疲勞我為？
 Every day I harvest, why am I tired?
今當併取以供數日。』
 Take them together now and keep them for several days. 』
即時併穫，積數日粮。
 Get them instantly and accumulate daily rations.
餘人於後語此人言：
 The rest of the people said this in the following words:
『今可相與共取粳米。』
 "Now we can get japonica rice together." 』
此人答曰：
 The man replied:
『我已先積，不須更取。
 I have accumulated it in advance, and there is no need to replace it.
汝欲取者，自隨意去。』
 If you wish to take it, go as you wish. 』
後人復自念言：
 Later generations recited to themselves:
『前者能取二日餘粮，我豈不能取三日粮耶？』
 "The former can take two days' worth of food, so why can't I take three days' worth of food?" 』
此人即積三日餘粮。
 This person has accumulated enough food for three days.
復有餘人語言：
 The language of more than one person:
『共取粮去來。』
 "Come and get food together." 』
此人答曰：
 The man replied:
『我已取三日餘粮。
 I have collected enough food for three days.
汝欲取者，自隨汝意。』
 If you want to take it, you can do whatever you want. 』
此人念言：
 This person said:
『彼人能取三日粮，我豈不能取五日粮耶？』
 "That man can take three days' worth of food, so why can't I take five days' worth of food?" 』
取五日粮已。
 Take five days of food.
時，眾生競積餘粮故，是時粳米便生糠糩，收已不生，有枯稈現。
 At that time, all living beings are competing to accumulate surplus grain, so at this time, the japonica rice will produce chaff. When harvested, it will no longer grow, and withered stalks will appear.
「爾時，眾生集在一處，懊惱悲泣，拍胷而言：
 "At that time, all the sentient beings gathered together, weeping in annoyance, clapped their hands and said:
『咄此為哉！』自悼責言：
 "That's what it is!" 』My own condolences:
『我等本皆化生，以念為食，身光自照，神足飛空，安樂無礙。
 "We are all born in transformation, feeding on thoughts, illuminating our bodies, flying in the sky with our spiritual feet, and enjoying peace and happiness without any hindrance.
其後地味始生，色味具足，時，我等食此地味，久住於世。
 After that, the taste of the earth begins to appear, and the color and taste are sufficient. At that time, we eat the taste of the earth and live in the world for a long time.
其食多者顏色轉麤，其食少者色猶光澤，於是眾生心懷彼我，生憍慢心言：
 Those who eat a lot will have a thicker color, while those who eat a little will still have a shiny color. Therefore, all living beings have thoughts of self and self, and become arrogant and say:
「我色勝，汝色不如。」
 My color is worse than yours.
諍色憍慢故，地味消滅。
 Because of the arrogance of color and arrogance, the flavor of earth disappears.
更生地皮，色香味具。
 Renewal soil, color, fragrance and utensils.
我等時復共取食之，久住於世。
 We will eat together again and live in the world for a long time.
其食多者色轉麤悴，其食少者色猶光澤，於是眾生心懷彼我，生憍慢心言：
 The color of those who eat a lot becomes rough and haggard, while the color of those who eat a little is still shiny. Therefore, all living beings have self-centered thoughts and become arrogant and say:
「我色勝，汝色不如。」
 My color is worse than yours.
諍色憍慢故，地皮消滅。
 Because of the arrogance and arrogance, the territory will be destroyed.
更生地膚，轉更麤厚，色香味具。
 The regenerated Kochia becomes thicker, more colorful and fragrant.
我等時復共取食之，久住於世。
 We will eat together again and live in the world for a long time.
其食多者色轉麤悴，其食少者色猶光澤，於是眾生心懷彼我，生憍慢心言：
 The color of those who eat a lot becomes rough and haggard, while the color of those who eat a little is still shiny. Therefore, all living beings have self-centered thoughts and become arrogant and say:
「我色勝，汝色不如。」
 My color is worse than yours.
諍色憍慢故，地膚滅。
 Because of the arrogance and arrogance, Kochia will be destroyed.
更生自然粳米，色香味具。
 Reborn natural japonica rice, delicious and delicious.
我等時復共取食之，朝穫暮熟，暮穫朝熟，收以隨生，無有載收。
 We will eat them together from time to time, harvesting them in the morning when they are ripe, and harvesting them in the evening when they are ripe in the morning.
由我爾時競共積聚故，便生糠糩，收已不生，現有根稈。
 As a result of our time-consuming competition and accumulation, chaff will grow. When harvested, it will no longer grow and only the roots and stalks will remain.
我等今者寧可共封田宅，以分疅畔。』
 We, the current ones, would rather seal the land and house together to divide the land. 』
「時，即共分田以異疅畔，計有彼我。
 "At that time, we divided the fields together and divided them into different areas, thinking that there was another one.
其後遂自藏己米，盜他田穀。
 Later, he hid his own rice and stole other people's fields.
餘眾生見已，語言：
 The rest of the sentient beings saw this and said:
『汝所為非，汝所為非。
 What you did was wrong, what you did was wrong.
云何自藏己物，盜他財物？』
 Why hide your own things and steal other people's property? 』
即呵責言：
 That is to say:
『汝後勿復為盜。』
 "Don't you become a thief again." 』
如是不已，猶復為盜，餘人復呵言：
 If this doesn't stop, he will become a thief again, and the rest of the people will say:
『汝所為非，何故不休？』
 "What you did is wrong, why don't you stop?" 』
即便以手杖打，將詣眾中，告眾人言：
 Even if he beats him with a cane, he will go to the crowd and tell everyone:
『此人自藏粳米，盜他田穀。』
 "This man hides his own rice and steals other people's fields. 』
盜者復言：
 The thief replied:
『彼人打我。』
 "That man beat me." 』
眾人聞已，懊惱涕泣，拊胷而言：
 When everyone heard this, they wept with annoyance and said:
『世間轉惡，乃是惡法生耶？』
 "The world is turning evil, is it because evil laws are born?" 』
遂生憂結熱惱苦報，此是生、老、病、死之原，墜墮惡趣。
 Then there will be worries, heat, anguish, and suffering, which are the causes of birth, old age, illness, and death, and will lead to falling into the lower realms.
有田宅疅畔別異，故生諍訟，以致怨讐，無能決者。
 There are fields and houses that are different from each other, so disputes and lawsuits arise, which lead to hatred and inability to resolve them.
『我等今者寧可立一平等主，善護人民，賞善罰惡，我等眾人各共減割以供給之。』
 "We now would rather establish an equal lord, who can protect the people well, reward the good and punish the evil, and we will all cut down our share to provide for them." 』
「時，彼眾中有一人形質長大，容貌端正，甚有威德，眾人語言：
 "At that time, there was a man among the crowd who had grown in size, had a good appearance, and was very virtuous. Everyone said:
『我等今欲立汝為主，善護人民，賞善罰惡，當共減割以相供給。』
 "Now we want to make you the master, to protect the people well, to reward the good and punish the evil. We should cut down the share to provide for each other." 』
其人聞之，即受為主，應賞者賞，應罰者罰，於是始有民主之名。
 When people hear this, they accept it as the master. Those who deserve rewards are rewarded, and those who deserve punishment are punished. This is how the name of democracy comes into being.
初民主有子，名曰珍寶。
 In the early days of democracy, there was a son named Zhenbao.
珍寶有子，名曰好味，好味有子，名曰靜齋，靜齋有子，名曰頂生，頂生有子，名曰善行，善行有子，名曰宅行，宅行有子，名曰妙味，妙味有子，名曰味帝，味帝有子，名曰水仙，水仙有子，名曰百智，百智有子，名曰嗜欲，嗜欲有子，名曰善欲，善欲有子，名曰斷結，斷結有子，名曰大斷結，大斷結有子，名曰寶藏，寶藏有子，名曰大寶藏，大寶藏有子，名曰善見，善見有子，名曰大善見，大善見有子，名曰無憂，無憂有子，名曰洲渚，洲渚有子，名曰殖生，殖生有子，名曰山岳，山岳有子，名曰神天，神天有子，名曰遣力，遣力有子，名曰牢車，牢車有子，名曰十車，十車有子，名曰百車，百車有子，名曰牢弓，牢弓有子，名曰百弓，百弓有子，名曰養牧，養牧有子，名曰善思。
 Treasure has a son, and the name is good taste. Good taste has a son, and the name is Jingzhai. Jingzhai has a son, and the name is Dingsheng. Dingsheng has a son, and the name is Shanxing. Shanxing has a son, and the name is Zhaixing. Zhaixing has a son. The son is called Miaowei. Miaowei has a son named Wei Emperor. Wei Emperor has a son named Narcissus. Narcissus has a son named Bai Zhi. Bai Zhi has a son named Yu Lu. Lust has a son named Good Desire. , Good desires have a son, and the name is Duan Jie, and the Broken Knot has a son, and it is called Big Broken Knot, and the big Broken knot has a son, and it is called Treasure, and the Treasure has a son, and it is called Big Treasure, and the Big Treasure has a son, and it is called Good View. , Good view has a son, it’s called Great Good View, Great Good View has a son, it’s called Wuyou, Wuyou has a son, it’s called Zhouzhu, Zhouzhu has a son, it’s called reproduction, reproduction has a son, it’s called Shanyue, Shanyue has Zi, the name is Shen Tian, Shen Tian has a son, the name is Qi Li, Qi Li has a son, the name is Lao Che, the Lao Che has a son, the name is Ten Ches, Ten Chess has a son, the name is Bai Che, Bai Che has a son. Zi, the name is Lao Gong, Lao Gong has a son, the name is Bai Gong, Bai Gong has a son, the name is Yang Mu, Yang Mu has a son, the name is Shansi.
「從善思已來有十族，轉輪聖王相續不絕。
 "Since Shansi, there have been ten clans, and the wheel-turning holy kings have continued in succession.
一名伽㝹麤，二名多羅婆，三名阿葉摩，四名持施，五名伽楞伽，六名瞻婆，七名拘羅婆，八者般闍羅，九者彌私羅，十者聲摩。
 One is Gānaṇu, two is Tarava, three is Ayama, four is Choshi, five is Kalengka, six is Chanva, seven is Korava, eight is Pāṇākara, and the ninth is Miṭṭhāra. The tenth person has a loud voice.
伽㝹麤王有五轉輪聖王，多羅婆王有五轉輪聖王，阿葉摩王有七轉輪聖王，持施王有七轉輪聖王，伽楞伽王有九轉輪聖王，瞻婆王有十四轉輪聖王，拘羅婆王有三十一轉輪聖王，般闍羅王有三十二轉輪聖王，彌私羅王有八萬四千轉輪聖王，聲摩王有百一轉輪聖王，最後有王，名大善生從。
 There are five chakra-turning kings in the king of Kāṛṣṇu, five-wheel-turning kings in the king Tarava, seven-turning wheel-turning kings in the king Ayama, seven-turning chakra-turning kings in the king of Choshi, and nine-wheel-turning king in Kalengka. Holy kings, King Jhanpa has fourteen holy kings who turn the wheel, King Kolava has thirty-one holy kings who turn the wheel, King Pandāraja has thirty-two holy kings, and King Misila has eighty-four thousand holy kings. There are one hundred and one wheel-turning sage kings, including King Shengma, and finally there is a king named Mahasabha.
「聲摩王有子，名烏羅婆，烏羅婆有子，名渠羅婆，渠羅婆有子，名尼求羅，尼求羅有子，名師子頰，師子頰有子，名曰白淨王，白淨王有子，名菩薩，菩薩有子，名羅睺羅。
 "King Shengma had a son named Uluo Po, U Luo Po had a son named Qu Luo Po, Qu Luo Po had a son named Ni Qi Luo, Ni Qi Luo had a son named Shi Zi Che, Shi Zi Che had a son named King Baijing, King Baijing has a son named Bodhisattva, Bodhisattva has a son named Rahula.
由此本緣有剎利名。
 Therefore, the origin has the name of Ksāri.
「爾時，有一眾生作是念言：
 "At that moment, a sentient being said these words:
『世間所有家屬萬物皆為刺棘癰瘡，今宜捨離，入山行道，靜處思惟。』
 "All family members and everything in the world are thorns and carbuncles. Now it is better to leave them behind, go to the mountains, walk on the road, and meditate in a quiet place." 』
時，即遠離家刺，入山靜處，樹下思惟，日日出山，入村乞食。
 At that time, he would stay away from home and go to a quiet place in the mountains to meditate under a tree. Every day he would leave the mountains and go to the village to beg for food.
村人見已，加敬供養，眾共稱善：
 When the villagers saw him, they paid tribute and made offerings, and everyone praised him for his good deeds:
『此人乃能捨離家累，入山求道，以其能離惡不善法。』
 "This person is able to abandon the burdens of home and go to the mountains to seek the Tao, so that he can avoid evil and unwholesome dharmas." 』
因是稱曰為婆羅門。
 Because of this, he is called Brahman.
婆羅門眾中有不能行禪者，便出山林，遊於人間，自言：
 Among the Brahmins there were those who were unable to meditate, so they went out of the mountains and forests, wandered among the people, and said to themselves:
『我不能坐禪。』
 "I can't sit in meditation. 』
因是名曰無禪婆羅門，經過下村，為不善法，施行毒法，因是相生，遂便名毒。
 Because this Brahman is called Wuchan, he passes by the village and performs poisonous methods for unwholesome purposes. Because this is mutually reinforcing, he is called poisonous.
由此因緣，世間有婆羅門種。
 Due to this cause and condition, there is a Brahmin species in the world.
「彼眾生中習種種業以自營生，因是故世間有居士種。
 "Those sentient beings are accustomed to various kinds of karma to earn their own living, and that is why there are lay people in the world.
「彼眾生中習諸技藝以自生活，因是世間有首陀羅種。
 "Those sentient beings learn various skills to live by themselves, because there are Sudras in this world.
「世間先有此釋種出已，然後有沙門種。
 "First this kind of liberation appeared in the world, and then there was the kind of recluse.
剎利種中有人自思惟：
 Someone among the Kshatriyas thinks to himself:
『世間恩愛汙穢不淨，何足貪著也？』
 "The love in the world is filthy and impure, so why should we be greedy?" 』
於是捨家，剃除鬚髮，法服求道：
 So he left his home, shaved off his beard and hair, wore Dharma clothes and sought the Dao:
『我是沙門！我是沙門！』婆羅門種、居士種、首陀羅種眾中有人自思惟：
 "I am a Samana! I am a Samana! ’ There are people among the Brahmins, lay people, and Sudras who think to themselves:
『世間恩愛汙穢不淨，何足貪著？』
 "The love in this world is filthy and unclean, so why be greedy?" 』
於是捨家，剃除鬚髮，法服求道：
 So he left his home, shaved off his beard and hair, wore Dharma clothes and sought the Dao:
『我是沙門！我是沙門！』
 "I am a Samana! I am a Samana! 』
「若剎利眾中，有身行不善、口行不善、意行不善，行不善已，身壞命終，一向受苦。
 “If among the Ksāriyas there is someone who does not do good things with his body, his words, or his mind, if he does not do good things, his body will be destroyed and he will end up suffering all the time.
或婆羅門、居士、首陀羅，身行不善、口行不善、意行不善，彼行不善已，身壞命終，一向受苦。
 If a Brahmin, a layman, or a Sudra performs bad deeds with his body, his speech, or his mind, his deeds will be bad, his body will be destroyed, and his life will end, and he will always suffer.
剎利種身行善、口行善、意念善，身壞命終，一向受樂。
 Ksāli seeds perform good deeds with the body, do good things with the mouth, and have good thoughts. When the body is destroyed and the life is over, you will always enjoy happiness.
婆羅門、居士、首陀羅，身行善、口行善、意等念善，身壞命終，一向受樂。
 Brahmins, lay people, and Shudras who perform good deeds with their bodies, perform good deeds with their speech, and have good thoughts with their thoughts will always enjoy happiness after their body is destroyed and their life is over.
剎利種身中有二種行，口、意有二種行，彼身、意行二種已，身壞命終，受苦樂報。
 There are two kinds of actions in the body of Ksāli: there are two kinds of actions, speech and mind. There are two kinds of actions of the body and mind. The body will be destroyed and life will end, with suffering and happiness.
婆羅門、居士、首陀羅，身二種行，口、意二種行，彼身、意行二種行已，身壞命終，受苦樂報。
 Brahmins, lay people, and Sudras have two kinds of conduct of the body, and two kinds of conduct of the mouth and mind. The two kinds of conduct of the body and the mind have ended. After the body is destroyed, they will end their lives and receive the rewards of suffering and happiness.
「剎利眾中剃除鬚髮，服三法衣，出家求道，彼修七覺意，彼以信堅固出家為道，修無上梵行，於現法中自身作證：
 "Those who are among the Ksriyas shave off their beards and hair, wear the three Dharma robes, and become monks to seek the Way. They cultivate the seven consciousnesses. They use their faith to strengthen their monkhood, practice the supreme Brahma, and bear witness to themselves in the present Dharma:
我生死已盡，梵行已立，所作已辦，更不受後有。
 My life and death have ended, my holy life has been established, my work has been done, and I have no future.
婆羅門、居士、首陀羅剃除鬚髮，服三法衣，出家求道，彼修七覺意，彼以信堅固出家為道，修無上梵行，於現法中作證：
 Brahmins, lay people, and Sudras shave off their beards and hair, wear the three dharma robes, and become monks to seek the Way. They cultivate the seven consciousnesses. They strengthen their faith in becoming a monk, practice the supreme Brahma, and testify in the present Dharma:
我生死已盡，梵行已立，更不受後有。
 My birth and death have ended, my holy life has been established, and I have no future.
此四種中，出明行成，得阿羅漢為最第一。
 Among these four kinds, the one who achieves enlightenment and action is the first one to be an Arhat.
是時，梵天說是偈言：
 At that time, Brahma spoke this verse:
「『剎利生為最，　　能集諸種姓，
 "'Kshatriya is the best, able to gather all castes.
明行成具足，　　天人中為最。』
 The clear conduct is complete, and it is the best among gods and humans. 』
」
佛告諸比丘：
 The Buddha told the monks:
「彼梵天說此偈為善說，非不善說，善受，非不善受，我所印可。
 "That Brahma said that this stanza is a good saying, not an unwholesome saying, and a good feeling, not an unwholesome feeling. I approve it.
所以者何？
 So what?
我今如來、至真、等正覺亦說此偈：
 I, the Tathagata, the most truly enlightened person, also say this verse:
「『剎利生為最，　　能集諸種姓，
 "'Kshatriya is the best, able to gather all castes.
明行成具足，　　天人中為最。』
 The clear conduct is complete, and it is the best among gods and humans. 』
」
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.
長阿含具足，歸命一切智，一切眾安樂，眾生處無為，我亦在其例。
 The long Agama is endowed with all wisdom, brings peace and happiness to all beings, and makes all sentient beings do nothing. I am also an example of this.
佛說長阿含經卷第二十二
 The Buddha Speaks of the Long Agama Sutra Volume 22


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