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增壹阿含經序 |
An additional preface to the Agama Sutra |
晉沙門釋道安撰 |
Written by Jin Shamen Shi Daoan |
四阿含義同，中阿含首以明其旨，不復重序 也。 |
The four A's have the same meaning, and the middle A contains the first one to clarify its purpose and there is no need to repeat the order. |
增壹阿含者，比法條貫以數相次也。 |
The addition of one Agama is equivalent to the number of Dharma articles. |
數終 十，令加其一，故曰增一也； |
When the count ends at ten, one is added, so it is called an increase of one; |
且數數皆增，以增 為義也。 |
And the numbers all increase, so it is righteous to increase. |
其為法也，多錄禁律，繩墨切厲，乃度 世檢括也。 |
It is a law, and many prohibitions are recorded, and the ropes and ink are sharp and strict, which is the rule of life. |
外國巖岫之士、江海之人，於四阿 含多詠味茲焉。 |
Scholars from foreign countries like Yanxiu and Jianghai have chanted many poems in the four Agams. |
有外國沙門曇摩難提者，兜 佉勒國人也，齠齓出家，孰與廣聞，誦二阿含， 溫故日新，周行諸國，無土不涉。 |
There is a foreign ascetic, Tammananti, who is from the country of Doujiale and has become a monk. He has heard about it extensively, reciting the two Agamas, reviewing his past experiences and renewing them day by day. He travels to various countries and touches every land. |
以秦建元二 十年來詣長安，外國鄉人咸皆善之，武威太 守趙文業求令出焉。 |
In the 20th year of Qin Jianyuan's visit to Chang'an, foreigners were all good at it. Zhao Wenye, the prefect of Wuwei, asked for orders. |
佛念譯傳，曇嵩筆受，歲 在甲申夏出，至來年春乃訖，為四十一卷， 分為上下部。 |
The translation and biography of Buddha's Thoughts, written by Tan Song, was published in the summer of Jiashen and ended in the spring of the following year. It consists of forty-one volumes, divided into upper and lower parts. |
上部二十六卷全無遺忘，下部 十五卷失其錄偈也。 |
The upper twenty-six volumes have not been forgotten, and the lower fifteen volumes have no recorded verses. |
余與法和共考正之，僧 ［（丰＊力）／石］ 、僧茂助校漏失，四十日乃了。 |
I and Fahe jointly examined and corrected it, but Seng [(Feng*Li)/Shi] and Sengmao failed to help with the examination, and it was completed in forty days. |
此年有阿城 之役，伐鼓近郊，而正專在斯業之中。 |
This year there was the battle of Acheng, and he was in the suburbs of Beating Drums, and he was focusing on his business. |
全具二 阿含一百卷，鞞婆沙、婆和須蜜、僧伽羅剎，傳 此五大經。 |
Complete with two hundred volumes of Agama, the Five Great Sutras were transmitted by the Taoposha, Pohexumi, and Sangha Rakshasa. |
自法東流，出經之優者也。 |
The Dharma flows eastward, and the best ones come out. |
四阿含 四十應真之所集也，十人撰一部，題其起盡， 為錄偈焉，懼法留世久，遺逸散落也。 |
The Four Agamas are a collection of forty Yingzhen. Ten people wrote one volume, titled its beginnings and endings, and recorded the verses. I was afraid that the Dharma would remain in the world for a long time, and the relics would be scattered. |
斯土前 出諸經班班，有其中者，今為二阿含，各為新 錄一卷，全其故目，注其得失，使見經尋之差 易也。 |
There are many sutras published in front of Si Tu. Among them, there are two Agamas. Each of them is a new volume. Complete the original contents and note the gains and losses, so as to make it easier to see the differences in searching for the sutras. |
合上下部，四百七十二經。 |
Combine the upper and lower parts, four hundred and seventy-two sutras. |
凡諸學士撰 此二阿含，其中往往有律語，外國不通與沙 彌、白衣共視也。 |
These two Agamas written by scholars often contain verses, which are regarded by foreigners as novices and white-robed monks alike. |
而今已後，幸共護之，使與律 同，此乃茲邦之急者也。 |
Now and in the future, I am fortunate to protect it together and make it consistent with the law. This is the urgent need of this country. |
斯諄諄之誨，幸勿藐 藐聽也。 |
Fortunately, don’t despise your teachings. |
廣見而不知護禁，乃是學士通中創 也。 |
To have a wide range of knowledge but not to know what is forbidden is to be a scholar who has mastered the art of learning. |
中本起康孟祥出，出大愛道品，乃不知是 禁經，比丘尼法甚慊切真，割而去之，此乃 是大鄙可痛恨者也。 |
In the middle version, Kang Mengxiang came out, and he came out with the Taoism of Great Love, but he did not know that it was a forbidden sutra, and the Bhikshuni Dharma was very true, so he cut it off. This is a very despicable and hateful person. |
此二經有力道士乃能 見，當以著心焉，如其輕忽不以為意者，幸我 同志鳴鼓攻之可也。 |
The powerful Taoist priests of these two sutras can see it, and they should pay attention to it. If they ignore it and don't take it seriously, fortunately my comrade can attack it by beating the drum. |
Ekottarāgama 增壹阿含經 |
Ekottarāgama |
Chapter 1 序品第一 |
Chapter 1 The First Preface |
1.1 （一）序 |
1.1 (1) Preface |
增壹阿含經卷第一 |
The first volume of the Agama Sutra |
東晉 罽 賓三藏瞿曇僧伽提婆譯 |
Eastern Jin Dynasty, translated by Bin Sanzang, Qu Tan Sangha Deva |
自歸能仁第七仙， 演說賢聖無上軌； |
The seventh immortal who is self-returning and capable of benevolence, the speech of the sage is the best; |
永在生死長流河， 世尊今為度 黎 庶。 |
Eternally in the everlasting river of life and death, the World Honored One now saves the common people of Li. |
尊長迦葉及眾僧， 賢哲阿難無量聞； |
Honored Elder Kassapa and all the monks, the sage Ananda Wuliang heard; |
善逝泥曰供舍利， 從拘夷國至摩竭。 |
Shansui Ni is said to offer relics, from the Kingdom of Kuyi to Mojie. |
迦葉端思行四等， 此眾生類墜五道； |
Kassapa thought about the four levels of conduct, and these living beings fell into the five realms; |
正覺演道今去世， 憶尊巧訓懷悲泣。 |
Zhengjue Yandao passed away now. I remember Zun Qiao's training and weep with my heart. |
迦葉思惟正法本， 云何流布久在世？ |
Kassapa thought about the true Dharma, why did Liubu live so long? |
最尊種種吐言教， 總持懷抱不漏失。 |
The most respect for all kinds of teachings, always embrace them and never let them slip. |
誰有此力集眾法， 在在處處因緣本？ |
Who has the power to gather all dharmas and find the cause and condition of everything? |
今此眾中智慧士， 阿難賢善無量聞。 |
Now among the wise men in this crowd, Ananda is a wise and good person who has heard of innumerable virtues. |
即擊揵椎集四部， 比丘八萬四千眾， |
Immediately, he struck the four parts of the vertebrae and gathered 84,000 bhikkhus. |
盡得羅漢心解脫， 以脫縛著處福田。 |
Completely liberate the Arhat's heart, and be free from the fetters of the land of blessings. |
迦葉哀愍於世故， 加憶尊恩過去報； |
Kasyapa felt sorry for the world, and recalled his past kindness to repay it; |
世尊授法付阿難， 願布演法長存世。 |
The World Honored One taught Ananda the Dharma, and may the Dharma be performed forever. |
云何次第不失緒？ |
How can I not lose my mood every time? |
三阿僧祇集法寶， |
The three Asamghs gathered the magic treasures, |
使後四部得聞法， 已聞便得離眾苦。 |
Enable the last four groups to hear the Dharma. Once they have heard it, they will be freed from the sufferings of others. |
阿難便辭吾不堪， 諸法甚深若干種， |
Ananda then said that I could not bear to say anything. All dharmas are very profound and of many kinds. |
豈敢分別如來教， 佛法功德無量智！ |
How dare you differentiate between Tathagata's teachings and the immeasurable wisdom and merits of Buddhism! |
今尊迦葉能堪任， 世雄以法付耆舊； |
Today, Kassapa is worthy of his responsibilities, and the great hero pays his respects to the elders with the Dharma; |
大迦葉今為眾人， 如來在世請半坐。 |
Maha Kassapa is here for everyone. The Tathagata asks you to sit down for a while while you are here. |
迦葉報言雖有是， 年衰朽老多忘失， |
Even though Kassapa’s message is true, as we age we often forget it. |
汝今總持智慧業， 能使法本恒在世。 |
If you always hold on to your wisdom karma, you can keep the Dharma in this world forever. |
我今有三清淨眼， 亦復能知他心智， |
Now that I have three pure eyes, I can also know his mind again. |
一切眾生種種類， 無有能勝尊阿難。 |
Of all living beings of all kinds, none can surpass Ananda. |
梵天下降及帝釋， 護世四王及諸天， |
Brahma descends to Emperor Shi, and protects the four kings and the heavens. |
彌勒兜術尋來集， 菩薩數億不可計。 |
Maitreya Tushu is found and collected, and there are hundreds of millions of Bodhisattvas. |
彌勒梵釋及四王， 皆悉叉手而啟白： |
Maitreya Sanskrit and the four kings all crossed their hands and said: |
一切諸法佛所印， 阿難是我法之器。 |
All Dharmas are sealed by the Buddha. Ananda is the vessel of my Dharma. |
若使不欲法存者， 便為壞敗如來教； |
If one does not want the Dharma to exist, it will corrupt the teachings of the Tathagata; |
願存本要為眾生， 得濟危厄度眾難！ |
I wish to survive for all sentient beings, to help people in danger and overcome difficulties! |
釋師出世壽極短， 肉體雖逝法身在； |
The Buddha's life was very short when he was born. Although his physical body has passed away, his Dharma body remains; |
當令法本不斷絕， 阿難勿辭時說法！ |
When the text of the Dharma is not extinguished, Ananda does not refuse to preach the Dharma! |
迦葉最尊及聖眾， 彌勒梵釋及四王， |
The Most Reverend Kasyapa and all the saints, Maitreya, Brahma and the four kings, |
哀請阿難時發言， 使如來教不滅盡。 |
I pray to Ananda to speak so that the teachings of the Tathagata may never be extinguished. |
阿難仁和四等具， 意轉入微師子吼， |
Ananda Renhe and the four-level implements turned to Wei Shi Zi roaring, |
顧眄四部瞻虛空， 悲泣揮淚不自勝。 |
Gu Xiao looked at the void from all four sides, weeping and weeping uncontrollably. |
便奮光明和 顏 色， 普照眾生如日初； |
Then it shines with light and color, illuminating all living beings like the dawn of the sun; |
彌勒覩光及釋梵， 收捨遲聞無上法。 |
The light of Maitreya and the Brahma of the Buddha, I heard the supreme Dharma after receiving my home. |
四部寂靜專一心， 欲得聞法意不亂； |
The four parts of the body are silent and focused, and the desire to hear the Dharma is undisturbed; |
尊長迦葉及聖眾， 直視覩顏目不眴。 |
The elder Kassapa and the saints looked directly at her face without wandering. |
時阿難說經無量， 誰能備具為一聚？ |
At that time, Ananda was preaching immeasurable sutras. Who can prepare a gathering? |
我今當為作三分， 造立十經為一偈。 |
Now I should make three parts and make ten sutras into one verse. |
契經一分律二分， 阿毘曇經復三分； |
The Sutra is divided into one and two parts, and the Abhitan Sutra is divided into three parts; |
過去三佛皆三分： |
All three Buddhas in the past have three parts: |
契經、律、法為三藏。 |
The scriptures, laws, and laws are the Tripitaka. |
契經今當分四段， 次名增一、二名中， |
The Book of Deeds is now divided into four sections, and the second title has been increased by one or two. |
三名曰長多瓔珞， 雜經在後為四分。 |
The third one is said to have many necklaces, and the Za Jing is at the back and is divided into four parts. |
尊者阿難作是念： |
The Venerable Ananda thought: |
如來法身不敗壞， |
The dharma body of the Tathagata is incorruptible, |
永存於世不斷絕， 天人得聞成道果。 |
It will exist forever in the world and will never be extinguished. Gods and humans can hear the fruits of enlightenment. |
或有一法義亦深， 難持難誦不可憶； |
There may be a Dharma whose meaning is so profound that it is difficult to uphold, recite, and remember; |
我今當集一法義， 一一相從不失緒。 |
I will now gather together the meaning of the Dharma, and never lose track of each aspect. |
亦有二法還就二， 三法就三如連珠， |
There are also two ways that are equal to two, and three ways are like three in a row. |
四法就四五亦然， 五法次六六次七， |
The same is true for the four dharma times four and five, and the five dharma times six, six times, and seven. |
八法義廣九次第， 十法從十至十一； |
The Eight Dharmas have nine broad meanings, and the Ten Dharmas range from ten to eleven; |
如是法寶終不忘， 亦恒處世久存在， |
Such a magic weapon will never be forgotten, and it will always exist in this world. |
於大眾中集此法， 即時阿難昇乎座； |
When this Dharma was gathered in the crowd, Ananda immediately ascended to his seat; |
彌勒稱善快哉說， 諸法義合宜配之。 |
Maitreya said that he was good and quick, and all the dharma and meanings were in harmony with each other. |
更有諸法宜分部， 世尊所說各各異； |
Furthermore, all Dharmas are divided into suitable divisions, and the words of the Blessed One are different from each other; |
菩薩發意趣大乘， 如來說此種種別。 |
The Bodhisattva has inspired the Mahayana, and the Tathagata has spoken about these categories. |
人尊說六度無極： |
Renzun said that the six perfections are infinite: |
布施、持戒、忍、精進、 |
Giving, observing the precepts, being patient, being diligent, |
禪、智慧力如月初， 逮度無極覩諸法。 |
The power of Zen and wisdom is like the beginning of the month, grasping all kinds of dharmas. |
諸有勇猛施頭目， 身體血肉無所惜， |
All the brave and brave leaders spare no part in their flesh and blood. |
妻妾國財及男女， 此名檀度不應棄。 |
Wives, concubines, national wealth, men and women, this name should not be abandoned. |
戒度無極如金剛， 不毀不犯無漏失， |
The precepts are as infinite as a diamond, never broken, never committed, never made a mistake, |
持心護戒如坏瓶， 此名戒度不應棄。 |
Keeping the mind and protecting the precepts is like a broken bottle. This name of precepts should not be abandoned. |
或有人來截手足， 不起瞋恚忍力強， |
Maybe someone comes to amputate the limbs, but I can’t afford to be angry and have strong endurance. |
如海含容無增減， 此名忍度不應棄。 |
Just as the ocean's capacity does not increase or decrease, this name of endurance should not be abandoned. |
諸有造作善惡行， 身口意三無厭足， |
All have committed good and evil deeds, and the three things of body, speech and mind are insatiable. |
妨人諸行不至道， 此名進度不應棄。 |
If it hinders people from reaching the path, this name of progress should not be abandoned. |
諸有坐禪出入息， 心意堅固無亂念， |
All of you are sitting in meditation, breathing in and out, and your mind is firm and free from random thoughts. |
正使地動身不傾， 此名禪度不應棄。 |
Just make the ground move without leaning, this name of Zen should not be abandoned. |
以智慧力知塵數， 劫數兆載不可稱， |
With the power of wisdom, one can know the number of dust particles. The number of calamities and signs cannot be measured. |
書 疏 業聚意不亂， 此名智度不應棄。 |
The book is sparse, the karma is gathered and the mind is not confused. This name of wisdom should not be abandoned. |
諸法甚深論空理， 難明難了不可觀， |
All dharmas are very profound and empty. It is difficult to understand, difficult and difficult to observe. |
將來後進懷狐疑， 此菩薩德不應棄。 |
If those who are late in the future are doubtful, this Bodhisattva virtue should not be discarded. |
阿難自陳有是念： |
Ananda stated his own thoughts: |
菩薩之行愚不信， |
The behavior of Bodhisattva is foolish and unbelieving, |
除諸羅漢信解脫， 爾乃有信無猶豫。 |
Except for the Arhats who believe in liberation, you have faith without hesitation. |
四部之眾發道意， 及諸一切眾生類； |
The four groups of people send out the Tao intention and reach all sentient beings; |
彼有牢信不狐疑， 集此諸法為一分。 |
He has firm faith and no doubt, and gathers all these dharmas into one part. |
彌勒稱善快哉說， 發趣大乘意甚廣； |
Maitreya said that he is good and happy, and the meaning of Mahayana is very broad; |
或有諸法斷結使， 或有諸法成道果。 |
There may be various dharmas that break the knot, or there may be various dharmas that achieve the path and fruition. |
阿難說曰此云何？ |
What does Ananda say about this? |
我見如來演此法， |
I saw the Tathagata perform this method, |
亦有不從如來聞， 此法豈非當有疑？ |
There are also those who don’t follow the Tathagata. Shouldn’t there be doubts about this method? |
設我言見此義非， 於將來眾便有虛； |
If I say this and see that this is wrong, it will be in vain for others in the future; |
今稱諸經聞如是， 佛處所在城國土， |
Now it is said that all sutras and hearings are like this, the Buddha's abode is in the city and the country, |
波羅捺國初說法， 摩竭國降三迦葉； |
At the beginning of the Polo Na Kingdom's preaching, the Moji Kingdom surrendered Sankasyapa; |
釋翅、拘薩、迦尸國， 瞻波、句留、毘舍離。 |
The kingdoms of Shichi, Kosak, and Kashi, Zhanbo, Juliu, and Vaisali. |
天宮、龍宮、阿須倫， 乾沓和等拘尸城； |
Heavenly Palace, Dragon Palace, Ashulun, Ganda and other Kushi cities; |
正使不得說經處， 當稱原本在舍衛。 |
Since the envoy was not allowed to preach the sutra, it should be said that it was originally in Savatthi. |
吾所從聞一時事， 佛在舍衛及弟子， |
I heard about an event at that time. The Buddha was in Savatti with his disciples. |
祇桓精舍修善業， 孤獨長者所施園。 |
Only Huan Jingshe cultivates good deeds, a garden planted by a lonely elder. |
時佛在中告比丘： |
At that time, the Buddha told the bhikkhu: |
當修一法專一心， |
You should practice one method with one mind, |
思惟一法無放逸。 |
There is no letting go of thinking about one method. |
云何一法？ |
What is the method? |
謂念佛， |
It’s called chanting Buddha’s name, |
法念、僧念及戒念， 施念去相次天念， |
Mindfulness of Dharma, Mindfulness of Sangha and Mindfulness of Precepts, giving mindfulness to eliminate the thoughts of heaven, |
息念、安般及身念， 死念除亂謂十念。 |
Thoughts of rest, peace of mind and body, and thoughts of death to eliminate chaos are the ten thoughts. |
此名十念更有十， 次後當稱尊弟子； |
After ten thoughts of this name, there will be ten more. After that, you should be called a disciple; |
初化拘隣真佛子， 最後小者名須拔。 |
The first disciple of the true Buddha in Kulin, the last little one is named Xuba. |
以此方便了一法， 二從二法三從三， |
In this way, one method is convenient, two methods are followed by two methods, and three methods are followed by three methods. |
四五六七八九十， 十一之法無不了。 |
Four, five, six, seven, eight, ninety, the law of eleven is inexhaustible. |
從一增一至諸法， 義豐慧廣不可盡； |
From one to the other, one to all dharma, the meaning is rich and the wisdom is vast and inexhaustible; |
一一契經義亦深， 是故名曰增壹含。 |
The meaning of Yiyiqi Sutra is also profound, so it is called Zengyihan. |
今尋一法難明了， 難持難曉不可明； |
Nowadays, it is difficult to find a Dharma and understand it; it is difficult to hold it, know it and understand it; |
比丘自稱功德業， 今當稱之尊第一。 |
Bhikkhu claims to have meritorious deeds, and now he should be called the number one among them. |
猶如陶家所造器， 隨意所作無狐疑； |
Just like the pottery vessels made by potters, they can be made at will without any doubt; |
如是阿含增一法， 三乘教化無差別。 |
If Agama adds one more method, there will be no difference in the teachings of the three vehicles. |
佛經微妙極甚深， 能除結使如流河； |
The Buddhist scriptures are so subtle and profound that they can remove knots and make them flow like a flowing river; |
然此增一最在上， 能淨三眼除三垢。 |
However, this added one is the highest, which can purify the three eyes and remove the three impurities. |
其有專心持增一， 便為總持如來藏； |
If he has one more concentration and upholds it, he will become the Tathagatagarbha. |
正使今身不盡結， 後生便得高才智。 |
If you don't end your life in this life, you will have high intelligence in your future life. |
若有書寫經卷者， 繒綵花蓋持供養， |
If there is anyone who writes scriptures, he will support them with a colorful flower cover as an offering. |
此福無量不可計， 以此法寶難遇故。 |
This blessing is immeasurable and immeasurable, because this magic weapon is hard to find. |
說此語時地大動， 雨天華香至于膝， |
When he said these words, the earth moved greatly, and the fragrance of flowers on a rainy day reached his knees. |
諸天在空歎善哉！ 上尊所說盡順宜。 |
The heavens sigh in the sky, how good it is! What the Lord said is entirely appropriate. |
契經一藏律二藏， 阿毘曇經為三藏； |
The Deed Sutra has one Tibetan Code and two Tibetan Tibetans, and the Abhitan Sutra is the Tripitaka; |
方等大乘義玄邃， 及諸契經為雜藏。 |
Fang et al.'s Mahayana meanings are profound and profound, and various scriptures are miscellaneous collections. |
安處佛語終不異， 因緣本末皆隨順； |
The Buddha's words are the same in peace, the causes and conditions are the same; |
彌勒諸天皆稱善， 釋迦文經得久存。 |
Maitreya is praised by all heavens as good, and the Sakyamuni Sutra will be preserved for a long time. |
彌勒尋起手執華， 歡喜持用散阿難； |
Maitreya picked up the flower and held it in his hand, holding it with joy and scattering Ananda; |
此經真實如來說， 使阿難尋道果成。 |
This sutra is truly spoken by the Tathagata, and makes Ananda’s search for the path fruitful. |
是時，尊者阿難及梵天將諸梵迦夷天，皆來 會集； |
At that time, the Venerable Ananda and the Brahma gods and gods came to gather together; |
化自在天將諸營從，皆來會聚； |
In the form of Zi Zi Tian, all the camps will come to gather together; |
他化自 在天將諸營從，皆悉來會； |
He transformed himself into heaven and sent all the camp followers to meet him; |
兜術天王將諸 天之眾，皆來會聚； |
King Dou Shu brings all the heavens to gather together; |
豔天將諸營從，悉來會 聚； |
In the bright sky, all the camps came to gather together; |
釋提桓因將諸三十三天眾，悉來集會； |
Shi Tihuan brought all the thirty-three people to the assembly; |
提頭賴吒天王將乾沓和等，悉來會聚； |
King Titou Laizha, general Qian Ta and others, came to gather together; |
毘 留勒叉天王將諸厭鬼，悉來會聚； |
King Piliulsha gathered all the disgusting ghosts together; |
毘留 跛叉天王將諸龍眾，悉來會聚； |
Biliu, the king of Lamecha, gathered all the dragons together; |
毘沙門天 王將閱叉、羅剎眾，悉來會聚。 |
King Bishamonten will come and gather together with the Rakshasa people. |
是時，彌勒大士 告賢劫中諸菩薩等： |
At that time, Master Maitreya told all the Bodhisattvas in the sage kalpa: |
「卿等勸勵諸族姓子、 族姓女，諷誦受持增一尊法，廣演流布，使 天、人奉行。」 |
Your Majesty encourages the sons and daughters of all clans to recite, accept and uphold the Dharma, and spread it widely so that gods and humans can follow it. |
說是語時，諸天、世人、乾沓和、阿須 倫、伽留羅、摩睺勒、甄陀羅等，各各白言： |
When these words were said, all the gods, people, Gan Dahe, Ashulun, Galura, Mahule, Chandala, etc., all said in vain: |
「我等盡共擁護是善男子、善女人，諷誦受持 增一尊法，廣演流布，終不中絕。」 |
"We all support these good men and women. We will recite, accept, and uphold the Dharma. We will perform it widely and spread it widely, and we will never fail." |
時，尊者阿難 告優多羅曰： |
At that time, the Venerable Ananda told Uttara: |
「我今以此增一阿含囑累 於汝，善諷誦讀，莫令漏減，所以者何？ |
"Now I am adding one more Agama's advice to you. Be good at reciting it satirically and don't make any omissions. Why? |
其 有輕慢此尊經者，便為墮落為凡夫行。 |
Anyone who despises this sutra will fall into ordinary life. |
何 以故？ |
Why? |
此，優多羅，增一阿含，出三十七道品 之教，及諸法皆由此生。」 |
This, Uttara, adds an Agama, and gives out the teachings of the thirty-seven levels of Taoism, and all the Dharmas are derived from this. " |
時，大迦葉問阿難 曰： |
At that time, Kassapa asked Ananda: |
「云何，阿難！增一阿含乃能出生三十七 道品之教，及諸法皆由此生？」 |
Why, Ananda! With the addition of one Agama, the thirty-seven teachings of the Tao and all the Dharmas are born? |
阿難報言： |
Ananda reported: |
「如 是，如是，尊者迦葉！增一阿含出生三十七 品，及諸法皆由此生； |
"So, so, Venerable Kassapa! The thirty-seventh level of the birth of one Agama, and all the dharma are born from it; |
且置增一阿含，一偈 之中，便出生三十七品及諸法。」 |
If you add one Agama and one stanza, thirty-seven qualities and various dharma will be born. " |
迦葉問言： |
Kasyapa asked: |
「何 等偈中出生三十七品及諸法？」 |
In what verse are the thirty-seven qualities and various dharmas born? |
時，尊者阿難 便說此偈： |
At that time, the Venerable Ananda said this verse: |
「諸惡莫作， 諸善奉行， 自淨其意， |
"Don't do any evil, practice good deeds, and purify your mind. |
是諸佛教。 |
It is Buddhism. |
「所以然者，諸惡莫作，是諸法本，便出生一 切善法； |
"Therefore, if you do not do any evil, all good dharma will be born from the foundation of all dharma; |
以生善法，心意清淨。 |
To produce good Dharma, the mind will be pure. |
是故，迦葉！諸 佛世尊身、口、意行，常修清淨。」 |
That’s why, Kasyapa! All Buddhas, World Honored Ones, should always cultivate purity in their body, speech, and mind. " |
迦葉問曰： |
Kasyapa asked: |
「云何， 阿難！增壹阿含獨出生三十七品及諸法， 餘四阿含亦復出生乎？」 |
Why, Ananda! The first Agama was born in thirty-seven categories and all dharma, and the remaining four Agamas were also reborn? |
阿難報言： |
Ananda reported: |
「且置。 |
"Let's put it aside. |
迦 葉！四阿含義，一偈之中，盡具足諸佛之教， 及辟支佛、聲聞之教。 |
Kasyapa! The meaning of the four A's is that in one stanza, the teachings of all Buddhas, as well as the teachings of Pratyekabuddhas and Shravakas are fully contained. |
所以然者，諸惡莫作， 戒具之禁； |
Therefore, do not do any evil, and keep the discipline; |
清白之行，諸善奉行； |
A pure deed and good deeds; |
心意清淨， 自淨其意； |
With a pure mind, one purifies one's mind; |
除邪顛倒，是諸佛教，去愚惑 想。 |
Eliminating evil and confusion is the way of Buddhism to eliminate foolish and confusing thoughts. |
云何，迦葉！戒清淨者，意豈不淨乎？ |
Why, Kasyapa! If one's precepts are pure, won't his mind be pure? |
意清 淨者，則不顛倒； |
If the mind is pure, there will be no confusion; |
以無顛倒，愚惑想滅，諸 三十七道品果便得成就。 |
If there is no confusion and foolish thoughts are eliminated, all the thirty-seven paths and fruits will be achieved. |
以成道果，豈 非諸法乎？」 |
In order to achieve the path and fruit, isn’t it all dharmas? " |
迦葉問曰： |
Kasyapa asked: |
「云何，阿難！以此增一 付授優多羅，不囑累餘比丘一切諸法乎？」 |
Why, Ananda! By using this to increase the teaching of Uttara, don't you ask the remaining bhikkhu to accumulate all the dharma? |
阿難報言： |
Ananda reported: |
「增一阿含則是諸法，諸法則是 增一阿含，一無有二。」 |
The addition of one Agama is the law of all things. The laws of all things are the addition of one Agama. One does not have two. |
迦葉問曰： |
Kasyapa asked: |
「以何等 故，以此增一阿含囑累優多羅，不囑累 餘比丘乎？」 |
Why is it that one additional Agama is burdening Uttara, but not another bhikkhu? |
阿難報曰： |
Ananda reported: |
「迦葉當知，昔者九十 一劫，毘婆尸如來、至真、等正覺出現於世。 |
"Kasyapa should know that in the past ninety-one kalpas, the Tathagata Vipassi, the most truly enlightened, appeared in the world. |
爾 時，此優多羅比丘名曰伊俱優多羅，爾時 彼佛以增一之法囑累此人，使諷誦讀。 |
At that time, the name of this Uttara bhikkhu was Iku Uttara. At that time, the Buddha asked this person to recite it with the method of increasing one. |
自 此以後三十一劫，次復有佛名式詰如來、 至真、等正覺。 |
Thirty-one kalpas from this time on, there will be times when the Buddha’s name, form, and form are expounded by the Tathagata, the Supreme Enlightenment, and the Perfect Enlightenment. |
爾時，此優多羅比丘名目伽優 多羅。 |
At that time, the monk Uttara was named Kayudara. |
式詰如來復以此法囑累其人，使諷 誦讀。 |
Tathagata Shijie again used this method to instruct his people to recite it satirically. |
即彼三十一劫中，毘舍婆如來、至真、等 正覺，復出於世。 |
That is to say, during the thirty-first kalpa, the Tathagata Vaisheva, the Supreme True Enlightenment, reappeared in the world. |
爾時，此優多羅比丘名龍 優多羅，復以此法囑累其人，使諷誦讀。 |
At that time, this Uttara bhikkhu was named Dragon Uttara, and he again asked his people to recite the satire in this way. |
「迦 葉當知，此賢劫中有拘留孫如來、至真、等正 覺，出現於世。 |
"Kashyapa should know that during this virtuous kalpa, the Tathagata Tathagata, the Supreme Being, and other enlightened beings will appear in the world. |
爾時，優多羅比丘名雷電優 多羅，復以此法囑累其人，使諷誦讀。 |
At that time, Bhikkhu Uttara, whose name was Thunderbolt Uttara, again instructed his fellow monks to recite it in satire. |
此賢 劫中次復有佛，名拘那含如來、至真、等正 覺，出現於世。 |
During this virtuous kalpa, a Buddha named Kunagami Tathagata, the most truly enlightened, appears in the world. |
爾時，優多羅比丘名天優多 羅，復以此法囑累其人，使諷誦讀。 |
At that time, Bhikkhu Utara, named Tian Utara, again asked his people to recite it in this way. |
此賢 劫中次復有佛，名迦葉如來、至真、等正覺， 出現於世。 |
During this sage kalpa, a Buddha named Kassapa Tathagata, the Supreme True Enlightenment, etc. appeared in the world. |
爾時，優多羅比丘名梵優多羅， 復以此法囑累其人，使諷誦讀。 |
At that time, Bhikkhu Uttara, whose name was Brahma Uttara, again instructed his fellow monks to recite and recite it in this way. |
「迦葉當知， 今釋迦文如來、至真、等正覺，出現於世。 |
"Kasyapa should know that now the Tathagata Sakyamuni, the most truly enlightened, has appeared in the world. |
今此 比丘名優多羅，釋迦文佛雖般涅槃，比丘 阿難猶存於世。 |
Today, this bhikkhu is named Uttara. Although Sakyamuni Buddha has passed into parinirvana, bhikkhu Ananda still exists in the world. |
世尊以法盡以囑累我，我 今復以此法授與優多羅。 |
The World-Honored One has entrusted me with all the Dharma. Now I will teach Uttara this Dharma again. |
所以者何？ |
So what? |
當觀 其器，察知原本，然後授法。 |
You should observe the instrument, understand its origin, and then teach the Dharma. |
何以故？ |
Why? |
過去 時於此賢劫中，拘留孫如來、至真、等正覺、明 行成為、善逝、世間解、無上士、道法御、天人師，號 佛、眾祐，出現於世。 |
Past tense In this sage kalpa, I detained Sun Tathagata, the Supreme True One, the Perfect Enlightenment, the Perfect One, the Good Passion, the Worldly Understander, the Supreme One, the Protector of the Way and Dharma, the Master of Heaven and Man, named Buddha, and the Blessing of All, to appear in the world. . |
爾時，有王名摩訶提婆， 以法治化，未曾阿曲，壽命極長，端正無雙， 世之希有，八萬四千歲中於童子身而自遊 戲，八萬四千歲中以太子身以法治化，八 萬四千歲中復以王法治化天下。 |
At that time, there was a king named Mahadev, who was governed by the law and had no Aqu. His life span was extremely long and upright. He was rare in the world. For eighty-four thousand years, he played by himself in the body of a boy. For eighty-four thousand years, he played as a prince. The rule of law was restored. At the age of 84,000, the king restored the rule of law and governed the world. |
「迦葉當 知，爾時世尊遊甘梨園中，食後如昔常法 中庭經行，我及侍者，爾時世尊便笑，口出五 色光。 |
"Kasyapa should know that at that time the World-Honored One was visiting the Sweet Pear Garden, and after eating, he was meditating in the courtyard as usual. I and the attendants were there, and at that time the World-Honored One smiled, and five-colored light came out of his mouth. |
我見已，前長跪白世尊曰： |
When I saw him, the leader knelt down and said to the Lord: |
『佛不妄笑， 願聞本末。 |
Buddha does not laugh foolishly, but is willing to hear the whole story. |
如來、至真、等正覺，終不妄笑。』 |
The Tathagata, the most truly enlightened, never laughs in vain. 』 |
爾時， 迦葉！佛告我言： |
At that time, Kasyapa! The Buddha told me: |
『過去世時於此賢劫中，有 如來名拘留孫至真、等正覺，出現於世， 復於此處為諸弟子而廣說法。 |
"In the past life, during this virtuous kalpa, there were Tathagatas named Sun Zhizhen and others who were fully enlightened and appeared in the world. They came here again and preached the Dharma widely to all their disciples. |
復次，於 此賢劫中，復有拘那含如來、至真、等正覺， 出現於世，爾時彼佛亦於此處而廣說法。 |
Again, during this virtuous kalpa, the Tathagata Kunagami, the Supreme True Enlightenment, and others will appear in the world, and at that time that Buddha will also preach the Dharma widely here. |
次復，此賢劫中迦葉如來、至真、等正覺，出現 於世，迦葉如來亦於此處而廣說法。』 |
Next time, during this virtuous kalpa, Kassapa Tathagata, the Supreme True Enlightenment, etc., appeared in the world, and Kassapa Tathagata also preached the Dharma widely here. 』 |
「爾時， 迦葉！我於佛前長跪白佛言： |
"At that time, Kassapa! I knelt before the Buddha and said to the Buddha: |
『願令後釋迦 文佛亦於此處，與諸弟子具足說法，此處 便為四如來金剛之座，恒不斷絕。』 |
"I wish that the later Sakyamuni Buddha may also be here to speak the Dharma to all his disciples. This place will be the seat of the Vajra of the Four Tathagatas forever and ever." 』 |
「爾時，迦葉！ 釋迦文佛於彼坐，便告我言： |
"At that time, Kassapa! Shakyamuni Buddha was sitting there and told me: |
『阿難！昔者此 坐，賢劫之中有王出世，名摩訶提婆。 |
"Ananda!" In the past, while I was sitting here, a king was born during the virtuous kalpa, named Mahadev. |
乃至八 萬四千歲以王法教化，訓之以德，經歷年 歲，便告劫比言： |
Even at the age of 84,000, he was taught by the king's method and taught virtue. After passing through the years, he told Jiebi: |
「若見我首有白髮者，便 時告吾。」 |
If you see any gray hair on my head, tell me immediately. |
爾時，彼人聞王教令，復經數年，見 王首上有白髮生，便前長跪白大王曰： |
At that time, after hearing the king's order, the man saw white hair on the king's head after several years. He knelt down in front of the king and said: |
「大 王當知，首上已生白髮。」 |
Your Majesty, you should know that gray hair has grown on your head. |
時王告彼人言： |
The king of that time told the people: |
「捉取金鑷，拔吾白髮，著吾手中。」 |
"Take the golden tweezers, pull out my gray hair, and hold them in my hands." |
爾時，彼人 受王教令，便執金鑷，前拔白髮。 |
At that time, after receiving the king's instructions, the man took the golden tweezers and pulled out the white hair. |
「『爾時，大王 見白髮已，便說此偈： |
"'At that time, when the king saw that his hair had turned gray, he said this verse: |
「『「於今我首上， 已生衰耗毛； |
""Now on my head, the hair has grown and faded; |
天使已來至， 宜當時出家。 |
The angel has arrived, it is time to become a monk. |
「『「我今已食人中之福，宜當自勉昇天之德， 剃除鬚髮，著三法衣，以信堅固，出家學道， 離於眾苦。」 |
"Now that I have devoured the blessings among people, I should encourage myself to ascend to the heavenly virtues, shave off my beard and hair, wear the three dharma robes, strengthen my faith, become a monk and learn the Tao, and stay away from all suffering. |
「『爾時，王摩訶提婆便告第一太子， 名曰長壽： |
"'At that time, King Mahadev told the first prince, named Longevity: |
「卿今知不？ |
"Do you know this now? |
吾首已生白髮，意欲 剃除鬚髮，著三法衣，以信堅固，出家學道， 離於眾苦。 |
My hair has grown gray, and I want to shave off my beard and hair, put on the three Dharma robes, strengthen my faith, become a monk and learn the Tao, and stay away from all kinds of suffering. |
汝紹吾位，以法治化，勿令有失， 違吾言教，造凡夫行。 |
You have entrusted me with the throne and governed by law. Do not let me make mistakes, disobey my words and teach you, or create ordinary people's behavior. |
所以然者，若有斯 人，違吾言者，便為凡夫之行。 |
Therefore, if there are people like this who disobey my words, they are doing the same thing as ordinary people. |
凡夫者，長 處三塗、八難之中。」 |
Ordinary people have three strengths and eight difficulties. " |
爾時，王摩訶提婆以王之 位授太子已，復以財寶賜與劫比，便於 彼處剃除鬚髮，著三法衣，以信堅固，出家 學道，離於眾苦。 |
At that time, King Mahadev had conferred the title of king on the prince, and also gave him treasures for Kalbi, so that he could shave off his beard and hair, put on the three dharma robes, strengthen his faith, become a monk and learn the Tao, and be free from all sufferings. |
於八萬四千歲善修梵行， 行四等心，慈、悲、喜、護，身逝命終，生梵天上。 |
At the age of 84,000, he cultivated the Brahma line well and practiced the four qualities of kindness, compassion, joy, and protection. After his death, he was reborn in the Brahma heaven. |
「『時， 長壽王憶父王教，未曾暫捨。 |
"'At that time, the longevity king recalled his father's teachings and never gave up for a while. |
以法治化，無 有阿曲，未經旬日，便復得作轉輪聖王，七 寶具足。 |
With the rule of law, there is no Aqu. Within ten days, he will be reincarnated as a wheel-turning holy king, equipped with the seven treasures. |
所謂七寶者，輪寶、象寶、馬寶、珠寶、玉 女寶、典藏寶、典兵寶，是謂七寶。 |
The so-called seven treasures are wheel treasures, elephant treasures, horse treasures, jewels, jade girl treasures, collection treasures, and military treasures. These are the seven treasures. |
復有千子， 勇猛智慧，能除眾苦，統領四方。 |
There will be a thousand sons again, brave and wise, capable of eradicating all suffering and commanding the four directions. |
「『時，長壽王 以前王法，如上作偈： |
"'At that time, King Longevity, the king before him, composed a verse as above: |
「『「敬法奉所尊， 不忘本恩報； |
""Respect the Dharma and serve those you respect, and never forget the repayment of your kindness; |
復能崇三業， 智者之所貴！」』 |
Recovering the ability to respect the three industries is the most valuable thing for the wise! 』』 |
「我觀此義已，以此增一阿含授與優多羅 比丘。 |
"Having considered this meaning, I gave it to Bhikkhu Uttara with the addition of one agama. |
何以故？ |
Why? |
一切諸法皆有所由。」 |
All laws have their origin. " |
時，尊者 阿難告優多羅曰： |
At that time, the Venerable Ananda told Uttara: |
「汝前作轉輪聖王時，不 失王教，今復以此法而相囑累，不失正教， 莫作凡夫之行。 |
"When you were the Holy Wheel-turning King, you did not lose the king's teachings. Now you are entrusted with this method again. You do not lose the orthodox teachings and do not behave like ordinary people. |
汝今當知，若有違失如來 善教者，便墮凡夫地中。 |
You should know now that anyone who disobeys the Tathagata's good teachings will fall into the realm of ordinary people. |
何以故？ |
Why? |
時，王摩訶 提婆不得至竟解脫之地，未得解脫至安 隱處； |
At that time, King Maha Deva could not reach the place of ultimate liberation, nor could he reach the place of peace and tranquility; |
雖受梵天福報，猶不至究竟； |
Even though he receives blessings from Brahma, he still does not reach the ultimate goal; |
如來善 業，乃名究竟安隱之處，快樂無極，天、人所 敬，必得涅槃。 |
The good deeds of the Tathagata are called the place of ultimate peace and endless happiness. They are respected by gods and humans, and they will surely achieve nirvana. |
以是之故，優多羅！當奉持 此法，諷誦讀念： |
For this reason, Utara! You should uphold this Dharma and recite: |
莫令缺漏。」 |
Don't let anything go missing. " |
爾時，阿難便說 偈曰： |
At that time, Ananda said a verse: |
「於法當念故， 如來由是生； |
"Because you should remember the Dharma, the Tathagata is born from this; |
法興成正覺， 辟支羅漢道。 |
When the Dharma arises, enlightenment will be achieved, and the Path of the Arhat will be established. |
法能除眾苦， 亦能成果實； |
The Dharma can eliminate all suffering and can also bear fruit; |
念法不離心， 今報後亦受。 |
If you recite the Dharma without leaving your mind, you will receive retribution now and in the future. |
若欲成佛者， 猶如釋迦文； |
If you want to become a Buddha, you are like Sakyamuni; |
受持三藏法， 句逗不錯亂。 |
If you accept and uphold the Tripitaka Dharma, your sentences will not be confused. |
三藏雖難持， 義理不可窮； |
Although the Tipitaka is difficult to uphold, its meaning is inexhaustible; |
當誦四阿含， 便斷天人徑。 |
When you recite the Four Agamas, you will cut off the path between heaven and man. |
阿含雖難誦， 經義不可盡； |
Although Agama is difficult to recite, the meaning of the sutra is inexhaustible; |
戒律勿令失， 此是如來寶。 |
Don't let the precepts slip, this is the Tathagata treasure. |
禁律亦難持， 阿含亦復然； |
The prohibitions are also difficult to maintain, and so is Agama; |
牢持阿毘曇， 便降外道術。 |
If you stick to Abhitan, you will be able to cast down the magic of outsiders. |
宣暢阿毘曇， 其義亦難持； |
Proclaiming Abhitan, its meaning is also difficult to uphold; |
當誦三阿含， 不失經句逗。 |
You should recite the three Agamas without losing sight of the verses. |
契經阿毘曇， 戒律流布世； |
According to Abhitan, the precepts spread throughout the world; |
天人得奉行， 便生安隱處。 |
If gods and humans follow it, they will live in a safe place. |
設無契經法， 亦復無戒律； |
If there is no contract, there will be no precepts; |
如盲投於冥， 何時當見明？ |
If you cast yourself blindly into the dark, when will you see the light? |
以是囑累汝， 并及四部眾， |
Therefore, I enjoin you and the four tribes, |
當持勿輕慢， 於釋迦文尼！」 |
Don't be arrogant and arrogant, for Sakyamuni! " |
尊者阿難說是語時，天地六反震動，諸尊神 天在虛空中，手執天華而散尊者阿難上， 及散四部之眾。 |
When the Venerable Ananda said these words, the heavens and the earth were shaken. The gods were in the sky, holding heavenly flowers in their hands, and dispersed the Venerable Ananda, and the people of the four tribes. |
一切天、龍、鬼神、乾沓和、阿須 倫、加留羅、甄陀羅、摩休勒等，皆懷歡喜而 悉歎曰： |
All the gods, dragons, ghosts and gods, Gan Dahe, Ashulun, Karura, Chandala, Mashuela, etc., all sighed with joy and said: |
「善哉！善哉！尊者阿難！上中下言，悉無 不善，於法當恭敬。 |
Excellent! Excellent! Venerable Ananda! There is nothing unwholesome in what you say, whether it is upper, middle or lower. You should respect the Dharma. |
誠如所說，諸天、世人無 不從法而得成就。 |
As it is said, all gods and people in the world can achieve success by following the Dharma. |
若有行惡，便墮地獄、餓 鬼、畜生。」 |
If you do evil, you will fall into hell, hungry ghosts, and animals. " |
爾時，尊者阿難於四部眾中而師子 吼，勸一切人，奉行此法。 |
At that time, the Venerable Ananda was in the midst of the four tribes and the Master shouted, urging everyone to follow this Dharma. |
爾時，座上三萬天、 人得法眼淨。 |
At that time, people in the thirty thousand heavens on the throne will have pure Dharma eyes. |
爾時，四部之眾、諸天、世人，聞尊 者所說，歡喜奉行。 |
At that time, the people of the four tribes, gods, and people in the world heard what the Venerable said and followed it with joy. |
Ekottarāgama 增壹阿含經 |
Ekottarāgama |
Chapter 2 增壹阿含經十念品第二 |
Chapter 2 The Second of the Ten Remembrances of the Agama Sutra |
2.1 （一）念佛 |
2.1 (1) Chanting Buddha’s name |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當 廣布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，去眾亂想，逮沙門果， 自致涅槃。 |
Then he will develop supernatural powers, get rid of all the wild thoughts, catch the ascetic fruit, and achieve nirvana on his own. |
云何為一法？ |
What is a method? |
所謂念佛，當善 修行，當廣演布，便成神通，去眾亂想，逮 沙門果，自致涅槃。 |
The so-called recitation of the Buddha's name should be practiced well and recited widely, and then one can achieve supernatural powers, get rid of all the wild thoughts, catch the fruit of ascetics, and lead to nirvana. |
是故，諸比丘！當修行一 法，當廣布一法。 |
Therefore, monks! You should practice one Dharma and spread the same Dharma widely. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
2.2 （二）念佛 |
2.2 (2) Chanting Buddha’s name |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，去眾亂想，逮沙門果， 自致涅槃。 |
Then he will develop supernatural powers, get rid of all the wild thoughts, catch the ascetic fruit, and achieve nirvana on his own. |
云何為一法？ |
What is a method? |
所謂念法，當善修 行，當廣演布，便成神通，去眾亂想，逮沙 門果，自致涅槃。 |
The so-called chanting method should be practiced well and widely recited, and it will become a magical power, get rid of all the random thoughts, catch the fruit of recluse, and lead to nirvana. |
是故，諸比丘！當修行一法， 當廣布一法。 |
Therefore, monks! You should practice one Dharma and spread the same Dharma widely. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
2.3 （三）念眾 |
2.3 (3) Thinking of others |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，去眾亂想，獲沙門果， 自致涅槃。 |
Then he will develop supernatural powers, get rid of all the wild thoughts, obtain the fruit of Samana, and lead to Nirvana. |
云何為一法？ |
What is a method? |
所謂念眾。 |
The so-called Nianzhong. |
當善修 行，當廣演布，便成神通，除眾亂想，逮 沙 門 果，自致涅槃。 |
If you practice well and practice widely, you will achieve magical powers, get rid of all the random thoughts, catch the fruit of ascetics, and lead to nirvana. |
是故，諸比丘！當修行一法，當 廣演布一法。 |
Therefore, monks! One should practice one Dharma and one should widely perform and spread one Dharma. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
2.4 （四）念戒 |
2.4 (4) Meditation |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，除眾亂想，逮沙門果， 自致涅槃。 |
Then he will develop supernatural powers, get rid of all the wild thoughts, catch the ascetic fruit, and lead to Nirvana. |
云何為一法？ |
What is a method? |
所謂念戒。 |
The so-called precepts. |
當善修 行，當廣演布，便成神通，除去眾想，逮沙 門果，自致涅槃。 |
If you practice well and spread your teachings widely, you will achieve supernatural powers, get rid of all thoughts, catch the fruit of recluseship, and achieve nirvana on your own. |
是故，諸比丘！當修行一法， 當廣布一法。 |
Therefore, monks! You should practice one Dharma and spread the same Dharma widely. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
是 時，諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
2.5 （五）念施 |
2.5 (5) Thoughts on giving |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，去眾亂想，逮沙門果， 自致涅槃。 |
Then he will develop supernatural powers, get rid of all the wild thoughts, catch the ascetic fruit, and achieve nirvana on his own. |
云何為一法？ |
What is a method? |
所謂念施。 |
The so-called giving of thoughts. |
當善修 行，當廣演布，便成神通，除眾亂想，逮沙門 果，自致涅槃。 |
If you practice well and practice widely, you will develop supernatural powers, get rid of all the random thoughts, catch the fruit of ascetics, and lead to nirvana. |
如是，諸比丘！當修行一法， 當廣布一法。 |
So it is, monks! You should practice one Dharma and spread the same Dharma widely. |
如是。 |
If so. |
諸比丘！當作是學。」 |
Monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
2.6 （六）念天 |
2.6 (6) Mindfulness of Heaven |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，除諸亂想，獲沙門果，自 致涅槃。 |
Then he will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to Nirvana. |
云何為一法？ |
What is a method? |
所謂念天。 |
The so-called thinking of heaven. |
當善修 行，當廣演布，便成神通，除去諸想，獲沙 門果，自致涅槃。 |
If you practice well and practice Buddhism widely, you will achieve supernatural powers, get rid of all thoughts, obtain the fruit of Samana, and lead to Nirvana. |
是故，諸比丘！當修行一法， 當廣布一法。 |
Therefore, monks! You should practice one Dharma and spread the same Dharma widely. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
2.7 （七）念休息 |
2.7 (7) Rest in thought |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，除諸亂想，獲沙門果，自 致涅槃。 |
Then he will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to Nirvana. |
云何為一法？ |
What is a method? |
所謂念休息。 |
The so-called mind rest. |
當善修 行，當廣演布，便成神通，去諸亂想，獲沙 門果，自致涅槃。 |
If you practice well and practice Buddhism widely, you will achieve supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and achieve Nirvana. |
是故，諸比丘！當修行一法， 當廣布一法。 |
Therefore, monks! You should practice one Dharma and spread the same Dharma widely. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
2.8 （八）念安般 |
2.8 (8) Reciting Anpan |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，除諸亂想，獲沙門果，自 致涅槃。 |
Then he will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to Nirvana. |
云何為一法？ |
What is a method? |
所謂念安般。 |
The so-called peace of mind. |
當善修 行，當廣演布，便成神通，去諸亂想，獲沙 門果，自致涅槃。 |
If you practice well and practice Buddhism widely, you will achieve supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and achieve Nirvana. |
是故，諸比丘！當修行一法， 當廣布一法。 |
Therefore, monks! You should practice one Dharma and spread the same Dharma widely. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
2.9 （九）念身 |
2.9 (9) Mindfulness of the body |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，除諸亂想，逮沙門果，自 致涅槃。 |
Then he will develop supernatural powers, get rid of all random thoughts, catch the fruit of asceticism, and achieve nirvana on his own. |
云何為一法？ |
What is a method? |
所謂念身非常。 |
The so-called mindfulness of the body is very important. |
當善 修行，當廣演布，便成神通，去眾亂想，得沙 門果，自致涅槃。 |
When you practice well and practice widely, you will develop supernatural powers, get rid of all the wild thoughts, obtain the fruit of Samana, and lead to Nirvana. |
是故，諸比丘！當修行一法， 當廣布一法。 |
Therefore, monks! You should practice one Dharma and spread the same Dharma widely. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
2.10 （一〇）念死 |
2.10 (10) Want to die |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
便成神通，除諸亂想，獲沙門果，自 致涅槃。 |
Then he will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to Nirvana. |
云何為一法？ |
What is a method? |
所謂念死。 |
The so-called thinking about death. |
當善修行， 當廣演布，便成神通，去眾亂想，得沙門 果，自致涅槃。 |
If you practice well and practice it widely, you will develop supernatural powers, get rid of all the wild thoughts, obtain the fruit of Samana, and lead to Nirvana. |
是故，諸比丘！當修行一法， 當廣布一法。 |
Therefore, monks! You should practice one Dharma and spread the same Dharma widely. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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、法、聖眾念 戒、施及天念 |
Thoughts of Buddha, Dharma, Saints, Precepts, Giving and Thoughts of Heaven |
休息、安般念 身、死念在後 |
Rest, be at ease, think about the body, and think about death later |
增壹阿含經卷第一 |
The first volume of the Agama Sutra |
「『「於今我首上， 已生衰耗毛； |
""Now on my head, the hair has grown and faded; |
天使已來至， 宜當時出家。 |
The angel has arrived, it is time to become a monk. |
「『「我今已食人中之福，宜當自勉昇天之德， 剃除鬚髮，著三法衣，以信堅固，出家學道， 離於眾苦。」 |
"Now that I have devoured the blessings among people, I should encourage myself to ascend to the heavenly virtues, shave off my beard and hair, wear the three dharma robes, strengthen my faith, become a monk and learn the Tao, and stay away from all suffering. |
「『時，長壽王告第一太子善觀曰： |
"'At that time, King Changshou told the first prince Shan Guan: |
「卿今知不？ |
"Do you know this now? |
吾已首上生白髮，意欲剃除鬚 髮，著三法衣，以信堅固，出家學道，離於眾 苦。 |
I have white hair on my head, so I want to shave off my beard and hair, put on the three Dharma robes, strengthen my faith, become a monk and learn the Tao, and stay away from all kinds of suffering. |
汝紹吾位，以法治化，勿令有失，違吾言 教，造凡夫行。 |
You have entrusted me with the throne and governed by law. Do not make mistakes, disobey my words and teachings, or create ordinary people's behavior. |
所以然者，若有斯人，違吾言 者，為凡夫之行。 |
Therefore, if there are people like this who disobey my words, it is the behavior of ordinary people. |
夫凡夫者，長處三塗、八難 之中。」 |
Ordinary people have three strengths and eight difficulties. " |
時，王長壽八萬四千歲善修梵行，行 四等心，慈、悲、喜、護，身逝命終，生梵天上。 |
At that time, the king lived a long life of 84,000 years and practiced the Brahma life well. He practiced the four qualities of kindness, compassion, joy, and protection. He passed away and was reborn in the Brahma heaven. |
時， 王善觀憶父王教，未曾暫捨，以法治化，無 有阿曲。』 |
At that time, Wang Shanguan recalled his father's teachings and never gave up for a while. He used the law to rule and transform, and there was no Aqu. 』 |
「迦葉！知不？ |
"Kasyapa! Do you know? |
爾時摩訶提婆，豈異人 乎？ |
At that time, Mahadev, was he a stranger? |
莫作是觀，爾時王者，今釋迦文是； |
Don’t think like this. The king at that time is the king of Sakyamuni today; |
時長 壽王者，今阿難身是； |
The King of Longevity and Longevity, Ananda is now in the body; |
爾時善觀者，今優多 羅比丘是； |
At that time, those who were good at observing, this is Bhikkhu Uttara; |
恒受王法未曾捨忘，亦不斷絕。 |
The Dharma of the King of Eternal Reception has never been forgotten, nor will it be discontinued. |
時，善觀王復興父王勅，以法治化，不斷王 教。 |
At that time, King Shangguan revived his father's imperial edict, governed by law, and continued the king's teachings. |
所以然者，以父王教，難得違故。」 |
Therefore, it is rare to go against the rules according to the teachings of the father. " |
爾時，尊 者阿難便說偈曰： |
At that time, the Venerable Ananda said a verse: |
Ekottarāgama 增壹阿含經 |
Ekottarāgama |
Chapter 3 廣演品第三 |
Chapter 3 Third Place in Broadcast Performance |
3.1 （一）念佛 |
3.1 (1) Chanting Buddha’s name |
增壹阿含經卷第二 |
The second volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
已修行一法，便有名譽，成大果報， 諸善普至，得甘露味，至無為處，便成神 通，除諸亂想，逮沙門果，自致涅槃。 |
Once you have practiced a method, you will have a good reputation and achieve great results. All good deeds will be universal. You will get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, eliminate all random thoughts, catch the fruit of Samana, and lead to nirvana. |
云何 為一法？ |
Why is it a method? |
所謂念佛。」 |
The so-called chanting Buddha’s name. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修行 念佛，便有名譽，成大果報，諸善普至，得 甘露味，至無為處，便成神通，除諸亂想，獲 沙門果，自致涅槃？」 |
How is it that if you practice chanting Buddha's name, you will have a good reputation, achieve great results, achieve universal good deeds, and get the taste of nectar? When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to Nirvana? |
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「諸法之本，如來所說。 |
"The origin of all dharmas is what the Tathagata said. |
唯願世尊為諸比丘 說此妙義，諸比丘從如來聞已，便當受持。」 |
I only wish that the World-Honored One could expound this wonderful meaning to all the bhikkhus, so that the bhikkhus, having heard it from the Tathagata, would accept and uphold it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念之，吾 當為汝廣分別之。」 |
Listen carefully! Listen carefully! Think of it carefully, and I will distinguish it for you. |
答曰： |
Answer: |
「如是。 |
"That's right. |
世尊！」諸比 丘前受教已。 |
World Honored One! "The monks have come to receive instruction. |
世尊告曰： |
The World Honored One said: |
「若有比丘正身 正意，結跏趺坐，繫念在前，無有他想，專 精念佛。 |
"Suppose there is a bhikkhu who has a straight body and a straight mind, sitting in lotus position with his mind in front of him, thinking nothing of other things, and concentrating on chanting the Buddha's name. |
觀如來形，未曾離目； |
Contemplating the Tathagata's form, never leaving my eyes; |
已不離 目，便念如來功德： |
Without leaving his eyes, he recited the merits and virtues of the Tathagata: |
如來體者，金剛所成，十力 具足，四無所畏，在眾勇健。 |
The body of the Tathagata is made of diamond, possesses the ten powers, is fearless in all four aspects, and is brave and strong among others. |
如來顏貌，端正 無雙，視之無厭； |
The Tathagata's appearance is upright and unparalleled, and one cannot tire of looking at it; |
戒德成就，猶如金剛，而不 可毀，清淨無瑕，亦如琉璃。 |
The attainment of moral virtue is like a diamond, indestructible, pure and flawless, like glass. |
如來三昧，未 始有減，已息永寂，而無他念； |
Tathagata's samadhi has not yet diminished, it has ceased forever and has no other thoughts; |
憍慢強梁，諸情 憺怕，欲意、恚想、愚惑之心、猶豫網結，皆悉 除盡。 |
Arrogance and pride, all emotions and fears, desires, thoughts, delusions, and webs of hesitation are all eliminated. |
如來慧身，智無崖底，無所罣礙。 |
The Tathagata has a wisdom body, and his wisdom has no cliff bottom and no boundaries. |
如 來身者，解脫成就，諸趣已盡，無復生分，言我 當更墮於生死。 |
In the Tathagata body, liberation has been achieved, all realms have been exhausted, and there is no possibility of rebirth, so I will fall further into life and death. |
如來身者，度知見城，知 他人根，應度不度，此死生彼，周旋往來生 死之際，有解脫者，無解脫者，皆具知之。 |
The Tathagata, who knows how to see the city, knows the roots of others, whether they should be saved or not, this life and death, and the other, going around and around in life and death, there are those who are liberated, and there are those who are not liberated. They all know it. |
是 謂修行念佛，便有名譽，成大果報，諸善普 至，得甘露 味 ，至無為處，便成神通，除諸 亂想，獲沙門果，自致涅槃。 |
This means that if you practice chanting Buddha's name, you will have a good reputation, achieve great results, perform all kinds of good deeds, and get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to nirvana. |
是故，諸比丘！常 當思惟，不離佛念，便當獲此諸善功德。 |
Therefore, monks! If you always think about it and never leave the mind of the Buddha, you will be able to obtain all these good merits. |
如 是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
3.2 （二）念法 |
3.2 (2) Thoughts |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行、廣布一法已，便有名譽，成大 果報，諸善普至，得甘露味，至無為處，便 成神通，除諸亂想，逮沙門果，自致涅槃。 |
Once you practice and spread a Dharma widely, you will have a reputation, achieve great results, and achieve universal good deeds. You will get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, catch the fruit of Samana, and lead to Nirvana. |
云 何為一法？ |
Yun What is a method? |
所謂念法。」 |
The so-called thinking method. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修 行念法，便有名譽，成大果報，諸善普至， 得甘露味，至無為處，便成神通，除諸亂想， 獲沙門果，自致涅槃？」 |
How is it that by cultivating the Dharma, you will have a reputation, achieve great results, achieve universal good deeds, get the taste of nectar, reach the place of inaction, develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to Nirvana? |
爾時，諸比丘白世尊 曰： |
At that time, the monks came to the World-Honored One and said: |
「諸法之本，如來所說。 |
"The origin of all dharmas is what the Tathagata said. |
唯願世尊為諸比 丘說此妙義，諸比丘從如來聞已，便當受 持。」 |
I only hope that the World-Honored One will expound this wonderful meaning to the bhikkhus, and that the bhikkhus, having heard it from the Tathagata, will accept and uphold it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念 之，吾當為汝廣分別說。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you. |
對曰： |
To say: |
「如是。 |
"That's right. |
世尊！」諸 比丘前受教已。 |
World Honored One! ” All the monks have come to receive instruction. |
佛告之曰： |
The Buddha told him: |
「若有比丘正身 正意，結跏趺坐，繫念在前，無有他想，專精 念法。 |
"Suppose a bhikkhu has his body straight and his mind straight, sitting in lotus position with his mind in front of him, thinking nothing of other things, and concentrating on his mind. |
除諸欲愛，無有塵勞，渴愛之心，永不 復興。 |
Apart from sensual love, there is no worldly labor, and the heart of thirst will never be revived. |
夫正法者，於欲至無欲，離諸結縛、諸 蓋之病。 |
The one who practices the true Dharma has no desire for desire, and is free from all the knots and all the diseases of hindrance. |
此法猶如眾香之氣，無有瑕疵亂 想之念。 |
This method is like the scent of many fragrances, without any flaws or distracting thoughts. |
是謂，比丘！修行念法者，便有名 譽，成大果報，諸善普至，得甘露味，至無 為處，便成神通，除諸亂想，逮沙門果，自 致涅槃。 |
That’s right, bhikkhu! Those who practice chanting will gain fame, achieve great results, achieve universal good deeds, and gain the taste of nectar. When they reach the place of inaction, they will develop supernatural powers, get rid of all random thoughts, seize the fruit of Samana, and lead to Nirvana. |
是故，諸比丘！常當思惟，不離法念， 便當獲此諸善功德。 |
Therefore, monks! If you always think about it and never leave the Dharma, you will be able to obtain all these good merits. |
如是，諸比丘！當作是 學。」 |
So it is, monks! Think of it as learning. " |
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. |
3.3 （三）念眾 |
3.3 (3) Thinking of others |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當 廣布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法已，便有名譽，成大功 德，諸善普至，得甘露味，至無為處，便成神 通，除諸亂想，逮沙門果，自致涅槃。 |
Once you have practiced a method, you will have a reputation, achieve great merits, achieve universal good deeds, and get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, catch the fruit of Samana, and lead to Nirvana. |
云何 為一法？ |
Why is it a method? |
所謂念僧。」 |
The so-called Nian Seng. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修 行念僧，便有名譽，成大果報，諸善普至， 得甘露味，至無為處，便成神通，除諸亂想， 獲沙門果，自致涅槃？」 |
How is it that by cultivating and reciting the name of a monk, you will gain a reputation, achieve great results, achieve all kinds of good deeds, get the taste of nectar, reach the place of inaction, develop supernatural powers, get rid of all random thoughts, obtain the fruit of recluseship, and lead to nirvana? |
爾時，諸比丘白世尊 曰： |
At that time, the monks came to the World-Honored One and said: |
「諸法之本，如來所說。 |
"The origin of all dharmas is what the Tathagata said. |
唯願世尊為諸比 丘說此妙義，諸比丘從如來聞已，便當受 持。」 |
I only hope that the World-Honored One will expound this wonderful meaning to the bhikkhus, and that the bhikkhus, having heard it from the Tathagata, will accept and uphold it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念 之，吾當為汝廣分別說。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you. |
對曰： |
To say: |
「如是。 |
"That's right. |
世尊！」諸 比丘前受教已。 |
World Honored One! ” All the monks have come to receive instruction. |
世尊告曰： |
The World Honored One said: |
「若有比丘正身 正意，結跏趺坐，繫念在前，無有他想，專精 念眾。 |
"Suppose a bhikkhu has his body upright and his mind upright, sitting in lotus position with his mindfulness in front of him, thinking nothing of other things, and concentrating solely on his mindfulness. |
如來聖眾，善業成就，質直順義，無有 邪業，上下和穆，法法成就。 |
Tathagata's saints, their good deeds have been accomplished, their character is upright and righteous, they have no evil deeds, they are in harmony with each other, and their Dharma has been accomplished. |
如來聖眾，戒成就， 三昧成就，智慧成就，解脫成就，度知見成 就。 |
Tathagata, saints, have attained precepts, attained samadhi, attained wisdom, attained liberation, attained knowledge and vision. |
聖眾者，所謂四雙八輩，是謂如來聖眾， 應當恭敬，承事禮順。 |
The saints, the so-called four pairs and eight generations, refer to the saints of the Tathagata. They should be respectful and serve with courtesy. |
所以然者，是世福田 故。 |
Therefore, this is the land of blessings in this world. |
於此眾中，皆同一器，亦以自度，復度他人 至三乘道，如此之業名曰聖眾。 |
Among these people, all have the same instrument, and they also use it to save themselves and save others to reach the Three Vehicle Path. This kind of deeds is called the Holy People. |
是謂，諸比 丘！若念僧者，便有名譽，成大果報，諸善普 至，得甘露味，至無為處，便成神通，除諸亂 想，逮沙門果，自致涅槃。 |
That is to say, monks! If one meditates on the monk, he will have a good reputation, achieve great results, perform good deeds universally, and get the taste of nectar. When he reaches the place of inaction, he will develop supernatural powers, get rid of all random thoughts, catch the fruit of recluse, and lead to nirvana. |
是故，諸比丘！常當 思惟，不離僧念，便當獲此諸善功德。 |
Therefore, monks! If you always think about it and never leave the mind of the Sangha, you will gain all these good merits. |
如是， 諸比丘！當作是學。」 |
So, bhikkhus! Think of it as learning. " |
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. |
3.4 （四）念戒 |
3.4 (4) Meditation |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法已，便有名譽，成大果報， 諸善普至，得甘露味，至無為處，便成神 通，除諸亂想，逮沙門果，自致涅槃。 |
Once you have practiced a method, you will have a good reputation and achieve great results. All good deeds will be universal. |
云何為 一法？ |
Why is it a method? |
所謂念戒。」 |
The so-called precepts. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修行念 戒，便有名譽，成大果報，諸善普至，得甘 露味，至無為處，便成神通，除諸亂想，獲 沙門果，自致涅槃？」 |
How can it be said that by practicing the precepts of mindfulness, you will have a reputation, achieve great results, achieve universal good deeds, get the taste of nectar, reach the place of inaction, develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to nirvana? |
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「諸法之本，如來所說。 |
"The origin of all dharmas is what the Tathagata said. |
唯願世尊為諸比丘 說此妙義，諸比丘從如來聞已，便當受持。」 |
I only wish that the World-Honored One could expound this wonderful meaning to all the bhikkhus, so that the bhikkhus, having heard it from the Tathagata, would accept and uphold it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念之，吾 當為汝廣分別說。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 諸比丘前受教已。 |
World Honored One! ” The monks have come to receive instruction. |
世尊告曰。 |
The World Honored One said. |
「若有比丘正 身正意，結跏趺坐，繫念在前，無有他想，專 精念戒。 |
"Suppose there is a bhikkhu who has a straight body and a straight mind. He sits in lotus position with his mind in front of him. He has no other thoughts and concentrates on reciting the precepts. |
所謂戒者，息諸惡故。 |
The so-called precepts are to put an end to all evil. |
戒能成道，令 人歡喜，戒纓絡身，現眾好故。 |
Precepts can lead to enlightenment and make people happy. Precepts are attached to the body and bring good things to all. |
夫禁戒者，猶 吉祥瓶，所願便剋，諸道品法，皆由戒成。 |
The person who abstains from the precepts is like an auspicious bottle, which can overcome whatever he wishes. All the Taoism and Dharma are achieved by the precepts. |
如 是，比丘！行禁戒者，成大果報，諸善普至， 得甘露味，至無為處，便成神通，除諸亂想， 獲沙門果，自致涅槃。 |
If so, bhikkhu! Those who practice the precepts will achieve great results, all good deeds will be universal, and they will get the taste of nectar. When they reach the place of inaction, they will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to nirvana. |
是故，諸比丘！常當思 惟，不離戒念，便當獲此諸善功德。 |
Therefore, monks! If you always think about it and never leave the precepts, you will be able to obtain all these good merits. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
3.5 （五）念施 |
3.5 (5) Thoughts on giving |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法已，便有名譽，成大果報， 諸善普至，得甘露味，至無為處，便成神 通，除諸亂想，逮沙門果，自致涅槃。 |
Once you have practiced a method, you will have a reputation and achieve great results. All good deeds will be universal. You will get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, catch the fruit of Samana, and lead to nirvana. |
云何為 一法？ |
Why is it a method? |
所謂念施。」 |
The so-called giving of thoughts. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修行念 施，便有名譽，成大果報，諸善普至，得甘 露味，至無為處，便成神通，除諸亂想，獲 沙門果，自致涅槃？」 |
How is it that by cultivating mindfulness and giving, you will have a reputation, achieve great results, achieve all kinds of good deeds, and get the taste of nectar? When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to nirvana? |
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「諸法之本，如來所說。 |
"The origin of all dharmas is what the Tathagata said. |
唯願世尊為諸比丘 說此妙義，諸比丘從如來聞已，便當受持。」 |
I only wish that the World-Honored One could expound this wonderful meaning to all the bhikkhus, so that the bhikkhus, having heard it from the Tathagata, would accept and uphold it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念之， 吾當為汝廣分別說。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世 尊！」諸比丘前受教已。 |
World Honored One! "The monks have come to receive instruction. |
世尊告曰： |
The World Honored One said: |
「若有比丘 正身正意，結跏趺坐，繫念在前，無有他想， 專精念施。 |
"If there is a bhikkhu who is upright in body and mind, sitting in cross-legged position with his mind in front of him, without thinking of anything else, he concentrates on his mindfulness and giving. |
我今所施，施中之上，永無悔心， 無返報想，快得善利。 |
What I give now is the best in giving. I will never regret it, have no thought of repayment, and will gain good benefits quickly. |
若人罵我，我終不 報； |
If someone scolds me, I will never retaliate; |
設人害我，手捲相加，刀杖相向，瓦石相 擲，當起慈心，不興瞋恚。 |
If someone harms me, I will throw scrolls of hands at each other, swords and sticks at each other, and rocks and stones thrown at each other. I should be compassionate and avoid anger. |
我所施者，施意 不絕。 |
To those I give, my intention to give will never cease. |
是謂，比丘！名曰大施，便成大果報，諸 善普至，得甘露味，至無為處，便成神通， 除諸亂想，獲沙門果，自致涅槃。 |
That’s right, bhikkhu! It is called great charity, and it will achieve great results. All good deeds will be universal, and you will get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all the wild thoughts, obtain the fruit of Samana, and lead to Nirvana. |
是故，諸比 丘！常當思惟，不離施念，便當獲此諸善功 德。 |
Therefore, monks! If you always think about it and never leave the thought of giving, you will be able to obtain all these good merits. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
3.6 （六）念天 |
3.6 (6) Mindfulness of Heaven |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法已，便有名譽，成大果報， 諸善普至，得甘露法，至無為處，便成神 通，除諸亂想，逮沙門果，自致涅槃。 |
Once you have practiced a method, you will have a reputation, achieve great results, and achieve universal good deeds. You will obtain the nectar of the Dharma. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, seize the fruit of Samana, and lead to nirvana. |
云何 為一法？ |
Why is it a method? |
所謂念天。」 |
The so-called thinking of heaven. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修行 念天，便有名譽，成大果報，諸善普至，得 甘露味，至無為處，便成神通，除諸亂想，獲 沙門果，自致涅槃？」 |
How is it that if you practice mindfulness of heaven, you will have a reputation, achieve great results, achieve universal good deeds, get the taste of nectar, reach the place of inaction, develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to Nirvana? |
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「諸法之本，如來所說。 |
"The origin of all dharmas is what the Tathagata said. |
唯願世尊為諸比丘 說此妙義，諸比丘從如來聞已，便當受持。」 |
I only wish that the World-Honored One could expound this wonderful meaning to all the bhikkhus, so that the bhikkhus, having heard it from the Tathagata, would accept and uphold it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念之，吾 當為汝廣分別說。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 諸比丘前受教已。 |
World Honored One! ” The monks have come to receive instruction. |
世尊告曰： |
The World Honored One said: |
「若有比丘 正身正意，結跏趺坐，繫念在前，無有他 想，專精念天。 |
"If there is a bhikkhu who has a straight body and a straight mind, sitting in lotus position with his mind in front of him, thinking nothing of other things, he concentrates on minding heaven. |
身、口、意淨，不造穢行，行戒 成身； |
Keep your body, speech, and mind pure, refrain from filthy behavior, and practice moral conduct to perfect your body; |
身放光明，無所不照，成彼天身； |
The body emits light, illuminating everything, becoming the heavenly body; |
善果 報，成彼天身； |
The retribution of good deeds will lead to the attainment of the heavenly body; |
眾行具足，乃成天身。 |
If all the actions are complete, you will become a heavenly body. |
如是，諸 比丘！名曰念天，便得具足，成大果報，諸善 普至，得甘露味，至無為處，便成神通，除 諸亂想，獲沙門果，自致涅槃。 |
So, monks! It is called mindfulness of heaven, and you will be able to achieve great results, all good deeds will be universal, you will get the taste of nectar, and when you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to nirvana. |
是故，諸比丘！ 常當思惟，不離天念，便當獲此諸善功德。 |
Therefore, monks! If you always think about it and keep your mind on heaven, you will be able to obtain all these good merits. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
3.7 （七）念休息 |
3.7 (7) Rest in thought |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法已，便有名譽，成大果報， 諸善普至，得甘露味，至無為處，便成神 通，除諸亂想，逮沙門果，自致涅槃。 |
Once you have practiced a method, you will have a reputation and achieve great results. All good deeds will be universal. You will get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, catch the fruit of Samana, and lead to nirvana. |
云何為 一法？ |
Why is it a method? |
所謂念休息。」 |
The so-called mind rest. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修行 念休息，便有名譽，成大果報，眾善普至，得 甘露味，至無為處，便成神通，除諸亂想，獲 沙門果，自致涅槃？」 |
How is it that if you practice mindfulness and rest, you will have a reputation, achieve great results, achieve universal good deeds, get the taste of nectar, and achieve supernatural powers when you reach the place of inaction, get rid of all random thoughts, obtain the fruit of Samana, and lead to nirvana? |
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「諸法之本，如來所說。 |
"The origin of all dharmas is what the Tathagata said. |
唯願世尊為諸比丘說 此妙義，諸比丘從如來聞已，便當受持。」 |
I only wish that the World-Honored One could expound this wonderful meaning to all the bhikkhus, so that the bhikkhus, having heard it from the Tathagata, would accept and uphold it. " |
爾 時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念之，吾 當為汝廣分別說。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 諸比丘前受教已。 |
World Honored One! ” The monks have come to receive instruction. |
世尊告曰： |
The World Honored One said: |
「若有比丘正 身正意，結跏趺坐，繫念在前，無有他想，專 精念休息。 |
"Suppose a bhikkhu has his body straight and his mind right, sitting in lotus position with his mind in front of him, thinking nothing of other things, concentrating on his mind and resting. |
所謂休息者，心意想息，志性詳諦， 亦無卒暴，恒專一心，意樂閑居，常求方便， 入三昧定。 |
The so-called resting person means that the mind wants to rest, the will is detailed, and there is no violence, the mind is always focused, the mind is happy to live in leisure, always seeks convenience, and enters samadhi concentration. |
常念不貪，勝光上達。 |
Always be mindful and not greedy, and the victorious light will reach the sky. |
如是，諸比 丘！名曰念休息，便得具足，成大果報，諸善 普至，得甘露味，至無為處，便成神通，除 諸亂想，獲沙門果，自致涅槃。 |
So it is, monks! It is called resting in thoughts, and you will be able to achieve great results, all good deeds will be universal, you will get the taste of nectar, and when you reach the place of inaction, you will develop supernatural powers, eliminate all random thoughts, obtain the fruit of Samana, and lead to Nirvana. |
是故，諸比丘！ 常當思惟，不離休息念，便當獲此諸善功 德。 |
Therefore, monks! If you always think about it and never leave the mind of rest, you will gain all these good merits. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
3.8 （八）念安般 |
3.8 (8) Reciting Anpan |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法已，便有名譽，成大果報， 諸善普具，得甘露味，至無為處，便成神 通，除諸亂想，逮沙門果，自致涅槃。 |
Once you have practiced a method, you will have a reputation, achieve great results, possess all kinds of good deeds, and get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, catch the fruit of recluseship, and lead to nirvana. |
云何 為一法？ |
Why is it a method? |
所謂念安般。」 |
The so-called peace of mind. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修 行念安般，便有名譽，成大果報，眾善普具， 得甘露味，至無為處，便成神通，除諸亂 想，獲沙門果，自致涅槃？」 |
How can it be said that by cultivating the practice of reciting peace, one will gain a reputation, achieve great results, be endowed with good deeds, acquire the taste of nectar, reach the point of inaction, develop supernatural powers, get rid of all random thoughts, obtain the fruit of recluseship, and lead to nirvana? |
爾時，諸比丘白世 尊曰： |
At that time, the monks came to the World Honored One and said: |
「諸法之本，如來所宣。 |
"The origin of all dharmas is proclaimed by the Tathagata. |
唯願世尊為諸 比丘說此妙義，諸比丘從如來聞已，便當 受持。」 |
I only hope that the World-Honored One will expound this wonderful meaning to all the bhikkhus, so that the bhikkhus, having heard it from the Tathagata, will accept it and uphold it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思 念之，吾當為汝廣分別說。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you. |
諸比丘對曰： |
The monks said to each other: |
「如 是。 |
"That's right. |
世尊！」諸比丘前受教已。 |
World Honored One! "The monks have come to receive instruction. |
世尊告曰： |
The World Honored One said: |
「若有 比丘正身正意，結跏趺坐，繫念在前，無有 他想，專精念安般。 |
"Suppose there is a bhikkhu who is upright in body and mind, sitting in lotus position with his mind in front of him, without thinking of anything else, and concentrating on his mindfulness of peace. |
所謂安般者。 |
The so-called peaceful person. |
若息長時，亦 當觀知我今息長； |
If your breath is long, you should also note that my breath is long now; |
若復息短，亦當觀知我 今息短； |
If the next breath is short, you should also note that my current breath is short; |
若息極冷，亦當觀知我今息冷； |
If your breath is extremely cold, you should also note that my breath is cold now; |
若 復息熱，亦當觀知我今息熱。 |
If the fever returns, you should also note that I am hot now. |
具觀身體，從 頭至足皆當觀知。 |
Observe the body, from head to feet. |
若復息有長短，亦當 觀息有長有短，用心持身，知息長短，皆悉 知之，尋息出入，分別曉了。 |
If the breath is long or short, you should also observe whether the breath is long or short, hold the body with your mind, know the length of the breath, and know it all. Look for the breath coming in and out, and know the difference. |
若心持身知息 長短，亦復知之，數息長短，分別曉了。 |
If the mind holds the body and knows the length of the breath, it will know it again, count the length of the breath, and know the difference. |
如 是，諸比丘！名曰念安般，便得具足，成大果 報，諸善普至，得甘露味，至無為處，便成 神通，除諸亂想，獲沙門果，自致涅槃。 |
So it is, monks! It is called the mindfulness of peace, and it will be sufficient, and it will achieve great results. All good deeds will be universal, and you will get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, obtain the fruit of recluse, and lead to nirvana. |
是故， 諸比丘！常當思惟，不離安般念，便當獲此 諸善功德。 |
Therefore, monks! If you always think about it and never leave peace of mind, you will gain all these good merits. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
3.9 （九）念身 |
3.9 (9) Mindfulness of the body |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法已，便有名譽，成大果報， 諸善普至，得甘露味，至無為道，便成神 通，除諸亂想，逮沙門果，自致涅槃。 |
Once you have practiced a method, you will have a reputation and achieve great results. You will receive all kinds of good deeds and taste nectar. When you reach the path of inaction, you will develop supernatural powers, get rid of all your wild thoughts, catch the Samana fruit, and lead to nirvana. |
云何為 一法？ |
Why is it a method? |
所謂念身。」 |
The so-called mindfulness of the body. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修行念 身，便有名譽，成大果報，諸善普至，得甘 露味，至無為處，便成神通，除諸亂想，獲沙 門果，自致涅槃？」 |
How can it be said that if you practice mindfulness of the body, you will have a reputation, achieve great results, achieve universal good deeds, get the taste of nectar, and achieve supernatural powers when you reach the place of inaction, get rid of all random thoughts, obtain the fruit of recluseship, and lead to nirvana? |
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「諸 法之本，如來所宣。 |
"The origin of all dharmas is proclaimed by the Tathagata. |
唯願世尊為諸比丘說 此妙法，諸比丘從如來聞法已，便當受持。」 |
I only hope that the World-Honored One will preach this wonderful Dharma to all the bhikkhus. After hearing the Dharma from the Tathagata, all the bhikkhus should accept and uphold it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念之， 吾當為汝廣分別說。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世 尊！」諸比丘前受教已。 |
World Honored One! "The monks have come to receive instruction. |
世尊告曰： |
The World Honored One said: |
「若有比丘 正身正意，結跏趺坐，繫念在前，無有他想， 專精念身。 |
"Suppose a bhikkhu has a straight body and a straight mind. He sits in lotus position with his mind in front of him. He has no other thoughts and concentrates on mindfulness of his body. |
所謂念身者，髮、毛、爪、齒、皮、肉、筋、 骨、膽、肝、肺、心、脾、腎、大腸、小腸、白 ［月＊直］ 、膀胱、屎、 尿、百葉、滄、蕩、脾、泡、溺、淚、唾、涕、膿、血、肪脂、 ［泳－永＋羡］ 、 髑髏、腦。 |
The so-called mindfulness of the body includes hair, hair, claws, teeth, skin, flesh, tendons, bones, gallbladder, liver, lungs, heart, spleen, kidneys, large intestine, small intestine, white [lunar * straight], bladder, feces, urine, Venetian leaves, Cang, Dang, spleen, bubbles, drowning, tears, saliva, mucus, pus, blood, fat, [Yong-Yong + Xian], skull, brain. |
何者是身為？ |
What is the body? |
地種是也？ |
Is it land cultivation? |
水種是也？ |
Is it a water species? |
火 種是耶？ |
Fire is it? |
風種是也？ |
Is it a wind species? |
為父種、母種所造耶？ |
Created from the father’s seed and the mother’s seed? |
從 何處來？ |
From where? |
為誰所造？ |
Who was it made for? |
眼、耳、鼻、口、身、心，此終當 生何處？ |
Eyes, ears, nose, mouth, body, mind, where will they be born? |
如是。 |
If so. |
諸比丘！名曰念身，便得具 足，成大果報，諸善普至，得甘露味，至無 為處，便成神通，除諸亂想，獲沙門果，自致 涅槃。 |
Monks! It is called mindfulness of the body, and it will be sufficient, and it will achieve great results. All good deeds will be universal, and you will get the taste of nectar. |
是故，諸比丘！常當思惟，不離身念，便 當獲此諸善功德。 |
Therefore, monks! If you always think about it and never leave your body, you will gain all these good qualities. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
3.10 （一〇）念死 |
3.10 (10) Want to die |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法已，便有名譽，成大果報， 諸善普至，得甘露味，至無為處，便成神 通，除諸亂想，逮沙門果，自致涅槃。 |
Once you have practiced a method, you will have a reputation and achieve great results. All good deeds will be universal. You will get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, catch the fruit of Samana, and lead to nirvana. |
云何為 一法？ |
Why is it a method? |
所謂念死。」 |
The so-called thinking about death. " |
佛告諸比丘： |
The Buddha told the monks: |
「云何修行念 死，便有名譽，成大果報，諸善普至，得甘 露味，至無為處，便成神通，除諸亂想，獲沙 門果，自致涅槃？」 |
How can it be said that if you practice contemplation of death, you will have a reputation, achieve great results, achieve universal good deeds, get the taste of nectar, and achieve supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to Nirvana? |
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「諸 法之本，如來所宣。 |
"The origin of all dharmas is proclaimed by the Tathagata. |
唯願世尊為諸比丘說 此妙法，諸比丘從如來聞法已，便當受持。」 |
I only hope that the World-Honored One will preach this wonderful Dharma to all the bhikkhus. After hearing the Dharma from the Tathagata, all the bhikkhus should accept and uphold it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念之，吾 當為汝廣分別說。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 諸比丘前受教已。 |
World Honored One! ” The monks have come to receive instruction. |
世尊告曰： |
The World Honored One said: |
「若有比丘正 身正意，結跏趺坐，繫念在前，無有他想，專 精念死。 |
"Suppose a bhikkhu has his body straight and his mind straight, sitting in lotus position with his mind in front of him, thinking nothing of other things, and concentrating solely on the thought of death. |
所謂死者，此沒生彼，往來諸趣，命逝 不停，諸根散壞，如腐敗木，命根斷絕，宗族分 離，無形無響，亦無相貌。 |
The so-called dead people are not born here, they come and go in various realms, their lives are constantly passing away, their roots are scattered and broken, like rotten wood, their life roots are cut off, their clans are separated, they are invisible, soundless, and have no appearance. |
如是，諸比丘！名 曰念死，便得具足，成大果報，諸善普至， 得甘露味，至無為處，便成神通，除諸亂想， 獲沙門果，自致涅槃。 |
So it is, monks! It is called thinking about death, and then you will have enough, achieve great results, and all good deeds will be universal. You will get the taste of nectar. When you reach the place of inaction, you will develop supernatural powers, get rid of all random thoughts, obtain the fruit of Samana, and lead to nirvana. |
是故，諸比丘！常當思 惟，不離死念，便當獲此諸善功德。 |
Therefore, monks! If you always think about it and never give up the thought of death, you will gain all these good qualities. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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、法及聖眾， 乃至竟死念， |
Buddha, Dharma, and saints, even to the point of thinking of death, |
雖與上同名， 其義各別異。 |
Although they have the same name as above, their meanings are different. |
增壹阿含經卷第二 |
The second volume of the Agama Sutra |
Ekottarāgama 增壹阿含經 |
Ekottarāgama |
Chapter 4 弟子品第四 |
Chapter 4 The fourth disciple |
4.1 （一） |
4.1 (1) |
增壹阿含經卷第三 |
The third volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我聲聞中第一比丘， 寬仁博識，善能勸化，將養聖眾，不失威儀， 所謂阿若拘隣比丘是。 |
"I am the first bhikkhu among the sravakas. I am a tolerant and knowledgeable bhikkhu. I am good at persuading. I will nourish the saints without losing my majesty. I am the so-called Bhikkhu Aroko. |
初受法味，思惟四 諦，亦是阿若拘隣比丘。 |
When he first received the taste of the Dharma and meditated on the Four Noble Truths, he was also a bhikkhu named Araja. |
善能勸導，福度人民， 所謂優陀夷比丘是。 |
A bhikkhu who is good at persuading people and bringing blessings to the people is what is called Udayi Bhikkhu. |
速成神通，中不有誨， 所謂摩訶男比丘是。 |
Quickly attaining magical powers without teachings is what the so-called Maha male bhikkhu is. |
恒飛虛空，足不蹈地， 善肘比丘是。 |
Always flying in the sky, never touching the ground, this is the good elbow monk. |
乘虛教化，意無榮冀，所謂婆 破比丘是。 |
Taking advantage of empty teachings without any hope of glory is what is called a bhikkhu. |
居樂天上，不處人中，所謂牛跡 比丘是。 |
Living in the heaven of bliss, not among people, this is what is called a cow-track bhikkhu. |
恒觀惡露不淨之想，善勝比丘是。 |
Constantly contemplating the thoughts of lochia and impurity, this is a good victorious bhikkhu. |
將養聖眾，四事供養，所謂優留毘迦葉比 丘是。 |
He will support the saints and make offerings in four ways. This is what Bhikkhu Urupikassapa is called. |
心意寂然，降伏諸結，所謂江迦葉比丘 是。 |
The mind is calm and all knots are subdued. This is what Bhikkhu Jangkasyapa is called. |
觀了諸法，都無所著，所謂象迦葉比丘 是。」 |
After contemplating all dharmas, there is nothing to grasp. This is what is called like Bhikkhu Kassapa. " |
拘隣、陀夷、男 善肘、婆第五 |
Ku Lin, Tuo Yi, male, Shan Zhu, Po Wu |
牛跡及善勝 迦葉三兄弟 |
The Traces of Oxen and the Good Victory The Three Brothers of Kassapa |
4.2 （ 二 ） |
4.2 (Two) |
「我聲聞中第一比丘，威容端正，行步庠序， 所謂馬師比丘是。 |
"I am the first bhikkhu among the sravakas. I have a dignified appearance and an orderly walk. I am the so-called horse master bhikkhu. |
智慧無窮，決了諸疑，所謂 舍利弗比丘是。 |
Bhikkhu has infinite wisdom and can resolve all doubts. This is what Bhikkhu Shariputra is. |
神足輕舉，飛到十方，所謂 大目揵連比丘是。 |
With a light move of his divine legs, he can fly to all directions. This is what the so-called Bhikkhu Mahamokhara is. |
勇猛精進，堪任苦行，所 謂二十億耳比丘是。 |
Brave and diligent, worthy of asceticism, this is what is called a monk with two billion ears. |
十二頭陀，難得之行，所 謂大迦葉比丘是。 |
The Twelve Tutu, a rare journey, is the so-called Great Bhikkhu Kassapa. |
天眼第一，見十方域，所 謂阿那律比丘是。 |
The celestial eye is the first to see the realms of the ten directions. This is the so-called Bhikkhu Anaruddha. |
坐禪入定，心不錯亂，所 謂離曰比丘是。 |
When you sit in meditation and enter concentration, your mind will not be distracted. This is what is called a monk. |
能廣勸率，施立齋講，陀羅 婆摩羅比丘是。 |
Bhikkhu Dharma is the one who can widely persuade and lead people, Shi Lizhai and others. |
安造房舍，興招提僧，所 謂小陀羅婆摩羅比丘是。 |
He built a house and recruited monks, the so-called Little Dharma Bodhisattva. |
貴豪種族，出家學 道，所謂羅吒婆羅比丘是。 |
A noble and noble race, a monk who became a monk and learned Taoism, the so-called Bhikkhu Lodala. |
善分別義，敷演 道教，所謂大迦旃延比丘是。」 |
He is good at distinguishing meanings and practicing Taoism. He is the so-called Great Kaccayana Bhikkhu. " |
馬師、舍利弗 拘律、耳、迦葉 |
Horse Master, Shariputra, Kolu, Er, Kasyapa |
阿那律、離曰 摩羅、吒、旃延 |
Analu, Liyue, Moro, Zha, Zhanyan |
4.3 （三） |
4.3 (3) |
「我聲聞中第一比丘，堪任受籌，不違禁 法，所謂軍頭 波漢 比丘是。 |
"I am the number one bhikkhu among the sravakas. He is worthy of his duties and does not violate the forbidden laws. I am the so-called military leader, Bhikkhu Bohan. |
降伏外道，履行 正法，所謂賓頭盧比丘是。 |
Subduing the heretics and performing the righteous Dharma, this is what is called Bintou Luqiu. |
瞻視疾病，供給 醫藥，所謂識比丘是。 |
Seeing the disease and providing medicine, this is the so-called knowledge bhikkhu. |
四事供養衣被、飲食， 亦是識比丘。 |
The four things of offering clothes, blankets, food and drink are also the knowledge of a bhikkhu. |
能造偈頌，嘆如來德，鵬耆 舍比丘是。 |
A bhikkhu who can compose verses and praise the virtues of the Tathagata is a bhikkhu. |
言論辯了而無疑滯，亦是鵬耆 舍比丘。 |
A person who is well-argued and stagnant in his speech is also a bhikkhu of Pengqishe. |
得四辯才，觸難答對，所謂摩訶拘 絺羅比丘是。 |
He has the fourth level of eloquence, but it is difficult to answer questions correctly. This is what the so-called Bhikkhu Mahakushira is. |
清淨閑居，不樂人中，所謂堅牢 比丘是。 |
Living in peace and leisure, not enjoying being among others, this is what is called a strong monk. |
乞食耐辱，不避寒暑，所謂難提比丘 是。 |
Begging for food and enduring humiliation, not avoiding the cold and heat, this is the so-called hard-to-lift bhikkhu. |
獨處靜坐，專意念道，所謂今毘羅比丘 是。 |
Sitting quietly in solitude, concentrating on the Tao, this is what Bhikkhu Bhikkhu is doing today. |
一坐一食，不移乎處，所謂施羅比丘是。 |
Sitting and eating without moving from one place to another, this is what a monk is called. |
守持三衣，不離食、息，所謂浮彌比丘是。」 |
Keeping the three robes, never leaving food and rest, this is what is called a bhikkhu. " |
軍頭、賓頭盧 識、鵬、拘絺羅 |
Juntou, Bintou Lu Shi, Peng, Kujianluo |
善牢及難提 今毘、施羅、彌 |
Good Lao and Difficult to Lift Jinbi, Shiluo and Mi |
4.4 （四） |
4.4 (4) |
「我聲聞中第一比丘，樹下坐禪，意不移轉， 所謂狐疑離曰比丘是。 |
"I, the first bhikkhu among the sravakas, sit under a tree and meditate without changing my mind. This is what I call a bhikkhu who is doubtful. |
苦身露坐，不避風雨， 所謂婆嗟比丘是。 |
Sitting naked without shelter from the wind and rain is the so-called bhikkhu. |
獨樂空閑，專意思惟，所 謂陀素比丘是。 |
Being alone, happy and idle, concentrating on thoughts, this is what is called Tuosu Bhikkhu. |
著五納衣，不著榮飾，所謂 尼婆比丘是。 |
Wearing five-toned robes and no royal ornaments, this is what is called a nun. |
常樂塚間，不處人中，所謂優 多羅比丘是。 |
Among the tombs of Changle, he is not among the people, the so-called monk Uttara is. |
恒坐草蓐，日福度人，所謂盧 醯甯比丘是。 |
He always sits on the grass and brings blessings to people every day. This is what is called Bhikkhu Lu Xingning. |
不與人語，視地而行，所謂優 鉗摩尼江比丘是。 |
Not speaking to others, but walking along looking at the ground, this is the so-called excellent Bhikkhu Manijan. |
坐起行步，常入三昧，所 謂刪提比丘是。 |
Sitting up, walking, and always entering samadhi, this is what is called a bhikkhu. |
好遊遠國，教授人民，所謂 曇摩留支比丘是。 |
He likes to travel to distant lands and teach people, so-called Tamariuzhi Bhikkhu. |
喜集聖眾，論說法味，所 謂迦淚比丘是。」 |
He is happy to gather the saints and discuss the teachings. He is called Bhikkhu Kali. " |
狐疑、婆蹉離 陀蘇、婆、優多 |
Suspicion, Pocaili Tuosu, Po, Udo |
盧醯、優迦摩 息、曇摩留、淚 |
Lu Xi, Yogama, Xi, Tan Moliu, Tears |
4.5 （五） |
4.5 (five) |
「我聲聞中第一比丘，壽命極長，終不中夭， 所謂婆拘羅比丘是。 |
"I, the first bhikkhu among the sravakas, live an extremely long life and never die in infancy. I am the so-called bhikkhu Bakulu. |
常樂閑居，不處眾中， 所謂婆拘羅比丘是。 |
Living happily and leisurely without being in the crowd, this is what is called a Bhikkhu Bakulu. |
能廣說法，分別義 理，所謂滿願子比丘是。 |
A bhikkhu who can preach the Dharma widely and discern the meaning is what is called a wish-fulfilling bhikkhu. |
奉持戒律，無所觸 犯，優波離比丘是。 |
Upholding the precepts without violating them, Bhikkhu Upali is like this. |
得信解脫，意無猶豫，所 謂婆迦利比丘是。 |
Having faith and being liberated without any hesitation is what is called a Bhikkhu Bākāli. |
天體端正，與世殊異， 所謂難陀比丘是。 |
The celestial body is upright and different from the world, so-called Nanda Bhikkhu. |
諸根寂靜，心不變易，亦 是難陀比丘。 |
All the faculties are still and the mind is unchanging. This is also the Nanda Bhikkhu. |
辯才卒發，解人疑滯，所謂婆 陀比丘是。 |
His eloquence is waning and his ability to solve people's doubts is stagnant. This is what the so-called Bhikkhu Potuo is. |
能廣說義，理不有違，所謂斯尼 比丘是。 |
Bhikkhu Sini is one who can express the meaning widely without violating the principles. |
喜著好衣，行本清淨，所謂天須菩提 比丘是。 |
A monk who likes to wear good clothes and behaves in a pure way is called Demisubhuti. |
常好教授諸後學者，難陀迦比丘 是。 |
Bhikkhu Nandaka is always good at teaching scholars of later generations. |
善誨禁戒比丘尼僧，所謂須摩那比丘是。」 |
A bhikkhu and nun who is good at teaching and abstaining from precepts is called Sumana Bhikkhu. " |
婆拘、滿、波離 婆迦利、難陀 |
Paku, Man, Pali, Pakali, Nanda |
陀、尼、須菩提 難陀、須摩那 |
Tuo, Ni, Subhuti, Nanda, Sumana |
4.6 （六） |
4.6 (six) |
「我聲聞中第一比丘，功德盛滿，所適無短， 所謂尸婆羅比丘是。 |
"I am the first bhikkhu among the sravakas. I am full of merits and has no shortcomings in my abilities. I am the so-called bhikkhu Sibhara. |
具足眾行道品之法，所 謂優波先迦蘭陀子比丘是。 |
The so-called bhikkhu Upasanga Lantako is the one who possesses the Dharma of all people's path. |
所說和悅，不傷 人意，所謂婆陀先比丘是。 |
The so-called harmoniousness does not offend anyone's feelings. This is what the so-called Bhikkhu Bodhisattva said. |
修行安般，思惟 惡露，所謂摩訶迦延那比丘是。 |
Practicing Anpan and thinking about lochia, this is what Bhikkhu Maha Kayana is called. |
計我無常， 心無有想，所謂優頭槃比丘是。 |
I am impermanent and have no thoughts in my heart. This is what Bhikkhu Yutupham is like. |
能雜種論， 暢悅心識，所謂拘摩羅迦葉比丘是。 |
He is capable of hybrid theory and can delight his mind. This is what is called Bhikkhu Kasyapa of Koumara. |
著弊 惡衣，無所羞恥，所謂面王比丘是。 |
Wearing bad clothes and having no shame, this is what is called the King of Faces Bhikkhu. |
不毀禁 戒，誦讀不懈，所謂羅雲比丘是。 |
He who does not break the forbidden precepts and recites them relentlessly is what is called Luoyun Bhikkhu. |
以神足 力能自隱曀，所謂般兔比丘是。 |
A bhikkhu who is able to hide himself with sufficient spiritual power is called a Bhikkhu. |
能化形 體，作若干變，所謂周利般兔比丘是。」 |
Able to transform the body and make certain changes, this is the so-called Zhouli Pantu Bhikkhu. " |
尸婆、優波先 婆陀、迦延那 |
Shiba, Upasana, Bhadra, Gayana |
優頭、王、迦葉 羅雲、二般兔 |
Yutou, Wang, Kasyapa, Luo Yun, Erbantu |
4.7 （七） |
4.7 (seven) |
「我聲聞中第一比丘，豪族富貴，天性柔 和 ， 所謂釋王比丘是。 |
"I am the first bhikkhu among the sravakas. I am a wealthy and noble man with a gentle nature. I am the so-called Bhikkhu Sakyamuni. |
乞食無厭足，教化無窮， 所謂婆提婆羅比丘是。 |
A bhikkhu who has endless begging and endless enlightenment is what is called a bhikkhu. |
氣力強盛，無所畏 難，亦是婆提婆羅比丘是。 |
Strong in strength and fearless in all difficulties, this is also what Bhikkhu Bhativāra is like. |
音響清徹，聲至 梵天，所謂羅婆那婆提比丘是。 |
The sound is clear and clear, and the sound reaches Brahma. It is called Bhikkhu Ravanabhati. |
身體香潔， 熏乎四方，鴦迦闍比丘是。 |
The body is fragrant and clean, and it permeates all directions. This is Bhikkhu Yangkaja. |
我聲聞中第一 比丘，知時明物，所至無疑，所憶不忘，多聞 廣遠，堪任奉上，所謂阿難比丘是。 |
I am the first bhikkhu among the sravakas. I know the time and the things clearly. I have no doubts about what I have seen. I cannot forget what I have learned. I have heard widely and far. I am worthy of being entrusted to you. I am called Bhikkhu Ananda. |
莊嚴服 飾，行步顧影，所謂迦持利比丘是。 |
Wearing solemn attire and looking at shadows while walking, this is what is called Bhikkhu Katri. |
諸王敬 待，群臣所宗，所謂月光比丘是。 |
All kings treat him with respect, and all ministers respect him. He is the so-called Moonlight Bhikkhu. |
天人所奉， 恒朝侍省，所謂輸提比丘是。 |
Enshrined by gods and humans, he has served as a minister to the everlasting dynasty. He is the so-called bhikkhu, Shuti. |
以捨人形，像 天之貌，亦是輸提比丘。 |
If he gives up his human form and resembles the appearance of heaven, he is also a bhikkhu. |
諸天師導，旨授正 法，所謂天比丘是。 |
The teachers in the heavens teach and teach the true Dharma. They are the so-called monks in the heavens. |
自憶宿命無數劫事，所謂 菓衣比丘是。」 |
Remembering the fate of countless kalpas, this is what the so-called fruit-robed bhikkhu is. " |
釋王、婆提波 羅婆、鴦迦闍 |
King Sakyamuni, Potippa, Luo Po, Yangkaja |
阿難、迦、月光 輸提、天、婆醯 |
Ananda, Jia, Moonlight, Shuti, Tian, Poji |
4.8 （八） |
4.8 (eight) |
「我聲聞中第一比丘，體性利根，智慧淵 遠，所謂鴦掘魔比丘是。 |
"I am the number one bhikkhu among the sravakas. I have a sharp body and a profound wisdom. I am the so-called bhikkhu who is a demon. |
能降伏魔外道邪 業，所謂僧迦摩比丘是。 |
Being able to subjugate the evil karma of demons and outsiders, this is what the so-called Bhikkhu Sangkaramo is. |
入水三昧，不以為 難，所謂質多舍利弗比丘是。 |
Entering water samadhi does not find it difficult. This is what Bhikkhu Shariputra is said to be. |
廣有所識，人 所敬念，亦是質多舍利弗比丘是。 |
He is widely known and respected by people, and he is also Bhikkhu Zhitao Sariputta. |
入火三昧， 普照十方，所謂善來比丘是。 |
Entering the Fire Samadhi, illuminating the ten directions, this is the so-called Shanlai Bhikkhu. |
能降伏龍，使 奉三尊，所謂那羅陀比丘是。 |
The one who can subdue the dragon and make him serve three deities is called Narada Bhikkhu. |
降伏鬼神，改 惡修善，所謂鬼陀比丘是。 |
Subduing ghosts and gods, reforming evil and cultivating good deeds, this is what is called a ghost monk. |
降乾沓和，懃 行善行，所謂毘盧遮比丘是。 |
He who descends from Gan Dahe and diligently performs good deeds is called Bhikkhu Vairocya. |
恒樂空定，分 別空義，所謂須菩提比丘是。 |
Eternal bliss, emptiness, and meaning of distinction are what Bhikkhu Subhuti is called. |
志在空寂，微妙 德業，亦是須菩提比丘。 |
Aiming at emptiness and tranquility, and practicing subtle virtues, this is also Bhikkhu Subhuti. |
行無想定，除去諸 念，所謂耆利摩難比丘是。 |
To practice non-thinking concentration and get rid of all thoughts is what is called Jilimanan Bhikkhu. |
入無願定，意不 起亂，所謂焰盛比丘是。」 |
Entering the samadhi of no will, the mind will not be disturbed, this is what is called a bhikkhu in full glory. " |
鴦掘、僧迦摩 質多、婆、那羅 |
Yanggui, Sangama, Zhidao, Po, Nala |
閱叉、浮盧遮 善業及摩難 |
Yuecha, Fuluzha Good deeds and difficulties |
4.9 （九） |
4.9 (Nine) |
「我聲聞中第一比丘，入慈三昧，心無恚 怒，梵摩達比丘是。 |
"I am the first bhikkhu among the sravakas who has entered the samadhi of loving-kindness and has no anger or anger in his heart. This is Bhikkhu Brahmada. |
入悲三昧，成就本業，所 謂須深比丘是。 |
Entering the Samadhi of Compassion and accomplishing one’s true deeds is what is called a monk, Xu Shen. |
得喜行德，無若干想，所謂 娑彌陀比丘是。 |
When one is happy and performs virtuous conduct, there are few thoughts. This is what Bhikkhu Samitabha means. |
常守護心，意不捨離，所謂 躍波迦比丘是。 |
Always guard your heart and never let go of your mind. This is what Bhikkhu Yuepokya is. |
行焰盛三昧，終不解脫，所 謂曇彌比丘是。 |
The traveling flames are full of samadhi and will never be liberated. This is what Bhikkhu Tanmi is like. |
言語麁獷，不避尊貴，所謂 比利陀婆遮比丘是。 |
He speaks boldly and does not shy away from nobility. This is what Bhikkhu Bitravacha is. |
入金光三昧，亦是比利 陀婆遮比丘。 |
Entering the golden light samadhi, he is also the bhikkhu Predopaja. |
入金剛三昧，不可沮壞，所謂 無畏比丘是。 |
When you enter vajra samadhi, you cannot be discouraged. This is what is called a fearless bhikkhu. |
所說決了，不懷怯弱，所謂須 泥多比丘是。 |
What is said is that the decision is made without any cowardice. This is what Bhikkhu Xu Niduo is saying. |
恒樂靜寂，意不處亂，所謂陀 摩比丘是。 |
Permanent happiness and tranquility, with no confusion of mind, this is what Bhikkhu Tomo is. |
義不可勝，終不可伏，所謂須羅 陀比丘是。」 |
The righteousness is invincible, and ultimately it cannot be subdued. This is what Bhikkhu Suradha means. " |
梵 摩 達、須深 娑彌、躍、曇彌 |
Brahmanda, Xu Shen, Sami, Yue, Tanmi |
毘利陀、無畏 須泥陀、須羅 |
Virita, Wuwei, Suda, Sura |
4.10 （一〇） |
4.10 (10) |
「我聲聞中第一比丘，曉了星宿，預知吉 凶，所謂那伽波羅比丘是。 |
"I am the first bhikkhu among the sravakas. He knows the stars and foretells good and bad fortunes. I am the so-called bhikkhu Nagapala. |
恒喜三昧，禪悅 為食，所謂婆私吒比丘是。 |
Eternally rejoicing in samadhi, eating the joy of Zen, this is what Bhikkhu Posita is. |
常以喜為食，所 謂須夜奢比丘是。 |
He always feeds on happiness, so he is a bhikkhu. |
恒行忍辱，對至不起，所 謂滿願盛明比丘是。 |
A bhikkhu who always endures humiliation and cannot bear to be sorry is the so-called bhikkhu who fulfills his wishes and becomes bright. |
修習日光三昧，所謂彌 奚比丘是。 |
Practicing Sunlight Samadhi is called Mi Xi Bhikkhu. |
明算術法，無有差錯，所謂尼拘 留比丘是。 |
A bhikkhu who understands arithmetic and has no mistakes is what is called a nun. |
分別等智，恒不忘失，所謂鹿頭 比丘是。 |
The wisdom of distinguishing between equals and never forgetting is what the deer-headed bhikkhu is. |
得雷電三昧者，不懷恐怖，所謂地 比丘是。 |
Those who have attained thunder and lightning samadhi do not harbor fear. This is what is called a ground bhikkhu. |
觀了身本，所謂頭那比丘是。 |
After observing the body itself, the so-called Touna bhikkhu is. |
最後 取證得漏盡通，所謂須拔比丘是。」 |
In the end, the person who obtains the evidence and clears up all the leakages is called Bhikkhu Subha. " |
那迦、吒、舍那 彌奚、尼拘留 |
Naga, Zha, Shena, Mixi and Ni are detained |
鹿頭、地、頭那 須拔最在後 |
The deer's head, the ground, and the head must be plucked last. |
此百賢聖，悉應廣演。 |
These hundreds of sages should be widely performed. |
Ekottarāgama 增壹阿含經 |
Ekottarāgama |
Chapter 5 增壹阿含經比丘尼品第五 |
Chapter 5 The Fifth Bhikshuni Order of the Agama Sutra |
5.1 （一） |
5.1 (1) |
「我聲聞中第一比丘尼，久出家學，國王所 敬，所謂大愛道瞿曇彌比丘尼是。 |
"I am the number one bhikshuni among the sravakas. I have been a monk for a long time and am respected by the king. I am the so-called bhikshuni Qudammi, the path of great love. |
智慧聰 明，所謂讖摩比丘尼是。 |
Wisdom and cleverness, the so-called Chanmo bhikshuni is. |
神足第一，感致諸神， 所謂優鉢華色比丘尼是。 |
The divine foot is the first, and the inspiration to the gods is the so-called Upasaka Bhikshuni. |
行頭陀法，十一限 礙，所謂機梨舍瞿曇彌比丘尼是。 |
There are eleven obstacles to practicing the Dharma, the so-called Bhikshuni Jili Shegodammi. |
天眼第一， 所照無礙，所謂奢拘梨比丘尼是。 |
The celestial eye is the first, and what it illuminates is unobstructed. This is what Bhikshuni Shekuli is. |
坐禪入定， 意不分散，所謂奢摩比丘尼是。 |
Sitting in meditation and entering concentration, the mind is not distracted, this is what Bhikshuni Sama is. |
分別義趣， 廣演道教，所謂波頭蘭闍那比丘尼是。 |
Differentiating meanings and interests, practicing Taoism widely, the so-called bhikshuni Botou Lanjana is. |
奉持 律教，無所加犯，所謂波羅遮那比丘尼是。 |
A bhikshuni who adheres to the dharma without committing any offense is called a Bhikshuni Parajana. |
得信解脫，不復退還，所謂迦旃延比丘尼 是。 |
Those who gain faith and are liberated will never return it. This is what the Bhikshuni of Kaccanyana means. |
得四辯才，不懷怯弱，所謂最勝比丘尼 是。」 |
Having acquired the four skills of eloquence and not being timid is what is said to be the most superior bhikshuni. " |
大愛及讖摩 優鉢、機曇彌 |
Great Love and Prophecy, Ubo and Jidammi |
拘利、奢、蘭闍 那羅、迦旃、勝 |
Koli, She, Lancha, Nara, Kachan, Sheng |
5.2 （二） |
5.2 (2) |
「我聲聞中第一比丘尼，自識宿命無數劫 事，所謂拔陀迦毘離比丘尼是。 |
"I am the first bhikshuni among the voice-hearers. I know my destiny for countless kalpas. I am the so-called bhikshuni Bhatakapili. |
顏色端正， 人所敬愛，所謂醯摩闍比丘尼是。 |
If the color is correct, people will respect and love her, so she is a bhikshuni. |
降伏外 道，立以正教，所謂輸那比丘尼是。 |
Subduing the heretics and establishing orthodox teachings, this is what is called losing the bhikshuni. |
分別義 趣，廣說分部，所謂曇摩提那比丘尼是。 |
Distinguishing meanings and interests, widely speaking about the divisions, the so-called bhikshuni Tanmatina is. |
身 著麁衣，不以為愧，所謂優多羅比丘尼是。 |
Wearing robes and not feeling ashamed, this is what is called a Uttara bhikshuni. |
諸根寂靜，恒若一心，所謂光明比丘尼是。 |
All the faculties are silent and remain as single as one mind. This is what is called a bright bhikshuni. |
衣服齊整，常如法教，所謂禪頭比丘尼是。 |
The clothes are neat and tidy, and they always follow the teachings of the Dharma. This is what is called a Zen-headed bhikshuni. |
能雜種論，亦無疑滯，所謂檀多比丘尼是。 |
The theory of being able to be a hybrid is also unquestionable, as is the so-called Bhikshuni Tando. |
堪 任造偈，讚如來德，所謂天與比丘尼是。 |
I can compose verses and praise the virtues of the Tathagata. This is what the gods and bhikshunis are like. |
多聞 博知恩慧接下，所謂瞿卑比丘尼是。」 |
Duowen Bozhi Enhui took over, the so-called Qubei bhikshuni. " |
拔陀、闍、輸那 曇摩那、優多 |
Bhatta, Chai, Sonna, Tamana, Uta |
光明、禪、檀多 天與及瞿卑 |
Guangming, Zen, Tanduo, Tianyu and Qubei |
5.3 （三） |
5.3 (3) |
「我聲聞中第一比丘尼，恒處閑靜，不居 人間，所謂無畏比丘尼是。 |
"I am the first bhikshuni among the sravakas. I am always quiet and do not live in the human world. I am the so-called fearless bhikshuni. |
苦體乞食，不擇貴 賤，所謂毘舍佉比丘尼是。 |
A miserable person begging for food, not choosing between high and low, this is what the so-called bhikshuni Vaisaka is. |
一處一坐，終不 移易，所謂拔陀婆羅比丘尼是。 |
Sitting in one place and never moving, this is what Bhikshuni Bhattabhava is. |
遍行乞求，廣 度人民，所謂摩怒呵利比丘尼是。 |
She travels everywhere begging and helping people extensively. She is the so-called bhikshuni Monuhori. |
速成道 果，中間不滯，所謂陀摩比丘尼是。 |
The person who achieves the path and fruition quickly without any stagnation in the middle is the so-called Bhikshuni Dharma. |
執持三 衣，終不捨離，所謂須陀摩比丘尼是。 |
Holding on to the three robes and never letting them go, this is what Bhikshuni Sotama is. |
恒坐 樹下，意不改易，所謂珕須那比丘尼是。 |
She always sits under a tree and her mind does not change. This is what is called a bhikshuni Kishuna. |
恒 居露地，不念覆蓋，所謂奢陀比丘尼是。 |
A bhikshuni who lives in the open air without thinking is what is called a bhikshuni. |
樂 空閑處，不在人間，所謂優迦羅比丘尼是。 |
Happy leisure place, not in the human world, the so-called Yukara Bhikshuni is. |
長坐草蓐，不著服飾，所謂離那比丘尼是。 |
Sitting on the grass for a long time without wearing any clothes, this is what is called a bhikshuni from Lina. |
著五納衣，以次分越，所謂阿奴波摩比丘 尼是。」 |
Wearing five robes and dividing the country into different parts, this is what is called Bhikshuni Anubamo. " |
無畏、多毘舍 婆陀、阿奴波 |
Fearless, Davisha, Batuo, Anupha |
檀、須檀、奢多 優迦、離、阿奴 |
Tan, Xutan, Sheduo Yujia, Li, Anu |
5.4 （四） |
5.4 (4) |
「我聲聞中第一比丘尼，樂空塚間，所謂 優迦摩比丘尼是。 |
"I am the first bhikshuni among the sravakas. I am the so-called bhikshuni Yogama in the tomb of Lekong. |
多遊於慈，愍念生類，所 謂清明比丘尼是。 |
Traveling more in compassion and caring about living beings, this is what is called a Qingming bhikshuni. |
悲泣眾生，不及道者，所 謂素摩比丘尼是。 |
Those who weep for sentient beings and are not as good as the Tao are called Somo Bhikshunis. |
喜得道者，願及一切，所 謂摩陀利比丘尼是。 |
Those who are happy to attain the Tao and are willing to achieve everything are called Bhikshunis Madari. |
護守諸行，意不遠離， 所謂迦羅伽比丘尼是。 |
Guarding all actions and keeping the mind from wandering away, this is what is called Bhikshuni Kalaka. |
守空執虛，了之無 有，所謂提婆修比丘尼是。 |
Holding on to the emptiness and clinging to the emptiness, eliminating the existence of nothingness, this is what the so-called Devashu Bhikshuni is. |
心樂無想，除去 諸著，所謂日光比丘尼是。 |
A happy mind with no thoughts and no attachments is what is called Sunlight Bhikshuni. |
修習無願，心恒廣 濟，所謂末那婆比丘尼是。 |
Practicing without aspiration, with a constant and broad mind, this is what is called Manava bhikshuni. |
諸法無疑，度人無 限，所謂毘摩達比丘尼是。 |
There is no doubt that all dharma can save people infinitely, this is what Bhimada Bhikshuni is called. |
能廣說義，分別 深法，所謂普照比丘尼是。」 |
A bhikshuni who can expound the meaning widely and distinguish the deep Dharma is called a universally enlightened bhikshuni. " |
優迦、明、素摩 摩陀、迦、提婆 |
Yuga, Ming, Suma, Madha, Jia, Deva |
日光、摩那婆 毘摩達、普照 |
Sunlight, Manava, Vimoda, Universal Light |
5.5 （五） |
5.5 (five) |
「我聲聞中第一比丘尼，心懷忍辱，如地 容受，所謂曇摩提比丘尼是。 |
"I am the first bhikshuni among the sravakas. She is patient and endures humiliation like the earth. She is the so-called bhikshuni Tamadhi. |
能教化人，使 立檀會，所謂須夜摩比丘尼是。 |
The person who can teach and convert people and make them establish Tanhui is called Bhikshuni Suyama. |
辦具床座， 亦是須夜摩比丘尼是。 |
The bed seat is also made by Bhikshuni Suyama. |
心已永息，不興亂 想，所謂因陀闍比丘尼是。 |
The mind has ceased forever and is free from wandering thoughts. This is what Bhikshuni Indraja is. |
觀了諸法，而無 厭足，所謂龍比丘尼是。 |
Having meditated on all dharmas without ever getting tired of them, this is what is called a Naga Bhikshuni. |
意強勇猛，無所染 著，所謂拘那羅比丘尼是。 |
A Bhikshuni of Kunara is said to have a strong and courageous mind and is untainted. |
入水三昧，普潤 一切，所謂婆須比丘尼是。 |
Entering the water samadhi, purifying everything, this is what the so-called Vasu Bhikshuni is. |
入焰光三昧，悉照 萠類，所謂降提比丘尼是。 |
Entering the samadhi of flame light, it illuminates all kinds of insects, which is what is called a descending bhikshuni. |
觀惡露不淨，分 別緣起，所謂遮波羅比丘尼是。 |
Observing the impurity of lochia and distinguishing the origins, this is what the so-called Jaipura Bhikshuni is. |
育養眾人， 施與所乏，守迦比丘尼是。 |
Nurturing everyone, giving to those who are lacking, she is a bhikshuni. |
我聲聞中最後 第一比丘尼，拔陀軍陀羅拘夷國比丘尼是。」 |
The last and first bhikshuni among my sravakas is the bhikshuni of the Kingdom of Bhatakhundara Kuyi. " |
曇摩、須夜摩 因提、龍、拘那 |
Dama, Suyama, Inti, Long, Kuna |
婆須、降、遮波 守迦、拔陀羅 |
Posu, Jiang, Zhabo, Shoujia, and Badra |
此五十比丘尼，當廣說如上。 |
These fifty bhikkhunis should spread the word as above. |
Ekottarāgama 增壹阿含經 |
Ekottarāgama |
Chapter 6 增壹阿含經清信士品第六 |
Chapter 6 The Sixth Rank of Pure Believers in the Agama Sutra |
6.1 （一） |
6.1 (1) |
「我弟子中，初聞法藥，成賢聖證，三果 商客是。 |
"Among my disciples, who first heard the Dharma and medicine, became virtuous saints, and attained the Three Fruits, this is the merchant. |
第一智慧，質多長者是。 |
The first wisdom is that he who has more quality is the best. |
神德第一， 所謂犍提阿藍是。 |
Divine virtue is the first, so-called Ganti Alam is. |
降伏外道，所謂掘多長 者是。 |
Subduing the heretics is the so-called digging many experts. |
能說深法，所謂優波掘長者是。 |
The one who can speak the deep Dharma is the so-called superior master. |
恒坐禪 思，呵侈阿羅婆是。 |
Sitting and meditating all the time, this is what Aluo Po is. |
降伏魔宮，所謂勇健 長者是。 |
The so-called brave and healthy elders are those who conquer the devil's palace. |
福德盛滿，闍利長者是。 |
Full of merit and virtue, the elder is lucky. |
大檀越主， 所謂須達長者是。 |
The master of Da Tan Yue is the so-called Elder Xu Da. |
門族成就，泯兔長者 是。」 |
The achievement of the clan is the elder Mintu. " |
三果、質、乾提 掘、波及羅婆 |
Three fruits, quality, dryness, excavation, wave and Luo Po |
勇、闍利、須達 泯兔是謂十 |
Yong, Chali, Xuda. Mintu is called ten. |
6.2 （二） |
6.2 (2) |
「我弟子中第一優婆塞，好問義趣，所謂 生漏婆羅門是。 |
"The greatest Upasaka among my disciples is fond of asking questions about meaning. He is the so-called Brahman who gives birth to leaks. |
利根通明，所謂梵摩俞是。 |
The sharp roots are clear and bright, which is called Brahma Su. |
諸佛信使，御馬摩納是。 |
The messenger of the Buddhas is the royal horse Mana. |
計身無我，喜聞 笒婆羅門是。 |
Having no self in mind, I am happy to hear that the Brahman is. |
論不可勝，毘裘婆羅門是。 |
In terms of being invincible, Viju Brahman is. |
能造誦偈，優婆離長者是。 |
The elder Upali is the one who can compose and recite verses. |
言語速疾，亦是 優波離長者。 |
He speaks quickly and is also an elder Upali. |
喜施好寶，不有悋心，所謂殊 提長者是。 |
He likes to give good things and has no regrets. This is the so-called special promotion of elders. |
建立善本，所謂優迦毘舍離是。 |
Establishing a good foundation is called Yuga Vaishali. |
能說妙法，所謂最上無畏優婆塞是。 |
Being able to speak wonderful Dharma is the so-called supreme fearless Upasaka. |
所說無 畏，善察人根，所謂頭摩大將領毘舍離是。」 |
It is said that he is fearless and good at observing people's roots. This is what the great general Touma said is Vaisali. " |
生漏、梵摩俞 御馬及聞笒 |
Shenglu, Fanmoyu, Yuma and Wenji |
毘裘、優波離 殊提、優、畏、摩 |
Piqiu, Upali Shuti, You, Wei, Mo |
6.3 （三） |
6.3 (3) |
「我弟子中第一優婆塞，好喜惠施，所謂 毘沙王是。 |
"The greatest Upasaka among my disciples is a man who likes to give charity. He is the so-called King Bisha. |
所施狹少，光明王是。 |
The gift is small and narrow, but the King of Light is. |
建立善 本，王波斯匿是。 |
To establish a rare book, Wang Boshid is. |
得無根善信，起歡喜心，所 謂王阿闍世是。 |
Gaining rootless good faith and arousing a happy heart, this is what is called King Ajasa. |
至心向佛，意不變易，所謂優 填王是。 |
The sincere heart is devoted to the Buddha, and the mind does not change. This is the so-called king of excellence. |
承事正法，所謂月光王子是。 |
To uphold the righteousness of the Dharma, he is the so-called Moonlight Prince. |
供奉 聖眾，意恒平等，所謂造祇洹王子是。 |
Worshiping the saints means equality, and this is what is called the Prince of Jihuan. |
常喜 濟彼，不自為己，師子王子是。 |
I am always happy to help others, but not for myself. This is the master and prince. |
善恭奉人， 無有高下，無畏王子是。 |
A person who is kind and respectful to others, no one is superior or inferior, this is the prince who is fearless. |
顏貌端正，與人 殊勝，所謂雞頭王子是。」 |
He has a good appearance and is distinguished by others. He is the so-called chicken-headed prince. " |
毘沙王、光明 波斯匿、闍王 |
King Bisha, Guangming, Pasenadi, King Cha |
月、祇桓、優填 師子、畏、雞頭 |
Yue, Zhihuan, Youtian, Shizi, Wei, Jitou |
6.4 （四） |
6.4 (4) |
「我弟子中第一優婆塞，恒行慈心，所謂不 尼長者是。 |
"The greatest Upasaka among my disciples is a man who always practices loving-kindness. He is the so-called Buni elder. |
心恒悲念一切之類，所謂摩訶 納釋種是。 |
The mind is always filled with compassion and thoughts of all things, which is the so-called Mahanassus. |
常行喜心，所謂拔陀釋種是。 |
Always practice joyful mind, which is called the seed of Buddhism. |
恒 行護心，不失善行，所謂毘闍先優婆塞是。 |
To protect one's mind constantly and never lose good deeds, this is what is called Vajrayana Upasaka. |
堪任行忍，所謂師子大將是。 |
He who is worthy of his duties and practices forbearance is the so-called master and general. |
能雜種論，所 謂毘舍御優婆塞是。 |
The theory of being able to be a hybrid is the so-called Vaishya Upasaka. |
賢聖默然，難提婆羅 優婆塞是。 |
The wise sages are silent, and it is difficult to mention Brahma and Upasaka. |
懃修善行，無有休息，所謂優多 羅優婆塞是。 |
Practicing good deeds diligently without rest is what is called Uttara Upasaka. |
諸根寂靜，所謂天摩優婆塞是。 |
All the faculties are silent, which is called Heavenly Maha Upasaka. |
我弟子中最後受證，所謂拘夷那摩羅是。」 |
The last one of my disciples to receive enlightenment is the so-called Kusināmāra. " |
不尼、摩訶納 拔陀、優多羅 |
Buni, Mahana, Bhatta, Uttara |
師子、毘舍、離 優多、天、摩羅 |
Shizi, Vaishya, Li, Uta, Deva, Mara |
四十優婆塞盡，當廣說如上。 |
When the forty upas are exhausted, you should speak widely as above. |
Ekottarāgama 增壹阿含經 |
Ekottarāgama |
Chapter 7 增壹阿含經清信女品第七 |
Chapter 7 The Seventh Edition of the Agama Sutra for Pure Faithful Women |
7.1 （一） |
7.1 (1) |
「我弟子中第一優婆斯，初受道證，所謂難 陀難陀婆羅優婆斯是。 |
"The first Upas among my disciples received enlightenment for the first time, the so-called Nanda Nanda Para Upas. |
智慧第一，久壽多 羅優婆斯是。 |
Wisdom is the first, longevity is long. This is Rayupas. |
恒喜坐禪，須毘耶女優婆斯 是。 |
Hengxi sits in meditation, Subya Upas. |
慧根了了，毘浮優婆斯是。 |
The faculties of wisdom have been established, and Bivu Upas is here. |
堪能說法，鴦 竭闍優婆斯是。 |
Kanneng can speak the Dharma, and this is what Yang Jiecha Upas is. |
善演經義，跋陀娑羅須 焰摩優婆斯是。 |
Good at reciting the meaning of sutras, Bhattasarasu Flamema Upas is the one. |
降伏外道，婆修陀優婆斯是。 |
Subduing the heretics, Vasudha Upas is the one. |
音響清徹，無優優婆斯是。 |
The sound is clear and clear, without any ups and downs. |
能種種論，婆 羅陀優婆斯是。 |
Able to discuss all kinds of things, this is Bharata Upas. |
勇猛精進。 |
Be brave and diligent. |
所謂須頭優婆 斯是。」 |
This is the so-called Xutou Upasana. " |
難陀陀、久壽 須、毘、鴦竭闍 |
Nanda Tuo, Jiu Shou Xu, Bi, Yuan Jicha |
須焰及無優 婆羅陀、須頭 |
Xuyan and Wuyou, Brada and Xutou |
7.2 （二） |
7.2 (2) |
「我弟子中第一優婆斯，供養如來，所謂摩 利夫人是。 |
"The first Upas among my disciples, the one who makes offerings to the Tathagata, is the so-called Lady Mari. |
承事正法，所謂須賴婆夫人是。 |
To carry out the Dharma, the so-called Mrs. Xulai Po is. |
供養聖眾，捨彌夫人是。 |
To make offerings to the saints, this is Lady Sami. |
瞻視當來過去賢 士，所謂月光夫人是。 |
Looking at the wise men who have come and gone, the so-called Moonlight Lady is. |
檀越第一，雷電夫人 是。 |
Tan Yue is the first, and Lady Thunder is the best. |
恒行慈三昧，所謂摩訶光優婆斯是。 |
The samadhi of constant loving-kindness is the so-called Maha-Light Upas. |
行 悲哀愍，毘提優婆斯是。 |
I am sad and sorry, Vitiupas is here. |
喜心不絕，拔提優 婆斯是。 |
The joy is endless, Bati Youvasi is. |
行守護業，難陀母優婆斯是。 |
Performing protective deeds, Nanda Mother Upas is like this. |
得 信解脫，照曜優婆斯是。」 |
Gain faith and be liberated, and see what Upas is like. " |
摩利、須賴婆 捨彌、光月、雷 |
Mori, Suraiva, Sami, Guangyue, Lei |
大光、毘提、陀 難陀及照曜 |
Da Guang, Piti, Tuo, Nanda and Zhaoyao |
7.3 （三） |
7.3 (3) |
「我弟子中第一，恒行忍辱，所謂無優優 婆斯是。 |
"I am the first among my disciples to persevere and endure humiliation. This is the so-called "no superiority". |
行空三昧，所謂毘讎先優婆斯是。 |
Practicing emptiness samadhi is what is called Virtuoso Upasana. |
行 無想三昧，所謂優那陀優婆斯是。 |
The practice of non-contemplation samadhi is what is called Unada Upas. |
行無願三 昧，無垢優婆斯是。 |
Practicing the Samadhi without Wish, this is the unsullied upas. |
好教授彼，尸利夫人優婆 斯是。 |
He is a good professor, Mrs. Shri Upasana is like this. |
善能持戒，鴦竭摩優婆斯是。 |
Those who are good at keeping the precepts are like Yang Jie Mo Upas. |
形貌端 正，雷焰優婆斯是。 |
The appearance is correct, and the thunder flame Upas is. |
諸根寂靜，最勝優婆斯 是。 |
The silence of all faculties is the most superior to Upas. |
多聞博知，泥羅優婆斯是。 |
Well-informed and well-informed, this is Nila Upas. |
能造頌偈， 脩摩迦提須達女優婆斯是。 |
He is able to compose verses, and he is the one who practices Mogatishudha Upas. |
無所怯弱，亦是 須達女優婆斯是。 |
There is no need to be timid, and this is also the case for Suda Upas. |
我聲聞中最後取證優婆 斯者，所謂藍優婆斯是。」 |
The last one among my sravakas to obtain evidence of upas is the so-called blue upas. " |
無優、毘讎先 優那、無垢、尸 |
Wuyou, Bixian, Youna, Wugou, Zhi |
鴦竭、雷焰、勝 泥、脩、藍摩女 |
Yang Jie, Lei Yan, Sheng Ni, Xiu, Lan Mo Nu |
此三十優婆斯，廣說如上。 |
These thirty upas are widely expounded as above. |
Ekottarāgama 增壹阿含經 |
Ekottarāgama |
Chapter 8 增壹阿含經阿須倫品第八 |
Chapter 8 The Eighth Edition of the Agama Sutra, Ashulun Chapter 8 |
8.1 （一）須偷 |
8.1 (1) Must steal |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「受形大者，莫過阿須 倫王。 |
"There is no greater person than King Ashulun. |
比丘當知，阿須倫形廣長八萬四千由 延，口縱廣千由旬。 |
Bhikkhus, you should know that Ashulun's shape is eighty-four thousand leagues long and his mouth is a thousand leagues wide in length. |
比丘當知，或有是時， 阿須倫王欲觸犯日時，倍復化身十六萬八 千由旬，往日月前。 |
Bhikkhus, you should know that there may be a time when King Ashulunda wishes to offend the sun, and he will reincarnate twice as many as 168,000 yojanas, before the sun and the moon. |
日月王見已，各懷恐 怖，不寧本處。 |
Seeing this, the kings of the sun and moon were each filled with fear and restless in their own places. |
所以然者，阿須倫形甚可畏 故。 |
Therefore, Ashulun's appearance is extremely terrifying. |
彼日月王以懷恐懼，不復有光明； |
On that day, the king of the sun and moon was filled with fear, and there was no more light; |
然阿 須倫不敢前捉日月。 |
However, Asulun did not dare to step forward to catch the sun and moon. |
何以故？ |
Why? |
日月威德有 大神力，壽命極長，顏色端正，受樂無窮。 |
The mighty virtue of the sun and moon has great divine power, extremely long lifespan, correct color, and endless happiness. |
欲 知壽命長短者，住壽一劫。 |
If you want to know the length of your life, live a calamity. |
復是此間眾生 福祐，令日月王不為阿須倫所見觸惱。 |
Again, the blessings of all living beings here prevent the King of the Sun and Moon from being upset by what Ashulun sees. |
爾 時，阿須倫便懷愁憂，即於彼沒。 |
At that time, Ashulun became filled with sorrow and died there. |
「如是。 |
"That's right. |
諸比 丘！弊魔波旬恒在汝後，求其方便，壞敗善 根。 |
Monks! The bad demons are always behind you, seeking their convenience and destroying your good roots. |
波旬便化極妙奇異色、聲、香、味、細滑之法， 欲迷亂諸比丘意。 |
In the tenth wave, he transformed into extremely wonderful and strange colors, sounds, fragrances, tastes, and smooth textures, trying to confuse the minds of the bhikkhus. |
波旬作是念： |
Bo Xun thought: |
『我當會遇 得比丘眼便，亦當得耳、鼻、口、身、意之便。』 |
"I should meet a monk who has the eyesight, and I should also have the ears, nose, mouth, body, and mind." 』 |
爾 時，比丘雖見極妙六情之法，心不染著。 |
At that time, although the bhikkhu saw the wonderful Dharma of the six emotions, his mind was not stained. |
爾 時，弊魔波旬便懷愁憂，即退而去。 |
At that time, the evil demon Bo Xun became sad and retreated. |
所以然 者，多薩阿竭、阿羅呵威力所致。 |
Therefore, it is caused by the power of Dosa Ajie and Aluohe. |
何以故？ |
Why? |
諸比 丘不近色、聲、香、味、細滑法。 |
Bhikkhus are not close to sight, sound, smell, taste, and fine and smooth things. |
爾時，比丘恒作 是學，受人信施，極為甚難，不可消化，墮 墜五趣，不得至無上正真之道。 |
At that time, the bhikkhu has been studying this for a long time and has been trusted and given by others. It is extremely difficult and cannot be digested. He has fallen into the five realms and cannot reach the supreme and true path. |
要當專意， 未獲者獲，未得者得，未度者度，未得證者 教令成證。 |
You must concentrate on those who have not yet achieved, gain those who have not achieved, save those who have not achieved, and teach those who have not achieved enlightenment to become enlightened. |
是故，諸比丘！未有信施，不起 想念； |
Therefore, monks! If you don’t have faith and charity, you can’t afford to think about it; |
以有信施，便能消化，不起染著。 |
If you have faith and give, you will be able to digest it and not get infected. |
如 是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
8.2 （二）益 |
8.2 (2) Benefits |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現於 世，多饒益人，安隱眾生，愍世群萌，欲使 天、人獲其福祐。 |
"If a person appeared in the world, he would benefit many people, bring peace to all sentient beings, show sympathy to the world's creatures, and wish to bring blessings to heaven and humans. |
云何為一人？ |
Why is Yun a person? |
所謂多薩阿 竭、阿羅呵、三耶三佛。 |
The so-called three Buddhas of Dosa Aja, Aloha and Sanye. |
是謂一人出現於世， 多饒益人，安隱眾生，愍世群萌，欲使天、人 獲其福祐。 |
This means that a person appears in the world, benefits others a lot, comforts all living beings, shows sympathy for the world's cute people, and wants to bring blessings to heaven and humans. |
是故，諸比丘！常興恭敬於如來 所。 |
Therefore, monks! Always respect the Tathagata. |
是故，諸比丘！當作是學。」 |
Therefore, monks! Think of it as learning. " |
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. |
8.3 （三）一道 |
8.3 (3) One course |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現於 世，便有一人入道在於世間，亦有二諦、三 解脫門、四諦真法、五根、六邪見滅、七覺意、賢 聖八道品、九眾生居、如來十力、十一慈心 解脫，便出現於世。 |
"If a person appears in the world, there is a person who has entered the Tao in the world. There are also two truths, three doors of liberation, four truths, five faculties, six evil views, seven awakened thoughts, eight qualities of sages, and nine living beings. The Tathagata's ten powers and eleven loving hearts are liberated and appear in the world. |
云何為一人？ |
Why is Yun a person? |
所謂多薩 阿竭、阿羅呵、三耶三佛。 |
The so-called Dosa Aja, Aluoha and Sanye are the three Buddhas. |
是謂一人出現於 世，便有一人入道在於世間，亦有二諦、三 解脫門、四諦真法、五根、六邪見滅、七覺意、賢 聖八道品、九眾生居、如來十力、十一慈心 解脫，便出現於世。 |
This means that when one person appears in the world, there is a person who enters the Tao in the world. There are also two truths, three doors of liberation, four truths, five roots, six evil views, seven awakened thoughts, eight qualities of sages, nine living beings, and the Tathagata. The liberation of the ten powers and the eleven loving-kindness appears in the world. |
是故，諸比丘！常興恭敬 於如來所，亦當作是學。」 |
Therefore, monks! Always show respect to the Tathagata and treat it as a lesson. " |
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. |
8.4 （四）光明 |
8.4 (4) Brightness |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現於 世，便有智慧光明出現於世。 |
"If a person appears in the world, wisdom and light will appear in the world. |
云何為一人？ |
Why is Yun a person? |
所謂多薩阿竭、阿羅呵、三耶三佛。 |
The so-called three Buddhas, Dosa Aja, Aloha and Sanye. |
是謂一人 出現於世，便有智慧光明出現於世。 |
This means that when one person appears in the world, wisdom and light will appear in the world. |
是故， 諸比丘！當信心向佛，無有傾邪。 |
Therefore, monks! When you have faith in the Buddha, there will be no evil. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
8.5 （五）闇冥 |
8.5 (5) Darkness |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現於 世，無明大冥便自消滅。 |
"If one person appears in the world, the great darkness of ignorance will be destroyed by itself. |
爾時，凡愚之士為 此無明所見纏結，生死所趣，如實不知， 周旋往來今世、後世，從劫至劫，無有解 已； |
At that time, all foolish people are tangled up in this ignorance, and do not know the true meaning of life and death. They go around in this world and the next life, from calamity to calamity, without any solution; |
若多薩阿竭、阿羅呵、三耶三佛出現世時， 無明大闇便自消滅。 |
If the three Buddhas Dosa Aja, Aloha and Sanye appear in the world, the great darkness of ignorance will disappear by itself. |
是故，諸比丘！當念承 事諸佛。 |
Therefore, monks! Remember to serve all Buddhas. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
8.6 （六）道品 |
8.6 (6) Taoism |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現於 世，便有三十七品出現於世。 |
"If one person appears in the world, thirty-seven qualities will appear in the world. |
云何三十七 品道？ |
Yunhe Thirty-Seven Tao? |
所謂四意止、四意斷、四神足、五根、五 力、七覺意、八真行，便出現於世。 |
The so-called four mind cessation, four mind cessation, four spiritual feet, five faculties, five powers, seven enlightened thoughts, and eight true actions have appeared in the world. |
云何為一 人？ |
Why is Yun a person? |
所謂多薩阿竭、阿羅呵、三耶三佛。 |
The so-called three Buddhas, Dosa Aja, Aloha and Sanye. |
是故，諸 比丘！常當承事於佛，亦當作是學。」 |
Therefore, monks! You should always serve the Buddha and learn from it. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
8.7 （七）沒盡 |
8.7 (7) Endless |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人沒盡於 世，人民之類多懷愁憂，天及人民普失廕 覆。 |
"If one person does not die in this world, the people will be filled with sorrow and sorrow, and the sky and the people will lose their shade. |
云何為一人？ |
Why is Yun a person? |
所謂多薩阿竭、阿羅呵、三耶 三佛。 |
The so-called three Buddhas, Dosa Aja, Aloha and Sanye. |
是謂一人沒盡於世，人民之類多懷 愁憂，天及人民普失廕覆。 |
This means that one person will not die in the world, the people will be full of sorrow, and the heaven and the people will generally lose their shade. |
所以然者，若多 薩阿竭於世滅盡，三十七品亦復滅盡。 |
Therefore, if Dosa'a is completely destroyed in this world, the thirty-seventh level will also be destroyed again. |
是故， 諸比丘！常當恭敬於佛。 |
Therefore, monks! Always respect the Buddha. |
如是，諸比丘！當作 是學。」 |
So it is, monks! Think of it as learning. " |
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. |
8.8 （八）信 |
8.8 (eight) letter |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現於世， 爾時天及人民便蒙光澤，便有信心於戒、 聞、施、智慧，猶如秋時月光盛滿而無塵穢，普 有所照。 |
"If a person appears in the world, then the sky and the people will be illuminated, and they will have confidence in precepts, hearing, giving, and wisdom, just like the full moonlight in autumn without dust and dirt, shining everywhere. |
此亦如是。 |
This is also true. |
若多薩阿竭、阿羅呵、三耶 三佛出現世間，天及人民便蒙光澤，有信 心於戒、聞、施、智慧，如月盛滿，普照一切。 |
If the three Buddhas Dosa Aja, Aloha, and Sanye appear in the world, the heavens and the people will be illuminated, and they will have confidence in precepts, hearing, giving, and wisdom, and they will be like the full moon, illuminating everything. |
是 故，諸比丘！興恭敬心於如來所。 |
Yes, therefore, monks! Be respectful to the Tathagata. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
8.9 （九）熾盛 |
8.9 (9) Fierce |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現於世， 爾時天及人民皆悉熾盛，三惡眾生便自減 少。 |
"If a person appears in the world, the sky and the people will be in full bloom, and the three evil sentient beings will naturally decrease. |
猶如國界聖王治化時，彼城中人民熾盛， 隣國力弱。 |
Just like when the holy king of the country is ruling and transforming, the people in that city are prosperous and the neighboring countries are weak. |
此亦如是。 |
This is also true. |
若多薩阿竭出現世 時，三惡趣道便自減少。 |
If Dosa Aja appears in this world, the three lower realms will be reduced. |
如是，諸比丘！當信 向佛。 |
So it is, monks! Believe in the Buddha. |
是故，諸比丘！當作是學。」 |
Therefore, monks! Think of it as learning. " |
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. |
8.10 （一〇）無與等 |
8.10 (10) Nothing and equality |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現於 世，無與等者，不可摸則，獨步無侶，無有 儔匹，諸天、人民無能及者，信、戒、聞、施、智慧，無 能及者。 |
"If there is a person who appears in the world, who has no equals, who cannot be touched, who walks alone without a partner, who has no companions, the heavens and the people cannot reach him. Faith, precepts, hearing, charity, and wisdom cannot reach him. |
云何為一人？ |
Why is Yun a person? |
所謂多薩阿竭、阿羅呵、三 耶三佛。 |
The so-called three Buddhas, Dosa Aja, Aloha and Sanye. |
是謂一人出現於世，無與等者，不 可摸則，獨步無伴，無有儔匹，諸天、人民無 能及者，信、戒、聞、施、智慧，皆悉具足。 |
This means that when a person appears in the world, there is no equal, he is intangible, he walks alone without companions, he has no companions, and the heavens and people cannot reach him. He has faith, precepts, hearing, charity, and wisdom. |
是故，諸比 丘！當信敬於佛。 |
Therefore, monks! Believe in and respect the Buddha. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
須倫、益一道 光明及闇冥 |
Xu Lun, Yi Yi Dao, light and darkness |
道品、沒盡、信 熾盛、無與等 |
Taoism, endless, faith, blazing, unparalleled, etc. |
增壹阿含經卷第三 |
The third volume of the Agama Sutra |
Ekottarāgama 增壹阿含經 |
Ekottarāgama |
Chapter 9 一子品第九 |
Chapter 9 The ninth grade of one child |
9.1 （一）優婆斯 |
9.1 (1) Upas |
增壹阿含經卷第四 |
The fourth volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「猶如母人，心懷篤 信，唯有一子，恒作是念： |
"Like a mother who has deep faith in her heart and only has one son, she always thinks: |
『云何當教，使成 為人？』 |
"Why should we teach and make people become human beings?" 』 |
」 |
|
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「我等，世尊！不 解此義。 |
"We, World Honored One, do not understand this meaning. |
世尊是諸法之本，如來所陳，靡不 承受。 |
The World-Honored One is the root of all dharma. What the Tathagata has set forth cannot be tolerated. |
唯願世尊與諸比丘說此深法，聞已 奉行。」 |
I only hope that the World-Honored One will preach this profound Dharma to all the monks and practice it after hearing it. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念 之，吾當為汝分別其義。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will distinguish its meaning for you. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」爾時，諸比丘從佛受教。 |
World Honored One! "At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「猶 彼優婆斯心懷篤信，作是教訓： |
"Juppi Upas, with great faith in his heart, gave this teaching: |
『汝今在家， 當如質多長者，亦如象童子。 |
Now that you are at home, you should be like an elder with many qualities, and like a child. |
所以然者，此 是其限，此是其量。 |
Therefore, this is its limit, this is its quantity. |
世尊受證弟子，所謂質多 長者、象童子也。』 |
As a disciple of the World Honored One, the so-called elder with many qualities is like a boy. 』 |
若童子意欲剃除鬚髮， 著三法衣，出家學道，當如舍利弗、目犍連 比丘。 |
If a boy wants to shave off his beard and hair, wear the three dharma robes, and become a monk to learn Taoism, he should be like the monks Shariputra and Moggallāna. |
所以然者，此是其限，此是其量。 |
So, this is its limit, this is its quantity. |
所謂 舍利弗、目犍連比丘！好學正法，莫作邪業， 興起非法； |
The so-called Shariputra and Monk Moggallāna! Be eager to learn the righteous Dharma, and do not commit evil deeds or cause illegal acts; |
設汝生此染著之想，便當墜墮 三惡趣中。 |
If you have such thoughts, you will fall into the three lower realms. |
善念專心，不得者得，不獲者獲， 未得證者，今當受證。 |
If you concentrate on good thoughts, those who don't get it will get it, and those who don't get it will get it. Those who haven't got it will get it now. |
所以然者，諸比丘！ 信施之重，實不可消，令人不得至道。 |
So, monks! The importance of faith and charity cannot be eliminated, and it makes people unable to reach the right path. |
是故， 諸比丘！莫生染著之意，已生當滅。 |
Therefore, monks! Don't be attached to the idea, it has been born and should be destroyed. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
9.2 （二）優婆斯 |
9.2 (2) Upas |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「篤信優婆斯唯有一 女，彼當云何教訓成就？」 |
I firmly believe that Upas has only one daughter. How can I achieve this by teaching him? |
爾時，諸比丘白世 尊曰： |
At that time, the monks came to the World Honored One and said: |
「我等，世尊！不解此義。 |
"We, World Honored One, do not understand this meaning. |
世尊是諸法之 本，如來所陳，靡不承受。 |
The World-Honored One is the root of all dharma. What the Tathagata has set forth cannot be accepted by anyone. |
唯願世尊與諸比 丘說此深法，聞已奉行。」 |
I only wish that the World-Honored One could preach this profound Dharma to all the monks and practice it after hearing it. " |
爾時，世尊告諸比 丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念之，吾當為汝分別其 義。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will distinguish its meaning for you. |
諸比丘對曰： |
The monks said to each other: |
「如是。」 |
That's right. |
爾時，諸比丘從佛受 教。 |
At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「猶彼篤信優婆斯教訓女曰： |
"Jupai believed in Upas' teachings to his daughter, saying: |
『汝今在家者，當如拘讎多羅優婆斯、難陀母。 |
“You who are at home now should be like Kudorara Upas and Nanda Mother. |
所以然者，此是其限，此是其量。 |
So, this is its limit, this is its quantity. |
世尊受證 弟子，所謂拘讎多羅優婆斯、難陀母是。』 |
The disciples of the World-honored One who have received enlightenment are the so-called Kujūdāra Upas and Nanda Mothers. 』 |
若女 意欲剃除鬚髮，著三法衣，出家學道者，當 如讖摩比丘尼、優鉢花色比丘尼。 |
If a woman wants to shave off her beard and hair, wear the three dharma robes, and become a monk and learn Taoism, she should become a bhikshuni such as Chanmo or Upasana. |
所以然 者，此是其量，此是其限。 |
So, this is its quantity, this is its limit. |
所謂讖摩比丘尼、優 鉢華色比丘尼，好學正法，莫作邪業，興起 非法； |
The so-called Chanmo bhikshunis and Ubohuase bhikshunis love to learn the righteous Dharma and do not engage in evil deeds or engage in illegal activities; |
設汝生此染著之想， 便 當墜 墮 三惡 趣中。 |
If you have this thought of being infected, you will fall into the three lower realms. |
善念專心，不果者果，不獲者獲，未得 證者，今當受證。 |
If you concentrate on good thoughts, if they don't bear fruit, they will bear fruit; if you don't get it, you will get it; if you don't get it, you will get it now. |
所以然者，諸比丘！信施 之重，實不可消，令人不得至道之趣。 |
So, monks! The importance of trust and charity cannot be eliminated, and it makes people lose the interest of the Tao. |
是故， 諸比丘！莫生染著之想，已生當滅。 |
Therefore, monks! Don't have any thoughts of contamination, as they are already born and should be destroyed. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
9.3 （三）心 |
9.3 (3) Heart |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我不見一法疾於 心者，無譬可喻，猶如獼猴捨一取一，心 不專定。 |
“I don’t see a single thing that harms the mind, and I have no analogy to describe it. It’s like a macaque giving up one thing to take another, and the mind is not focused. |
心亦如是，前想、後想所不同者，以 方便法不可摸則，心迴轉疾。 |
The same is true for the mind. If the previous thoughts and later thoughts are different, if the convenient method cannot be touched, then the mind will turn quickly. |
是故，諸比丘！ 凡夫之人不能觀察心意。 |
Therefore, monks! Ordinary people cannot observe the mind. |
是故，諸比丘！常 當降伏心意，令趣善道，亦當作是學。」 |
Therefore, monks! You should always subdue your mind and follow the good path, and learn from it. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
9.4 （四）心 |
9.4 (4) Heart |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我不見一法疾於心 者，無譬可喻，猶如獼猴捨一取一，心不 專定。 |
"I don't see a single thing that harms the mind. I have no analogy to describe it. It's like a macaque giving up one thing to take another, without a single-minded mind. |
心亦如是，前想、後想所念不同，是故， 諸比丘！凡夫之人不能觀察心意所由。 |
The same is true in the mind. What you think before and what you think after are different. Therefore, bhikkhus! Ordinary people cannot observe where the mind is. |
是 故，諸比丘！常當降伏心意，得趣善道，是 故，諸比丘！當作是學。」 |
Yes, therefore, monks! You should always subdue your mind and attain the good path. Therefore, bhikkhus! Think of it as learning. " |
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. |
9.5 （五）墮 |
9.5 (5) Fall |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我恒觀見一人心中 所念之事，此人如屈伸臂頃墮泥 黎 中。 |
"I have always observed that what is in a person's mind is like a person who bends his arms and falls into the mud and dawn. |
所以然者，由惡心故，心之生病墜墮地 獄。」 |
Therefore, due to nausea, the heart becomes sick and falls into hell. " |
爾時，世尊便說偈言： |
At that time, the World-Honored One spoke a verse: |
「猶如有一人， 心懷瞋恚想， |
"It is like a man who harbors angry thoughts, |
今告諸比丘， 廣演其義趣。 |
Now I tell all the bhikkhus to expound its meaning. |
今正是其時， 設有命終者， |
Now is the time, and those who are destined to die, |
假令入地獄， 由心穢行故。 |
If you are destined to go to hell, it is because of your evil heart. |
「是故，諸比丘！當降伏心，勿生穢行。 |
"Therefore, bhikkhus, you should subdue your mind and refrain from filthy behavior. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
9.6 （六）生天 |
9.6 (6) Birthday |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我恒觀見一人心中 所念之事，如屈伸臂頃而生天上。 |
"I have always observed that the things that are on one's mind appear in the sky just like bending and stretching one's arms. |
所以 然者，由善心故； |
Therefore, it is because of a kind heart; |
已生善心，便生天上。」 |
Once you have a kind heart, you will be born in heaven. " |
爾 時，世尊便說偈言： |
At that time, the World-Honored One spoke a verse: |
「設復有一人， 而生善妙心， |
"Suppose there is a person who has a good and wonderful mind. |
今告諸比丘， 廣演其義趣。 |
Now I tell all the monks to expound its meaning. |
今正是其時， 設有命終者， |
Now is the time, and those who are destined to die, |
便得生天上， 由心善行故。 |
Then he will be reborn in heaven because of his good deeds. |
「是故，諸比丘！當發淨意，勿生穢行。 |
"Therefore, bhikkhus, you should develop a pure mind and avoid filthy behavior. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
9.7 （七）男女 |
9.7 (7) Men and women |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我於此眾中，不見一 法最勝最妙，眩惑世人，不至永寂，縛著牢 獄，無有解已。 |
"Among all the people, I don't see a Dharma that is the most supreme and most wonderful. It dazzles the world, does not lead to eternal silence, and is bound to a prison with no solution. |
所謂男子見女色已，便起 想著，意甚愛敬，令人不至永寂，縛著牢獄， 無有解已，意不捨離，周旋往來，今世後世， 迴轉五道，動歷劫數。」 |
It is said that when a man sees a woman's lust, he starts to think about it, which means he loves and respects her so much that he will not be in eternal silence. He is bound to a prison with no solution. Doom. " |
爾時，世尊便說偈曰： |
At that time, the World-Honored One spoke a verse: |
「梵音柔軟聲， 如來說難見； |
"The soft sound of Sanskrit sounds is difficult to see, as the Tathagata says; |
或復有時見， 繫念在目前。 |
Maybe we'll see you again, but I'll keep my thoughts in mind now. |
亦莫與女人， 往來與言語； |
Don’t interact or talk to women; |
恒羅伺捕人， 不得至無為。 |
Heng Luo is waiting to catch people, but he cannot do anything. |
「是故，諸比丘！當除諸色，莫起想著。 |
"Therefore, bhikkhus, when you get rid of all forms, don't think about it. |
如是， 諸比丘！當作是學。」 |
So, bhikkhus! Think of it as learning. " |
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. |
9.8 （八）想受樂 |
9.8 (8) Want to have fun |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我於此眾中，不見 一法最勝最妙，眩惑世人，不生永寂，縛 著牢獄，無有解已。 |
"Among all the people, I don't see a single Dharma that is the most supreme and most wonderful. It dazzles the world, does not give birth to eternal silence, and is bound to a prison with no solution. |
所謂女見男子色已， 便起想著，意甚愛敬，令人不至永寂，縛著 牢獄，無有解已。 |
It is said that when a woman sees a man's lust, she starts to think of him, which means she loves and respects him so much that he will not be in eternal silence. He is bound to a prison with no solution. |
意不捨離，周旋往來，今 世後世，迴轉五道，動歷劫數。」 |
The mind never abandons it, going back and forth, going through the five paths of this life and the next, and going through many calamities. " |
爾時，世尊便 說偈曰： |
At that time, the World-Honored One spoke a verse: |
「若生顛倒想， 興念恩愛心， |
"If you think upside down, think of kindness and love, |
除念意染著， 便無此諸穢。 |
Except for the contamination of thoughts and thoughts, there will be no such impurities. |
「是故，諸比丘！當除諸色，莫起想著。 |
"Therefore, bhikkhus, when you get rid of all forms, don't think about it. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
9.9 （九）欲想 |
9.9 (9) Desire |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我於此眾中，不見 一法，無欲想便起欲想； |
"I don't see a single dharma in this crowd, and I have no desire to think about it. |
已起欲想便增益。 |
Once you have the desire, you will gain. |
無瞋恚想便起瞋恚； |
If there is no anger, anger will arise when you think about it; |
已起瞋恚便增多。 |
Anger will increase when anger arises. |
無 睡眠想便起睡眠； |
None: Wake up when you think of sleep; |
已起睡眠便增多。 |
Sleep increases after waking up. |
無調 戲想便起調戲； |
No Tiao: Teasing occurs whenever one thinks of teasing; |
已起調戲便增多。 |
The teasing increases as soon as it starts. |
無疑想 便起疑想； |
Without a doubt, doubts arose; |
已起疑想便增多。 |
Suspicions have increased. |
亦當觀惡露 不淨想，設作亂想，無欲想便有欲想； |
You should also observe lochia, impure thoughts, and random thoughts. If there are no desirous thoughts, then there will be desirous thoughts; |
已 有欲想便增多。 |
Desires and thoughts will increase. |
瞋恚、睡眠，本無疑想便起 疑想； |
Anger, sleep, and doubts arise from thoughts; |
疑想已起便增多。 |
Suspicions have arisen and increased. |
是故，諸比丘！莫作 亂想，常當專意。 |
Therefore, monks! Don't have random thoughts, and always be attentive. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
9.10 （一〇）欲想 |
9.10 (10) Desire |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我於此法中，不見 一法，未有欲想便不生欲想； |
"I don't see a single dharma in this Dharma. If there is no desire, there will be no desire; |
已生欲想 便能滅之。 |
Once desires have arisen, they can be extinguished. |
未生瞋恚想便不生，已生瞋恚 想便能滅之。 |
If anger has not yet arisen, thoughts will not arise; if anger has arisen, thoughts can be extinguished. |
未生睡眠想便不生； |
Before sleep occurs, thoughts will not arise; |
已生 睡眠想便能滅之。 |
Once the thought of sleep has occurred, it can be extinguished. |
未生調戲想便不生； |
If you think about teasing before it happens, it won’t happen; |
已 生調戲想便能滅之。 |
Once the thought of teasing has arisen, it can be extinguished. |
未生疑想便不生； |
If there is no doubt, there will be no doubt; |
已生疑想便能滅之。 |
If you have any doubts, you can put them to rest. |
亦當觀惡露不淨，已 觀惡露不淨，未生欲想便不生； |
You should also observe that lochia is impure. Having observed that lochia is impure, desires will not arise before they arise; |
已生便能 滅之。 |
Once it is born, it can be destroyed. |
未生瞋恚便不生； |
Anger will not arise before it arises; |
已生瞋恚便能 滅之。 |
Once anger has arisen, it can be extinguished. |
乃至疑，未生疑想便不生； |
Even doubts will not arise before doubts arise; |
已生疑 想便能滅之。 |
If you have any doubts, you can eliminate them just by thinking about them. |
是故，諸比丘！常當專意觀不 淨想。 |
Therefore, monks! Always concentrate on observing without thinking. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
二斯及二心 一墮一生天 |
Two things and two minds, one will fall into heaven for the rest of his life |
男女想受樂 二欲想在後 |
Men and women want to feel happy, but their desires come later |
10.1 （一）無慢 |
10.1 (1) No slowness |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣 布一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法，廣布一法已，便得神通， 諸行寂靜，得沙門果，至泥洹界。 |
Once you practice a Dharma and spread it widely, you will gain supernatural powers, your actions will be peaceful, you will gain the fruit of Samana, and you will reach the realm of mud. |
云何為一 法？ |
What is a law? |
所謂無放逸行。 |
The so-called no leisure behavior. |
云何為無放逸行？ |
Why is there no leisure? |
所謂 護心也。 |
The so-called protecting the heart. |
云何護心？ |
How can you protect your heart? |
於是，比丘！常守護心有 漏、有漏法，當彼守護心有漏、有漏法，於有 漏法便得悅豫，亦有信樂，住不移易，恒專 其意，自力勸勉。 |
So, bhikkhu! Always guard the outflows and outflowing dharmas in your mind. When you guard the outflows and outflowing dharmas in your mind, you will gain joy and faith in the outflowing dharmas. |
「如是。 |
"That's right. |
比丘！彼無放逸行，恒 自謹慎。 |
Bhikkhu! He does not act carelessly and is always cautious. |
未生欲漏便不生； |
Desire and leakage will not arise before they arise; |
已生欲漏便能使 滅； |
Desire and outflow can be destroyed once it has arisen; |
未生有漏便不生； |
If there is leakage before it is born, it will not be born; |
已生有漏便能使滅； |
Any leakage that has already arisen can be eliminated; |
未生無明漏便不生； |
If the outflow of ignorance does not arise, it will not arise; |
已生無明漏便能使滅。 |
The outflow of ignorance that has arisen can be eliminated. |
比丘於彼無放逸行，閑靜一處，恒自覺知而 自遊戲，欲漏心便得解脫，有漏心、無明漏心 便得解脫。 |
A bhikkhu does not wander around there, he stays in a quiet place, and always plays with self-awareness. The mind with outflows of desire will be liberated, and the mind with outflows of ignorance and the mind with outflows of ignorance will be liberated. |
已得解脫，便得解脫智，生死已 盡，梵行已立，所作已辦，更不復受有，如實 知之。」 |
Once you have attained liberation, you have attained the wisdom of liberation. Birth and death are over, the holy life has been established, what you have done has been done, and you no longer feel anything, and know it as it really is. " |
爾時，世尊便說斯偈： |
At that time, the World Honored One said this verse: |
「無憍甘露跡， 放逸是死徑； |
"There is no trace of the dew of sorrow, and letting loose is the path to death; |
無慢則不死， 慢者即是死。 |
If you are not slow, you will not die; if you are slow, you will die. |
「是故，諸比丘！當念修行無放逸行。 |
"Therefore, bhikkhus, please remember to practice without hesitation. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
10.2 （二）無慢 |
10.2 (2) No slowness |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行一法，當廣布 一法； |
“You should practice one Dharma and spread one Dharma widely; |
修行一法，廣布一法已，便得神通，諸 行寂靜，得沙門果，至泥洹處。 |
Once you practice a Dharma and spread it widely, you will gain supernatural powers, become silent in all your actions, attain the fruit of Samana, and reach the place of mud. |
云何為一法？ |
What is a method? |
謂無放逸行於諸善法。 |
It is said that there is no laxity in practicing all good dharma. |
云何無放逸行？ |
Why don't you take a leisurely approach? |
所 謂不觸嬈一切眾生，不害一切眾生，不惱 一切眾生，是謂無放逸行。 |
The so-called not to offend all sentient beings, not to harm all living beings, and not to annoy all living beings is to practice non-relaxation. |
彼云何名善法？ |
What is the name of good law? |
所謂賢聖八道品： |
The so-called eight virtues of sage: |
等見、等方便、等語、等行、等 命、等治、等念、等定，是謂善法。」 |
Such seeing, such expediency, such speech, such conduct, such destiny, such treatment, such mindfulness, and such concentration are called wholesome dharma. " |
爾時，世尊便 說偈曰： |
At that time, the World-Honored One spoke a verse: |
「施一切眾生， 不如法施人； |
"Giving to all sentient beings is not as good as giving the Dharma to others; |
雖施眾生福， 一人法施勝。 |
Even though it benefits all sentient beings, one person’s method of giving is the best. |
「是故，諸比丘！當修行善法。 |
"Therefore, monks, you should practice good deeds. |
如是，諸比丘！當 作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
10.3 （三）念 |
10.3 (3) Thoughts |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當云何觀檀越施 主？」 |
How can I view Tan Yue as the donor? |
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「世尊是諸法之 王，唯願世尊與諸比丘而說此義，聞已盡 當奉持。」 |
The World-Honored One is the King of all Dharmas. I only wish that the World-Honored One and the monks would expound this meaning. After hearing it, they should uphold it. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善 思念之，我當與汝分別其義。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will distinguish its meaning from you. |
對曰： |
To say: |
「如是。 |
"That's right. |
世 尊！」爾時，諸比丘從佛受教。 |
World Honored One! "At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「檀越施 主當恭敬，如子孝順父母，養之、侍之，長益 五陰，於閻浮利地現種種義。 |
"Tan Yue donors should be respectful, like a son who is filial to his parents, raise him, and serve him, so that the five yins will grow and benefit him, and all kinds of righteousness will manifest in Jambuli. |
觀檀越主 能成人戒、聞、三昧、智慧。 |
The Lord of Guantan Yue can achieve moral precepts, hearing, samadhi, and wisdom in adults. |
諸比丘多所饒益， 於三寶中無所罣礙，能施卿等衣被、飲食、 床榻、臥具、病瘦醫藥。 |
The monks have benefited a lot and have nothing in the Three Jewels. They can provide you with clothing, quilts, food and drink, beds, bedding, and medicine for the sick and thin. |
是故，諸比丘！當有慈 心於檀越所，小恩常不忘，況復大者！恒 以慈心向彼檀越，說身、口、意清淨之行，不 可稱量，亦無有限。 |
Therefore, monks! You should have a compassionate heart towards Tan Yue, and never forget small kindnesses, and what will happen if they are great! Constantly address that Tan Yue with loving-kindness and say that the pure conduct of body, speech, and mind is immeasurable and infinite. |
身行慈，口行慈，意行 慈，使彼檀越所施之物，終不唐捐，獲其大 果，成大福祐，有大名稱，流聞世間，甘露法 味。 |
Act kindly with your body, act kindly with your mouth, and act kindly with your mind, so that you can surpass the things you give to others, never give them away, reap great results, achieve great blessings, have a great name, spread throughout the world, and smell the nectar of Dharma. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，世尊便說 偈曰： |
At that time, the World-Honored One spoke a verse: |
「施以成大財， 所願亦成就； |
"Giving money will bring you great wealth, and your wishes will come true; |
王及諸賊盜， 不能侵彼物。 |
The king and all the thieves and thieves cannot invade that thing. |
施以得王位， 紹繼轉輪處； |
Give to get the throne, Shao succeeds at the wheel turning place; |
七寶具足成， 本施之所致。 |
The seven treasures are sufficient, and this is the result of this gift. |
布施成天身， 首著雜寶冠； |
His alms are transformed into a heavenly body, with a crown of miscellaneous treasures on his head; |
與諸妓女遊， 本施之果報。 |
Traveling with prostitutes is the result of this kindness. |
施得天帝釋， 天王威力盛； |
Give to the Heavenly Emperor, and the Heavenly King will be powerful; |
千眼莊嚴形， 本施之果報。 |
The majestic form of Thousand Eyes is the result of this gift. |
布施成佛道， 三十二相具； |
The path to Buddhahood through giving has the thirty-two characteristics; |
轉無上法輪， 本施之果報。」 |
Turning the Supreme Dharma Wheel is the result of this gift. " |
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. |
10.4 （四）檀 |
10.4 (4) Tan |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「檀越施主當云何 承事、供養，精進、持戒諸賢聖人？」 |
How can the donor of Tanyue serve, support, diligently, and uphold the precepts of all the sages and saints? |
爾時，諸比丘 白世尊曰： |
At that time, the monks came to the World Honored One and said: |
「世尊是諸法之王，唯願世尊與 諸比丘而說此義，盡當奉持。」 |
The World-Honored One is the King of all Dharmas. I only hope that the World-Honored One and all the monks will speak this meaning and uphold it. |
爾時，世尊告 諸比丘： |
At that time, the World-Honored One told the monks: |
「諦聽！諦聽！善思念之，我當與汝分 別其義。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will distinguish its meaning from you. |
對曰： |
To say: |
「如是，世尊！」爾時，諸比丘從佛 受教。 |
"So, World Honored One!" At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「檀越施主承事、供養，精進、 持戒諸多聞者，猶如與迷者指示其路，糧 食乏短而給施食，恐怖之人令無憂惱，驚 畏者教令莫懼，無所歸者與作覆護，盲者 作眼目，與病作醫王。 |
"Tan Yue's almsgiver, who carries out services and makes offerings, is diligent and upholds the precepts, and many listeners, is like showing the way to a lost person. He gives food to those who are short of food. He who is frightened makes people worry-free. He who is frightened tells him not to be afraid. He who has nowhere to return. He serves as a protector, serves as eyes for the blind, and serves as a healer for the sick. |
猶如田家農夫修治 田業，除去穢草，便能成就穀食。 |
Just like a farmer who cultivates his fields and removes the filthy weeds, he can produce grain. |
比丘常當 除棄五盛陰病，求入無畏泥洹城中。 |
Bhikkhus should always get rid of the five yin diseases and seek to enter the city of fearless mud. |
如 是，諸比丘！檀越施主承事、供養，精進、持戒諸 多聞者，當施。」 |
So it is, monks! Tanyue almsgiver takes care of things, makes offerings, is diligent and upholds the precepts, and those who have heard of them should give alms. " |
爾時，阿那邠持長者集在彼 眾，爾時長者阿那邠持白世尊曰： |
At that time, the elder Anaphitchi gathered among those people. At that time, the elder Anaphitchi said to the World-Honored One: |
「如是，世尊！ 如是，如來！一切施主及與受者猶吉祥瓶，諸 受施人如毘沙王，勸人行施如親父母，受 施之人是後世良祐，一切施主及與受者猶如 居士。」 |
As it is, World Honored One! As it is, Tathagata! All donors and recipients are like auspicious bottles, and all recipients are like King Bisha. I urge people to give as if they were their own parents. Those who receive donations are blessings in future generations. All donors and recipients are like Lay Buddhist. |
世尊告曰： |
The World Honored One said: |
「如是，長者！如汝所言。」 |
That's right, elder! It's as you said. |
阿那 邠持長者白世尊曰： |
Ana, the elder Pingchi said to the World-Honored One: |
「自今已後，門不安守， 亦不拒逆比丘、比丘尼、優婆塞、優婆斯，及諸 行路乏糧食者。」 |
From now on, I will not guard my door, nor will I refuse to defy bhikkhus, nuns, upasakas, upasas, or anyone who is traveling and lacks food. |
爾時，阿那邠持長者白世 尊曰： |
At that time, the elder Anathara said to the World Honored One: |
「唯願世尊及比丘眾受弟子請。」 |
I only hope that the World Honored One and all the monks will be invited by my disciples. |
爾時，世 尊默然受長者請。 |
At that time, the World Honored One silently accepted the elder's invitation. |
爾時，長者見世尊默然 受請，即禮佛三匝，還歸所在，到舍已，即其 夜辦具甘饌種種飯食，廣敷坐具，自白： |
At that time, the elder saw that the World-Honored One was silently accepting the invitation. He paid homage to the Buddha three times and returned to his place. When he arrived at his home, he prepared a variety of sweet and delicious food for the night, spread the seating utensils widely, and said to himself: |
「時 到，食具已辦，唯願世尊願時臨顧。」 |
The time has come and the tableware has been prepared. I only hope that the World Honored One will come and take care of me. |
爾時，世 尊將諸比丘眾，著衣持鉢，詣舍衛城，至長 者家，到已，各自就座，諸比丘僧亦各隨次 坐。 |
At that time, the World Honored One led all the monks, dressed in robes and holding alms bowls, to the elder's house in the city guard. When they arrived, they each took their seats, and the monks and monks also took their seats. |
爾時，長者見佛、比丘眾坐定，手自斟酌，行 種種飲食。 |
At that time, the elder saw the Buddha and the monks sitting still, thinking with their hands, and doing various kinds of food and drink. |
以行種種飲食，各收鉢坐，更取 卑座，在如來前欲聽聞法。 |
They practiced various kinds of food and drink, each took his alms bowl and sat down, and even took a humble seat, hoping to listen to the Dharma before the Tathagata. |
爾時，長者白 世尊言： |
At that time, the elder said to the World Honored One: |
「善哉！如來！聽諸比丘隨所須物三 衣、鉢盂、鍼筒、尼師壇、衣帶、法澡罐，及餘 一切沙門雜物，盡聽弟子家取之。」 |
Excellent! Tathagata! Listen to the monks and take what you need: three robes, an alms bowl, a syringe, a nun's altar, a belt, a Dharma bath pot, and all the rest of the recluse's miscellaneous things. Listen to your disciples' homes and take them. |
爾時，世尊 告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等若須衣裳、鉢器及尼師壇、法 澡罐，及餘一切沙門雜物，聽使此取，勿 足疑難，起想著心。」 |
If you need clothes, alms bowls, a nun's altar, a bath pot, and all the other relics of the ascetic monks, just listen to me and take them. Don't hesitate to ask questions, just think about them. |
爾時，世尊與長者阿那 邠持說微妙之法。 |
At that time, the World-Honored One and the elder Anāxīchi expounded the subtle Dharma. |
說妙法已，便從坐起 而去。 |
After explaining the wonderful method, he stood up from his seat and left. |
當於爾時，阿那邠持復於四城門而 廣惠施，第五市中，第六在家，須食與食，須 漿與漿，須車乘、妓樂、香熏、瓔珞，悉皆與之。 |
At that time, Anāpī was stationed at the gates of the four cities and gave generous gifts. In the fifth city and the sixth at home, he needed food and drink, drink and drink, carriages, prostitutes, incense, and necklaces. Everyone goes with it. |
爾時，世尊聞長者阿那邠持於四城門中 廣作惠施，復於大市布施貧乏，復於家內 布施無量。 |
At that time, the World-Honored One heard that the elder Anaphitchi was doing charity extensively in the gates of the four cities. He again gave alms to the poor in the big cities, and again gave immeasurable alms at home. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我弟子中第 一優婆塞好喜布施，所謂須達長者是。」 |
The greatest Upasaka among my disciples is fond of giving alms, the so-called Elder Suda. |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
10.5 （五）施 |
10.5 (5) Giving |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，阿那邠持長者便往至世尊所，頭 面禮世尊足，在一面坐。 |
At that time, the elder Anaphitchi went to where the Blessed One was, bowed his head to the Blessed One's feet, and sat down on one side. |
世尊告曰： |
The World Honored One said: |
「云何，長 者！貴家恒布施貧乏耶？」 |
Why, sir! Your family always gives to the poor? |
長者對曰： |
The elder said to him: |
「如是。 |
"That's right. |
世 尊！恒布施貧乏，於四城門而廣布施，復 在家中給與所須。 |
World Honored One! Always give alms to the poor, give widely at the four city gates, and give what is needed at home. |
世尊！我或時作是念，并 欲布施野、飛鳥、猪、狗之屬。 |
World Honored One! Sometimes I have this thought and want to give alms to wild birds, pigs, and dogs. |
我亦無是念，此 應與，此不應與。 |
I also have no thoughts that this should be done and this should not be done. |
亦復無是念，此應與多， 此應與少。 |
There is no longer any thought that this should be more, and this should be less. |
我恒有是念，一切眾生皆由食 而存其命，有食便存，無食便喪。」 |
I have always thought that all living beings rely on food to survive. If they have food, they will survive. If they don’t have food, they will die. " |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！長者！汝乃以菩薩心，專精一意 而廣惠施。 |
"How good! How good! Elder! You have a bodhisattva heart, concentrate on one thought, and benefit widely. |
然此眾生由食得濟，無食便喪。 |
However, all sentient beings benefit from food, but will perish without food. |
長者！汝當獲大果，得大名稱，有大果報， 聲徹十方，得甘露法味。 |
Senior citizens! You should achieve great results, obtain great names, have great retributions, have your voice resounding throughout the ten directions, and receive the taste of nectar from the Dharma. |
所以然者，菩薩之 處恒以平等心而以惠施，專精一意，念眾 生類由食而存，有食便濟，無食便喪。 |
Therefore, a Bodhisattva always gives charity with an equanimity, concentrates on one thought, and thinks that all living beings survive by eating. If they have food, they will be saved, and if they don’t have food, they will lose. |
是謂， 長者！菩薩心所安處而廣惠施。」 |
That is to say, elder! The bodhisattva's heart is at peace and he gives generous benefits. " |
爾時，世尊便 說偈曰： |
At that time, the World-Honored One spoke a verse: |
「盡當普惠施， 終無悋悔心， |
"As much as you can give to others, you will never regret it. |
必當遇良友， 得濟到彼岸。 |
You must meet good friends and be helped to the other side. |
「是故，長者！當平等意而廣惠施。 |
"That's why, elders! We should be equal and willing to give generously. |
如是，長者！ 當作是學。」 |
If so, elder! Think of it as learning. " |
爾時，長者聞佛所說，歡喜奉 行。 |
At that time, the elder heard what the Buddha said and followed it with joy. |
10.6 （六）慳無厭 |
10.6 (6) Insatiable |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「如我今日審知眾 生根原所趣，亦知布施之報。 |
"As I examine today and know the origin of people's roots, I also know the rewards of giving. |
最後一 摶 之 餘，已不自食，惠施他人，爾時不起憎嫉之 心如毛髮許。 |
After the last shovel, he no longer feeds himself and helps others, and now he can no longer feel hatred and jealousy as much as a hair on his head. |
以此眾生不知施之果報，如 我皆悉知之。 |
Therefore, all sentient beings do not know the consequences of giving, just as I know them all. |
施之果報，平等之報，心無有 異。 |
The rewards of giving are equal, and there is no difference in mind. |
是故，眾生不能平等施而自墮落，恒有 慳嫉之心，纏裹心意。」 |
Therefore, all sentient beings cannot be equal in giving and thus fall into depravity. They always have a jealous heart that wraps up their minds. " |
爾時，世尊便說偈曰： |
At that time, the World-Honored One spoke a verse: |
「眾生不自覺， 如來之言教； |
"All living beings are unaware of the Tathagata's words and teachings; |
常當普惠施， 專向真人所。 |
Always be charitable to all, and be dedicated to the true person. |
志性以清淨， 所獲福倍多； |
If your will is pure, you will gain twice as much blessing; |
等共分其福， 後得大果報。 |
Let's share the blessings together and get great rewards later. |
所施今善哉， 心向廣福田； |
What you have done is good now, and my heart is looking towards the field of great blessings; |
於此人間逝， 必生於天上。 |
If you die here on earth, you will be reborn in heaven. |
以到彼善處， 快樂自娛樂； |
By going to that good place, you will be happy and entertained; |
吉祥甚歡悅， 一切無乏短。 |
Auspicious and joyful, nothing short of shortcomings. |
以天威德業， 玉女為營從； |
With the power of God and good deeds, the jade girl is the camp follower; |
平等之施報， 故獲此福祐。」 |
Equality repays, so we receive this blessing. " |
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. |
10.7 （七）施福 |
10.7 (7) Blessing |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等莫畏福報，所 以然者，此是受樂之應，甚可愛敬。 |
"Don't be afraid of blessings, because this is the response to happiness, and it is very lovely and respectful. |
所以名 為福者，有此大報。 |
Therefore, those who are called blessed will have such great rewards. |
汝等當畏無福。 |
You should be afraid of not being blessed. |
所以 然者，此名苦之原本，愁憂苦惱不可稱記， 無有愛樂，此名無福。 |
Therefore, the origin of this suffering is that sorrow and anguish cannot be remembered, there is no love and joy, and this is not blessed. |
比丘！昔我自念七年 行慈心，復過七劫不來此世，復於七劫 中生光音天，復於七劫生空梵天處為 大梵天，無與等者統百千世界，三十六反 為天帝釋形，無數世為轉輪王。 |
Bhikkhu! In the past, I thought that after seven years of practicing loving-kindness, I would not come back to this world for seven more kalpas. I would be born again in the light and sound heaven during the seven kalpas. I would be born in the sky Brahma heaven again in the seven kalpas and become the Great Brahma heaven. There are no equals to rule hundreds of thousands of worlds. Thirty-six years later, he became the Emperor of Heaven and became the King of Wheels in countless lives. |
是故，諸比丘！ 作福莫惓。 |
Therefore, monks! Don't worry about blessings. |
所以然者，此名受樂之應，甚 可愛敬，是謂名為福。 |
Therefore, this name corresponds to happiness, which is very lovely and respectful, so it is called blessing. |
汝等當畏無福。 |
You should be afraid of not being blessed. |
所 以然者，苦之原本，愁憂苦惱不可稱記，此 名無福。」 |
Therefore, the origin of suffering is that sorrow and pain cannot be remembered, and this name is not blessed. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「快哉福報， 所願者得， 速至滅盡， |
"Happy blessings, those who wish for them will get them, and they will soon be destroyed. |
到無為處。 |
To a place of inaction. |
正使億數， 天魔波旬， |
Just making hundreds of millions of demons wave, |
亦不能嬈， 為福業者。 |
You can't be a lascivious person, just be a blessing person. |
彼恒自求， |
He always seeks for himself, |
賢聖之道， 便盡除苦， 後無有憂。 |
The way of the virtuous and sage eliminates all suffering and leaves you with no worries in the future. |
「是故，諸比丘！為福莫厭。 |
"That's why, bhikkhus, don't be weary of blessings. |
是故，諸比丘！當作 是學。」 |
Therefore, monks! Think of it as learning. " |
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. |
10.8 （八）魔波句 |
10.8 (8) Magic Phrase |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有承順一法，不 離一法，魔波旬不能得其便，亦不能來 觸嬈人。 |
"If one adheres to one Dharma and does not deviate from one Dharma, the demon wave will not be able to take advantage of it, and it will not be able to touch people. |
云何為一法？ |
What is a method? |
謂功德福業。 |
It's called meritorious deeds. |
所以然 者，自憶往昔在道樹下，與諸菩薩集在一 處，弊魔波旬將諸兵眾數千萬億，種種形貌， 獸頭人身不可稱計，天、龍、鬼、神、阿須倫、迦留 羅、摩休勒等，皆來運集。 |
Therefore, I recall that in the past, under the Tao tree, I gathered with all the Bodhisattvas, and evil demons gathered tens of thousands of millions of soldiers with various shapes, including beast heads, human bodies, gods, dragons, ghosts, and gods. , Ashulun, Galulu, Mosiule, etc. all came to transport and gather. |
「時，魔波旬而語我 言： |
"At that time, a demonic wave came and spoke to me: |
『沙門速投于地！』佛以福德大力，降伏魔 怨，諸塵垢消，無有諸穢，便成無上正真道。 |
"Throw the Samana to the ground quickly!" ” With the power of merit, the Buddha subdued the demons and resentments, all dust and dirt disappeared, and there was no longer any filth, and he became the supreme true path. |
諸比丘！當觀此義，其有比丘功德具足者， 弊魔波旬不能得其便，壞其功德。」 |
Monks! When looking at this meaning, if a bhikkhu has sufficient merits and virtues, evil demons cannot take advantage of them and destroy their merits. " |
爾時，世 尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「有福快樂， 無福者苦， 今世後世， |
"Those who are blessed are happy; those who are not blessed are miserable; in this world and the next, |
為福受樂。 |
Be happy for the sake of blessing. |
「是故，諸比丘！為福莫惓。」 |
That's why, bhikkhus, don't worry about 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. |
10.9 （九）惡趣 |
10.9 (9) Bad Destiny |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有比丘修行一 法，便不能壞敗惡趣，一為趣善，一為趣 泥洹。 |
"If a bhikkhu practices one method, he will not be able to destroy the evil realms, one is good and the other is muddy. |
云何修行一法，不能壞敗惡趣？ |
How can one practice one method and not destroy the evil realms? |
所 謂心無篤信，是謂修此一法不壞敗惡 趣。 |
The so-called lack of deep faith in the heart means that practicing this method will not destroy the lower realms. |
云何修行一法趣善處者？ |
How can one practice a Dharma and be good at it? |
所謂心行篤 信，是謂修此一法得趣善處。 |
The so-called sincerity of mind and conduct means practicing this method to achieve good results. |
云何修行一 法得至泥洹？ |
How can one practice a Dharma and reach Nihuan? |
所謂恒專心念，是謂修行此 法得至泥洹。 |
The so-called constant concentration of mind means that practicing this method will lead to the mud. |
是故謂，諸比丘！專精心意， 念諸善本。 |
This is why it is said, monks! Concentrate your mind and memorize all the good books. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
10.10 （一〇）一人 |
10.10 (10) One person |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現於 世，此眾生類便增壽益算，顏色光潤，氣力熾 盛，快樂無極，音聲和雅。 |
"If a person appears in the world, this kind of living beings will have long lifespan, bright color, strong energy, endless happiness, and gentle and elegant voice. |
云何為一人？ |
Why is Yun a person? |
所謂 如來、至真、等正覺。 |
The so-called Tathagata, the Supreme Being, and the Right Enlightenment. |
此謂一人出現於世，此 眾生類便增壽益算，顏色光潤，氣力熾盛，快 樂無極，音聲和雅。 |
This means that when a person appears in the world, all sentient beings will have long lifespan, bright color, strong energy, infinite happiness, and harmonious sound. |
是故，諸比丘！常當專精一 心念佛。 |
Therefore, monks! Always concentrate on reciting the Buddha's name. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
無慢二、念壇 二施、堅無厭 |
No Arrogance 2. Mindfulness of the Altar The 2. Giving, Persistence and Insatiable |
施福、魔波旬 惡趣及一人 |
Shi Fu, Mo Bo Xun, Bad Destiny and One Person |
增壹阿含經卷第四 |
The fourth volume of the Agama Sutra |
11.1 （一）阿那含 |
11.1 (1) Anagami |
增壹阿含經卷第五 |
The fifth volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當滅一法，我證卿 等成阿那含。 |
"When one dharma is destroyed, I will prove to you that you will become an anagami. |
云何為一法？ |
What is a method? |
所謂貪欲。 |
The so-called greed. |
諸比 丘！當滅貪欲，我證卿等得阿那含。」 |
Monks! When greed is eliminated, I will prove to you that you will obtain Anagami. " |
爾時，世 尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「貪婬之所染， 眾生墮惡趣； |
"Contaminated by greed and sexual immorality, all living beings fall into the lower realms; |
當懃捨貪欲， 便成阿那含。」 |
When you diligently give up greed, you will become an anagami. " |
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. |
11.2 （二）阿那含 |
11.2 (2) Anagami |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當滅一法，我證汝 等成阿那含。 |
"When one dharma is destroyed, I will realize that you have become an anagami. |
云何為一法？ |
What is a method? |
所謂瞋恚是。 |
The so-called anger is. |
諸 比丘！當滅瞋恚，我證汝等得阿那含。」 |
Monks! When anger is eliminated, I will prove to you that you will obtain Anagami. " |
爾時， 世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「瞋恚之所染， 眾生墮惡趣； |
"Contaminated by anger, all living beings fall into the lower realms; |
當懃捨瞋恚， 便成阿那含。」 |
When you give up anger diligently, you become an anagami. " |
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. |
11.3 （三）阿那含 |
11.3 (3) Anagami |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當滅一法，捨離一 法，我證汝等成阿那含。 |
"When you destroy one dharma and give up one dharma, I will realize that you have become an anagami. |
云何為一法？ |
What is a method? |
所謂 愚癡。 |
The so-called ignorance. |
是故，諸比丘！當滅愚癡，我與卿等 證阿那含。」 |
Therefore, monks! When ignorance and delusion are eradicated, you and I will realize Anagami. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「愚癡之所染， 眾生墮惡趣； |
"Contaminated by ignorance, all living beings fall into the lower realms; |
當懃捨愚癡， 便成阿那含。」 |
When you are diligent and give up ignorance, you will become an anagami. " |
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. |
11.4 （四）阿那含 |
11.4 (4) Anagami |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當滅一法，捨離一 法，我證汝等成阿那含。 |
"When you destroy one dharma and give up one dharma, I will realize that you have become an anagami. |
云何為一法？ |
What is a method? |
所謂 慳貪。 |
The so-called greed. |
是故，諸比丘！當滅慳貪，我證汝等 阿那含。」 |
Therefore, monks! When greed is eliminated, I will realize your anagami. " |
爾時，世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「慳貪之所染， 眾生墮惡趣； |
"Contaminated by greed, all living beings fall into the lower realms; |
當懃捨慳貪， 便成阿那含。」 |
When you are diligent and give up greed, you will become an anagami. " |
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. |
11.5 （五）心 |
11.5 (5) Heart |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我於此眾，初不見 一法不可降伏，難得時宜，受諸苦報，所 謂心是。 |
"For the first time in this group of people, I have never seen that a single method cannot be subdued, that it is rare to find the right time, and that one suffers all sorts of retributions. This is what is called the heart. |
諸比丘！此心不可降伏，難得時宜， 受諸苦報。 |
Monks! This heart cannot be subdued, and it is difficult to find the right time, so it will suffer all sorts of retributions. |
是故，諸比丘！當分別心，當思惟 心，善念諸善本。 |
Therefore, monks! You should distinguish your mind, think about it, and remember all good things. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
11.6 （六）心 |
11.6 (6) Heart |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我於此眾，初不見 一法易降伏者，易得時宜，受諸善報。 |
"For the first time among all of us, I have never seen anyone who can easily subdue the Dharma, find the right time, and receive all kinds of good rewards. |
所 謂心是。 |
The so-called heart is. |
諸比丘！當分別心，善念諸善本。 |
Monks! You should be discerning and remember all good things. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
11.7 （七）食 |
11.7 (7) Food |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中，若有一 人而作是念，我悉知之。 |
"If there is one person in this crowd who thinks like this, I am aware of it. |
然後此人不以 飲食，在大眾中而虛妄語。 |
Then this person does not eat or drink, but talks lies among the crowd. |
我或復於異時， 觀見此人，生染著心，念於財物，便於大眾 中而作妄語。 |
I may see this person at another time, with a defiled mind, thinking about property, and telling lies among the public. |
所以然者，諸比丘！財物染著 甚為難捨，令人墜墮三惡道中，不得至 無為之處！是故，諸比丘！已生此心，便當捨 離； |
So, monks! It is difficult to part with property that is stained, causing people to fall into the three evil paths, unable to reach the place of inaction! Therefore, monks! Once you have this heart, you should let it go; |
設未生者，勿復興心染著財物。 |
If you are not yet born, do not rejuvenate your mind with money. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
11.8 （八）食 |
11.8 (8) Food |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中而作是 念： |
"Thinking among these people: |
『正使命斷，不於眾中而作妄語。』 |
"Keep your judgment straight and don't tell lies in public. 』 |
我或復 於異時觀見此人，生染著心，念於財物，便 於大眾中而作妄語。 |
I may see this person at another time, with a defiled mind, thinking about property, and telling lies among the public. |
所以然者，諸比丘！ 財物染著甚為難捨，令人墮三惡道中， 不得至無為之處！是故，諸比丘！已生此 心，便當捨離； |
So, monks! It is difficult to let go of property that is stained, causing people to fall into the three evil paths, unable to reach the place of inaction! Therefore, monks! Once you have this heart, you should let it go; |
若未生者，勿復興心染著財 物。 |
If you are not born yet, do not let your mind become tainted with wealth. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
11.9 （九）提婆達兜 |
11.9 (9) Devadatou |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，世尊告諸 比丘： |
At that time, the World-Honored One told the monks: |
「云何，諸比丘！頗有見提婆達兜清白 之法乎？ |
"What do you mean, bhikkhus! Have you seen Devadatu's method of innocence? |
然復提婆達兜為惡深重，受罪經 劫不可療治。 |
However, Devadatu's evil deeds were very serious and his sins could not be cured for many eons. |
於我法中，不見毫釐之善 可稱記者。 |
There is not even an iota of goodness in my law, so I can be called a reporter. |
以是之故，我今說提婆達兜諸 罪之原首不可療治。 |
For this reason, I now say that the root cause of Devadatu's sins cannot be cured. |
猶如有人而墮深廁， 形體沒溺，無有一淨處。 |
It is like someone falling into a deep toilet. The body is submerged and there is no pure place. |
有人欲來濟拔其 命，安置淨處，遍觀廁側及彼人身，頗有淨 處，吾欲手捉拔濟出之。 |
Someone wants to come to help pull out his life and place him in a clean place. Looking around the side of the toilet and his body, there is quite a clean place. I want to catch him and pull him out. |
彼人熟視，無一淨 處而可捉者，便捨而去。 |
If they are familiar with it and there is no clear place to catch it, they will leave it alone. |
如是，諸比丘！我觀 提婆達兜愚癡之人，不見毫釐之法而可 記者，受罪經劫不可療治。 |
So it is, monks! I observe that Devadadu is a foolish person who cannot see the slightest bit of dharma but can be a reporter, and suffers from sins that cannot be cured. |
所以然者，提 婆達兜愚癡專意，偏著利養，作五逆罪已， 身壞命終，生惡趣中。 |
Therefore, if Devadatu is foolish and single-minded, partial to profit, and has committed the five treasons, his body will be destroyed and his life will end, and he will be reborn in an evil destiny. |
如是，諸比丘！利養深 重，令人不得至安隱之處。 |
So it is, monks! The benefits are so profound that one cannot find a safe place to hide. |
是故，諸比丘！ 以生利養心，便當捨離； |
Therefore, monks! If you nourish your heart with profit, you should give up; |
若未生者，勿興 染心。 |
If you are not yet born, don’t let your heart be stained. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
11.10 （一〇）提婆達兜 |
11.10 (10) Devadatou |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，有一比丘 聞如來記別調達，受罪一劫不可療治。 |
At that time, a bhikkhu heard the Tathagata remember that he had suffered a sin that could not be cured. |
時，彼比丘便至尊者阿難所，共相問訊已，在 一面坐。 |
At that time, the bhikkhu went to the residence of the Most Reverend Ananda, and after questioning each other, he sat down on one side. |
爾時，彼比丘問阿難曰： |
At that time, the bhikkhu asked Ananda: |
「云何，阿難！ 如來盡觀提婆達兜原本已，然後記別，受 罪一劫不可療治乎？ |
"Why, Ananda! Does the Tathagata look at the original state of Devadatu and then remember to say goodbye, suffering a single calamity that cannot be cured? |
頗有所由可得而 記耶？」 |
There is quite a reason to remember it? " |
時，阿難告曰： |
At that time, Ananda said: |
「如來所說終不虛設，身 口所行而無有異。 |
"What the Tathagata says is true, and what you do with your body and speech makes no difference. |
如來真實記提婆達兜 別，受罪深重，當經一劫不可療治。」 |
The Tathagata truly remembers that in Devadatu, he suffered deeply and could not be cured for an entire kalpa. " |
爾時， 尊者阿難即從坐起至世尊所，頭面禮足， 在一面住。 |
At that time, the Venerable Ananda stood up from his seat and went to where the World Honored One was, bowing his head, face and feet, and stayed on one side. |
爾時，阿難白世尊曰： |
At that time, Ananda said to the World Honored One: |
「有一比丘 來至我所，而作是說： |
"A bhikkhu came to me and said: |
『云何，阿難！如來盡觀 提婆達兜原本已，然後記別，受罪一劫不 可療治乎？ |
"Why, Ananda!" The Tathagata has a complete view. Devadatu was originally there, and then he remembered his farewell. Is it possible that he has suffered a calamity and cannot be cured? |
頗有因緣可得記別耶？』 |
Is there a good reason why we should remember each other? 』 |
作是 語已，各自捨去。」 |
Having said this, let each of you give it up. " |
世尊告曰： |
The World Honored One said: |
「彼比丘者必晚 暮學出家，未久方來至我法中耳。 |
"That bhikkhu will learn to become a monk late in the evening, and he will soon come to my teachings. |
如來所 說終不虛妄，云何於中復起猶豫？」 |
What the Tathagata said is ultimately not false, so why do you hesitate again? " |
爾時，世 尊告阿難曰： |
At that time, the World-Honored One told Ananda: |
「汝往至彼，語比丘言： |
"When you go there, you say to a bhikkhu: |
『如來 呼卿。』 |
"The Tathagata calls you. 』 |
」 |
|
阿難對曰： |
Ananda replied: |
「如是。 |
"That's right. |
世尊！」是時，阿難受世 尊教，便往至彼比丘所，到已，語彼比丘曰： |
World Honored One! ” At that time, Ananda, after being taught by the Blessed One, went to the bhikkhu. When he arrived, he said to the bhikkhu: |
「如來呼卿。」 |
"The Tathagata calls you." |
彼比丘對曰： |
The bhikkhu replied: |
「如是。 |
"That's right. |
尊者！」爾時，彼 比丘便嚴衣服，共阿難至世尊所。 |
Your Holiness! ” At that time, the bhikkhu put on his clothes and went with Ananda to the presence of the Blessed One. |
到已，禮 世尊足，在一面坐。 |
Having arrived, I bowed to the Master and sat down beside him. |
爾時，世尊告彼比丘： |
At that time, the World-Honored One told that bhikkhu: |
「云 何，愚人！汝不信如來所說乎？ |
"What the hell, fool! Don't you believe what the Tathagata says? |
如來所教無 有虛妄，汝今乃欲求如來虛妄。」 |
What the Tathagata teaches is nothing but falsehood. Now you are seeking the Tathagata in vain. " |
時，彼比丘 白世尊曰： |
At that time, the bhikkhu said to the World Honored One: |
「提婆達兜比丘者，有大神力， 有大威勢。 |
"Bhikkhu Devadatu has great divine power and great power. |
云何世尊記彼一劫受罪重耶？」 |
How can the World Honored One remember that he suffered so much in this calamity? " |
佛告比丘曰： |
The Buddha told the bhikkhu: |
「護汝口語，勿於長夜受苦 無量。」 |
Protect your spoken words and don't suffer immeasurably during the long night. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「遊禪世俗通， 至竟無解脫， |
"Wandering around in Zen to understand the worldly world, there is no liberation at all. |
不造滅盡跡， 復還墮地獄。 |
If you do not create and destroy all traces, you will fall into hell again. |
「若使我當見提婆達兜，身有毫釐之善法 者，我終不記彼提婆達兜受罪一劫不可療 治。 |
"If I were to see Devadappe with any good deeds in his body, I would never remember that Devadabutsu had suffered a calamity that could not be cured. |
是故，愚人！我不見提婆達兜有毫釐 之善法，以是故，記彼提婆達兜受罪一劫不 可療治。 |
That’s why, fool! I don’t see any good dharma in Devadapu, so I remember that Devadatu suffered a calamity and could not be cured. |
所以然者，提婆達兜愚癡，貪著利 養，起染著心，作五逆惡，身壞命終，入地獄 中。 |
Therefore, Devadatu is ignorant, greedy for profit, has a contaminated mind, commits the five evil deeds, and ends up in hell after his body is destroyed. |
所以然者，利養心重，敗人善本，令人不 到安隱之處！是故，諸比丘！設有利養心起， 便當求滅； |
Therefore, those who care about profit and nourishment will destroy people's good nature and make people unable to find a place of peace and tranquility! Therefore, monks! If the mind of profit and nourishment arises, it should be destroyed; |
若不有心，勿興想著。 |
If you don't have the intention, don't think about it. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
爾時，彼比丘從坐起，整衣 服，禮世尊足，白世尊曰： |
At that time, the bhikkhu stood up from his seat, straightened his clothes, bowed at the feet of the Blessed One, and said to the Blessed One: |
「今自悔過，唯願 垂恕！愚癡所致，造不善行。 |
"I regret now, and I only wish to be forgiven! I committed bad deeds due to ignorance. |
如來所說，無有 二言，然我愚癡，起猶豫想。 |
The Tathagata said that there are no two words, but I am stupid and hesitate to think. |
唯願世尊受我 悔過，改往修來。」 |
I only hope that the World-Honored One will accept my repentance and change my ways. " |
乃至再三。 |
Even again and again. |
世尊告曰： |
The World Honored One said: |
「善哉！ 比丘！悔汝所念，恕汝不及，莫於如來興 猶豫想。 |
"Excellent! Bhikkhu! I regret what you have thought. I forgive you for not being able to do better. Don't hesitate to think like the Tathagata. |
今受汝悔過，後更莫作。」 |
I apologize to you now and don’t do it again in the future. " |
乃至三四。 |
Even three or four. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「設有作重罪， 悔過更不犯， |
"If you have committed a serious crime, you will not commit it if you repent. |
此人應禁戒， 拔其罪根原。」 |
This person should abstain from discipline and root out the root of his sin. " |
爾時，彼比丘及四部眾聞佛所說，歡喜奉行。 |
At that time, the bhikkhu and the four groups heard what the Buddha said and followed it with joy. |
四種阿那含 二心及二食 |
Four Anagami, Two Minds and Two Foods |
婆達二契經 智者當覺知 |
The Vada Erqi Sutra The wise should be aware |
12.1 （一） |
12.1 (1) |
增壹阿含經 |
EKOTTARIKA-ĀGAMA |
增壹阿含經壹入道品第十二 |
TWELFTH CHAPTER [ENTITLED] ON THE ONE-GOING PATH, [DISCOURSE] ONE10 |
聞如是： |
Thus have I heard. |
一時，佛在舍衛國祇樹給孤獨 園。 |
On one occasion, the Buddha was staying at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
爾時，世尊告諸比丘： |
At that time, the Blessed One told the monks: |
「有一入道， |
“There is a one-going path |
淨眾生 行， |
for the purification of the actions of living beings, |
除去愁憂， |
for removing worry and sorrow, |
無有諸惱， |
for being without vexations, |
得大智慧， |
for attaining great knowledge and wisdom, |
成泥 |
for accomplishing the realization of Nirvāṇa. |
洹證。所謂當滅五蓋， |
That is: the five hindrances should be abandoned |
思惟四意止。 |
and the four satipaṭṭhānas should be attended to. |
云何名 為一入？ |
“What is the significance of ‘one-going’? |
所謂專一心， |
That is, it is unification of the mind. |
是謂一入。 |
This is reckoned to be ‘one-going’. |
云何為 道？ |
What is the ‘path’? |
所謂賢聖八品道， |
That is, it is the noble eightfold path: |
一名正見， |
[factor] one is called right view, |
二名正治， |
[factor] two is called right thought, |
三名正業， |
[factor] three is called right action, |
四名正命， |
[factor] four is called right livelihood, |
五名正方便， |
[factor] five is called right effort, |
六名正 語， |
[factor] six is called right speech, |
七名正念， |
[factor] seven is called right mindfulness, and |
八名正定， |
[factor] eight is called right concentration. |
是謂名道， |
This is the significance of the ‘path’. |
是謂一 入道。 |
This is reckoned to be the ‘one-going path’. |
「云何當滅五蓋？ |
“What are the five hindrances that should be abandoned? |
所謂貪欲蓋、 |
That is, the hindrance of lustful sensual desire, |
瞋恚蓋、 |
the hindrance of ill will, |
調戲蓋、 |
the hindrance of restlessness[-and-worry], |
眠睡蓋、 |
the hindrance of sloth-and torpor, |
疑蓋， |
and the hindrance of doubt. |
是謂當滅五蓋。 |
These are reckoned to be the five hindrances that should be abandoned. |
「云 何思惟四意止？ |
“How to attend to the four satipaṭṭhānas? |
於是，比丘內自觀身， |
Here [in regard to] his own body a monk contemplates [the body] internally, |
除去 惡念， |
and by removing evil thoughts |
無有愁憂； |
and being free from worry and sorrow [he experiences joy in himself; in regard to the body] |
外自觀身， |
he contemplates the body externally, |
除去惡念， |
and by removing evil thoughts |
無 有愁憂； |
and being free from worry and sorrow [he experiences joy in himself; and in regard to the body] |
內外觀身， |
he contemplates the body internally and externally, |
除去惡念， |
and by removing evil thoughts |
無有愁憂。 |
and being free from worry and sorrow [he experiences joy in himself]. |
內 觀痛痛而自娛樂， |
“[In regard to] feelings he contemplates feelings internally and [by removing evil thoughts and being free from worry and sorrow] he experiences joy in himself; |
外觀痛痛， |
[in regard to] feelings he contemplates feelings externally, |
內外觀痛痛； |
and [by removing evil thoughts and being free from worry and sorrow |
內觀心而自娛樂， |
he experiences joy in himself; |
外觀心， |
[and in regard to] feelings he contemplates feelings internally and externally |
內外觀心； |
[and by removing evil thoughts and being free from worry and sorrow |
內觀 法， |
he experiences joy in himself]. |
外觀法， |
內外觀法而自娛樂。 |
“[In regard to the mind] he contemplates the mind internally and [by removing evil thoughts and being free from worry and sorrow] he experiences joy in himself; [in regard to the mind] he contemplates the mind externally and [by removing evil thoughts and being free from worry and sorrow he experiences joy in himself; and in regard to the mind] he contemplates the mind internally and externally and [by removing evil thoughts and being free from worry and sorrow he experiences joy in himself]. “[In regard to dharmas] he contemplates dharmas internally and [by removing evil thoughts and being free from worry and sorrow he experiences joy in himself; in regard to dharmas] he contemplates dharmas externally and [by removing evil thoughts and being free from worry and sorrow he experiences joy in himself; and in regard to dharmas] he contemplates dharmas internally and externally, and [by removing evil thoughts and being free from worry and sorrow] he experiences joy in himself. |
「云何比丘 內觀身而自娛樂？ |
“How does a monk contemplate the body internally and [by removing evil thoughts and being free from worry and sorrow] experience joy in himself? |
於是，比丘觀此身隨其 性行， |
Here a monk contemplates this body according to its nature and functions, |
從頭至足， |
from head to feet |
從足至頭， |
and from feet to head, |
觀此身中皆悉 不淨，無有可貪。 |
contemplating all in this body that is of an impure [nature] as not worth being attached to. |
復觀此身有毛、髮、爪、齒、 皮、肉、筋、骨、髓、腦、脂膏、腸、胃、心、肝、脾、腎之屬，皆 悉觀知。 |
“He then contemplates that in this body there are body hairs, head hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, brain, fat, intestines, stomach, heart, liver, spleen, kidneys, he contemplates and knows them all. |
屎、尿、生熟二藏、目淚、唾、涕、血脈、肪、膽， |
[There are also] faeces, urine, [whatever else] is produced by digestion in the two receptacles, tears in the eyes, spittle, mucus, blood in the veins, fat, and gall; |
皆當觀知，無可貪者。 |
he contemplates and knows them all as not worth being attached to. |
如是，諸比丘！Rúshì, zhū bǐqiū! |
“In this way, monks, |
當 觀身自娛樂，Dāng guān shēn zì yúlè, |
he should contemplate the body, |
除去惡念，chùqú èniàn, |
experiencing joy in himself by removing evil thoughts and |
無有愁憂。wú yǒu chóu yōu. |
being free from worry and sorrow. |
「復次， 比丘！ |
“Again, a monk |
還觀此身有地種耶？ |
contemplates [reflecting]: ‘In this body, |
水、火、風種耶？ |
is there the earth element, the water [element], the fire [element], and the wind element?’ |
如 是，比丘觀此身。 |
In this way a monk contemplates this body. |
復次，比丘！ |
“Again, [when] a monk |
觀此身， |
contemplates this body |
分別 諸界， |
by distinguishing the elements in this body |
此身有四種， |
as being the four elements, |
猶如巧能屠牛之士、 |
[then] this is just like a capable cow butcher |
若 屠牛弟子， |
or the apprentice of a cow butcher |
解牛節解， |
who divides a cow [into pieces by cutting through] its tendons. |
而自觀見此是脚， |
While dividing it he contemplates and sees for himself that ‘these are the feet’, |
此是 心， |
‘this is the heart’, |
此是節， |
‘these are the tendons’, |
此是頭。 |
and ‘this is the head.’ |
如是，彼比丘分別此界， |
“In this way the monk distinguishes the elements, |
而 自觀察此身有地、水、火、風種。 |
contemplating and examining himself that in this body there are the earth, water, fire, and wind elements. |
如是，比丘觀 身而自娛樂。 |
In this way a monk contemplates the body and experiences joy in himself [by removing evil thoughts and being free from worry and sorrow]. [568b] |
「復次，比丘！ |
“Again, a monk |
觀此身有諸孔，漏 出不淨。 |
contemplates the orifices that are found in this body that discharge impurity. |
猶如彼人觀竹園，若觀葦叢。 |
“It is just as a person who, contemplating a bamboo garden, contemplates clumps of reeds. |
如 是，比丘觀此身有諸孔，漏出諸不淨。 |
In this way a monk contemplates the orifices that are found in this body and that discharge impurity. |
「復次， 比丘！觀死屍，或死一宿，或二宿，或三宿、四 宿，或五宿、六宿、七宿，身體膖脹，臭處不淨。 復自觀身與彼無異，吾身不免此患。 |
“Again, a monk contemplates a corpse that has been dead for one day, two days, three days, four days, five days, six days, or seven days, the body being bloated, a fetid place of impurity. He then contemplates that his own body is not different from that: ‘My body will not escape from this calamity.’ |
若復 比丘觀死屍，烏鵲、鵄鳥所見噉食；或為虎 狼、狗犬、虫獸之屬所見噉食。復自觀身與 彼無異，吾身不離此患。是謂比丘觀身而 自娛樂。 |
“Again, a monk contemplates a corpse that has visibly been fed on by crows, magpies, and owls, or that has visibly been fed on by tigers, wolves, dogs, worms, and [other] beasts. He then contemplates that his own body is not different from that: ‘My body is not free from this calamity.’ This is reckoned how a monk contemplates the body and experiences joy in himself [by removing evil thoughts and being free from worry and sorrow]. |
「復次，比丘！觀死屍，或噉半散落在 地，臭處不淨。復自觀身與彼無異，吾身不 離此法。 |
“Again, a monk contemplates a corpse that has been about half eaten and left scattered on the ground, a fetid place of impurity. He then contemplates that his own body is not different from that: ‘My body is not free from this condition.’ |
復次，觀死屍，肉已盡，唯有骨在， 血所塗染。 |
“Again, he contemplates a corpse whose flesh has disappeared, with only the bones remaining, smeared with blood. Again, he contemplates that this body is not different from that body. In this way a monk contemplates the body. |
復以此身觀彼身亦無有異。 如是，比丘觀此身。復次，比丘！觀死屍筋纏 束薪，復自觀身與彼無異。如是，比丘觀此 身。 |
“Again, a monk contemplates a corpse [whose bones] are held together by the tendons, [like] a bundle of firewood. He then contemplates that his own body is not different from that. In this way a monk contemplates the body. |
「復次，比丘！觀死屍骨節分散，散在異處， 或手骨、脚骨各在一處；或膞骨，或腰骨，或尻 骨，或臂骨，或肩骨，或脇骨，或脊骨，或項骨， 或髑髏。復以此身與彼無異，吾不免此 法，吾身亦當壞敗。如是，比丘觀身而自娛 樂。 |
“Again, a monk contemplates a corpse whose joints have come apart, [with its parts] scattered in different places, here a hand bone, there a foot bone, or a shin bone, or the pelvis, or the coccyx, or an arm bone, or a shoulder bone, or ribs, or the spine, or the neck bones, or the skull. Again he uses the contemplation that his body is not different from that: ‘I will not escape from this condition. My body will also be destroyed.’ In this way a monk contemplates the body and experiences joy in himself [by removing evil thoughts and being free from worry and sorrow]. |
「復次，比丘！觀死屍白色、白珂色。復自觀 身與彼無異，吾不離此法，是謂比丘自觀 身。 |
“Again, a monk contemplates a corpse [whose bones] have become white, the colour of white agate. Again he contemplates that his own body is not different from that: ‘I am not free from this condition.’ This is reckoned how a monk contemplates his own body. |
「復次，比丘！若見死屍、骨青、瘀想，無可貪 者，或與灰土同色不可分別。如是，比丘！自 觀身除去惡念，無有愁憂；此身無常，為分 散法。 |
“Again, a monk sees a corpse whose bones have become bluish, appearing as if they have been bruised, or of a colour that is indistinguishable from that of ash, as not worth being attached to. |
如是，比丘內自觀身，外觀身，內外 觀身，解無所有。 |
“In this way a monk contemplates his own body and [experiences joy in himself] by removing evil thoughts and being free from worry and sorrow: ‘This body is impermanent, of a nature to fall apart.’ In this way a monk contemplates his own body internally, he contemplates the body externally, and he contemplates the body internally and externally, understanding that there is nothing in it that he owns. |
「云何比丘內觀痛痛？ |
“How does a monk [in regard to] feelings contemplate feelings internally? |
於 是，比丘得樂痛時，即自覺知我得樂痛； |
Here, at the time of having a pleasant feeling, a monk is aware of it and knows of himself: ‘I am having a pleasant feeling.’ |
得 苦痛時，即自覺知我得苦痛； |
At the time of having a painful feeling, he is aware of it and knows of himself: ‘I am having a painful feeling.’ |
得不苦不樂 痛時，即自覺知我得不苦不樂痛。 |
At the time of having a neutral feeling, [568c] he is aware of it and knows of himself: ‘I am having a neutral feeling.’ |
若得食 樂痛時，便自覺知我得食樂痛； |
“At the time of having a worldly pleasant feeling, he is aware of it and knows of himself: ‘I am having a worldly pleasant feeling.’ |
若得食苦 痛時，便自覺知我得食苦痛； |
At the time of having a worldly painful feeling, he is aware of it and knows of himself: ‘I am having a worldly painful feeling.’ |
若得食不苦 不樂痛時，亦自覺知我食不苦不樂痛。 |
At the time of having a worldly neutral feeling, he is also aware of it and knows of himself: ‘I am having a worldly neutral feeling.’ |
若 得不食樂痛時，便自覺知我得不食樂痛； |
At the time of having an unworldly pleasant feeling, he is aware of it and knows of himself: ‘I am having an unworldly pleasant feeling.’ |
若得不食苦痛時，亦自覺知我不食苦痛； |
At the time of having an unworldly painful feeling, he is also aware of it and knows of himself: ‘I am having an unworldly painful feeling.’ |
若得不食不苦不樂痛時，亦自覺知我 得不食不苦不樂痛。 |
At the time of having an unworldly neutral feeling, he is also aware of it and knows of himself: ‘I am having an unworldly neutral feeling.’ |
如是，比丘內自觀痛。 |
In this way, [in regard to feelings] a monk contemplates feelings internally. |
「復次。 |
“Again, |
若復比丘得樂痛時，爾時不得苦痛， 爾時自覺知我受樂痛。 |
at the time when a monk then has a pleasant feeling, at that time he does not have a painful feeling; at that time he is aware and knows of himself: ‘I am experiencing a pleasant feeling.’ |
若得苦痛時，爾時 不得樂痛，自覺知我受苦痛。 |
At the time when he has a painful feeling, at that time he does not have a pleasant feeling; he is aware and knows of himself: ‘I am experiencing a painful feeling.’ |
若得不苦 不樂痛時，爾時無苦無樂，自覺知我受不 苦不樂痛。 |
At the time when he has a neutral feeling, at that time there is no pain or pleasure; he is aware and knows of himself: ‘I am experiencing a neutral feeling.’ |
彼習法而自娛樂，亦觀盡法，復 觀習盡之法。 |
“He [contemplates] their nature of arising, experiencing joy in himself [by removing evil thoughts and being free from worry and sorrow], he also contemplates their nature of ceasing, [experiencing joy in himself by removing evil thoughts and being free from worry and sorrow], and he then contemplates their nature of arising and ceasing [experiencing joy in himself by removing evil thoughts and being free from worry and sorrow]. |
或復有痛而現在前可知可 見，思惟原本，無所依倚而自娛樂，不起世 間想； |
“Further, he is able to know and able to see that these are feelings that manifest here and now, giving attention to their origination. Not depending on anything, he experiences joy in himself [by removing evil thoughts and being free from worry and sorrow], not arousing worldly perceptions. |
於其中亦不驚怖，以不驚怖，便得 泥洹： |
“Herein he is also not agitated, and because of not being agitated he attains Nirvāṇa, |
生死已盡，梵行已立，所作已辦，更不 復受有，如真實知。 |
knowing as it really is that ‘birth and death have been extinguished, the holy life has been established, what had to be done has been done, there is no more experiencing of [another] existence.’ |
如是，比丘內自觀痛，除 去亂念，無有愁憂； |
“In this way a monk contemplates his own feelings internally, discarding distracted thoughts and [experiencing joy in himself by removing evil thoughts and] being free from worry and sorrow; he contemplates feelings externally, [discarding distracted thoughts and experiencing joy in himself by removing evil thoughts and being free from worry and sorrow]; |
外自觀痛，內外觀痛， 除去亂念，無有愁憂。 |
he contemplates feelings internally and externally, discarding distracted thoughts [and experiencing joy in himself by removing evil thoughts and] being free from worry and sorrow. |
如是，比丘內外觀痛。 |
In this way a monk contemplates feelings internally and externally. |
「云何比丘觀心心法而自娛樂？ |
“How does a monk [in regard to the mind] contemplate the nature of the mind, experiencing joy in himself [by removing evil thoughts and being free from worry and sorrow]? |
於是，比丘 有愛欲心，便自覺知有愛欲心； |
Here on having a mind with craving for sensual pleasures, a monk is aware of it and knows of himself that he has a mind with craving for sensual pleasures. |
無愛欲心， 亦自覺知無愛欲心。 |
Having a mind without craving for sensual pleasures, he is aware of it and knows of himself that he has a mind without craving for sensual pleasures. |
有瞋恚心，便自覺知 有瞋恚心； |
“Having a mind with anger, he is aware of it and knows of himself that he has a mind with anger. |
無瞋恚心，亦自覺知無瞋恚心。 |
Having a mind without anger, he is aware of it and knows of himself that he has a mind without anger. |
有愚癡心，便自覺知有愚癡心； |
“Having a mind with delusion, he is aware of it and knows of himself that he has a mind with delusion. |
無愚癡心， 便自覺知無愚癡心。 |
Having a mind without delusion, he is aware of it and knows of himself that he has a mind without delusion. |
有愛念心，便自覺知 有愛念心； |
“Having a mind with thoughts of craving, he is aware of it and knows of himself that he has a mind with thoughts of craving. |
無愛念心，便自覺知無愛念心。 |
Having a mind without thoughts of craving, he is aware of it and knows of himself that he has a mind without thoughts of craving. |
有受入心，便自覺知有受入心； |
“Having a mind that has reached an attainment, he is aware of it and knows of himself that he has a mind that has reached an attainment. |
無受入心， 便自覺知無受入心。 |
Having a mind that has not reached an attainment, he is aware of it and knows of himself that he has a mind that has not reached an attainment. |
有亂念心，便自覺知 有亂心； |
“Having a mind that is distracted, he is aware of it and knows of himself that he has a mind that is distracted. [569a] |
無亂心，便自覺知無亂心。 |
Having a mind that is not distracted, he is aware of it and knows of himself that he has a mind that is not distracted. |
有散 落心，亦自覺知有散落心； |
“Having a mind that is scattered, he is aware of it and knows of himself that he has a mind that is scattered. |
無散落心，便自 覺知無散落心。 |
Having a mind that is not scattered, he is aware of it and knows of himself that he has a mind that is not scattered. |
有普遍心，便自覺知有普 遍心； |
“Having a mind that is pervasive, he is aware of it and knows of himself that he has a mind that is pervasive. |
無普遍心，便自覺知無普遍心。 |
Having a mind that is not pervasive, he is aware of it and knows of himself that he has a mind that is not pervasive. |
有大 心，便自覺知有大心； |
“Having a mind that is great, he is aware of it and knows of himself that he has a mind that is great. |
無大心，便自覺知無 大心。 |
Having a mind that is not great, he is aware of it and knows of himself that he has a mind that is not great. |
有無量心，便自覺知有無量心； |
“Having a mind that is boundless, he is aware of it and knows of himself that he has a mind that is boundless. |
無無 量心，便自覺知無無量心。 |
Having a mind that is not boundless, he is aware of it and knows of himself that he has a mind that is not boundless. |
有三昧心，便自 覺知有三昧心； |
“Having a mind that is concentrated, he is aware of it and knows of himself that he has a mind that is concentrated. |
無三昧心，便自覺知無三 昧心。 |
Having a mind that is not concentrated, he is aware of it and knows of himself that he has a mind that is not concentrated. |
未解脫心，便自覺知未解脫心； |
“Having a mind that is not liberated, he is aware of it and knows of himself that he has a mind that is not liberated. |
已解脫 心，便自覺知已解脫心。 |
Having a mind that is already liberated, he is aware of it and knows of himself that he has a mind that is already liberated. |
如是，比丘心相觀 意止。 |
“In this way a monk [in regard to the mind] contemplates the characteristics of the mind as a satipaṭṭhāna. |
「觀習法，觀盡法，并觀習盡之法， |
He contemplates their nature of arising, he contemplates their nature of ceasing, and he contemplates conjointly their nature of arising and ceasing. |
思 惟法觀而自娛樂。 |
He gives attention to contemplating their nature, experiencing joy in himself [by removing evil thoughts and being free from worry and sorrow]. |
可知、可見、可思惟、 |
“He is able to know, able to see, able to give attention [instead of] not being able to give attention, |
不可 思惟，無所猗， |
he does not depend on anything and does not give rise to worldly perceptions. |
不起世間想，已不起想， |
Not having given rise to [worldly] perceptions he is not agitated, |
便 無畏怖；已無畏怖，便無餘； |
not being agitated he has no remainder [of grasping], |
已無餘，便涅 槃：生死已盡， |
not having a remainder [of grasping] he [attains] Nirvāṇa, knowing as it really is that ‘birth and death have been extinguished, |
梵行已立，所作已辦，更不復受 有， |
the holy life has been established, what had to be done has been done, there is no more experiencing of [another] existence.’ |
如實知之。 |
“In this way a monk |
如是，比丘內自觀心心意止， |
[in regard to the] mind contemplates his own mind internally as a satipaṭṭhāna, discarding distracted thoughts and [experiencing joy in himself by removing evil thoughts and] being free from worry and sorrow; |
除去亂念，無有憂愁；外觀心， |
he contemplates the mind externally, [discarding distracted thoughts and experiencing joy in himself by removing evil thoughts and being free from worry and sorrow]; |
內外觀心 心意止。 |
and [in regard to the] mind he contemplates the mind internally and externally as a satipaṭṭhāna [discarding distracted thoughts and experiencing joy in himself by removing evil thoughts and being free from worry and sorrow]. |
如是，比丘心心相觀意止。 |
In this way a monk [in regard to the] mind contemplates the characteristics of the mind as a satipaṭṭhāna. |
「云何比 丘法法相觀意止？ |
“How does a monk in regard to dharmas contemplate the characteristics of dharmas as a satipaṭṭhāna? |
於是，比丘 |
Here a monk |
1🐘 修念覺意， |
cultivates the mindfulness awakening factor |
依 觀、依無欲、依滅盡，捨諸惡法。 |
supported by insight, supported by dispassion, and supported by cessation, discarding evil states. |
2💭🕵️ 修法覺意、 |
“He cultivates the [investigation-of-]dharmas awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states]. |
3🏹 修精進覺意、 |
“He cultivates the energy awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states]. |
4😁 修念覺意、 |
“He cultivates the joy awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states].14 |
5🌊 修猗覺意、 |
“He cultivates the tranquillity awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states]. |
6🌄 修三昧 覺意、 |
“He cultivates the concentration awakening factor [supported by insight, supported by dispassion, and supported by cessation, discarding evil states]. |
7🛆👁 修護覺意，依觀、 |
“He cultivates the equanimity awakening factor |
依無欲、依滅盡，捨 諸惡法。 |
supported by insight, supported by dispassion, and supported by cessation, discarding evil states. |
如是，比丘法法相觀意止。 |
In this way a monk [in regard to] dharmas contemplates the characteristics of dharmas as a satipaṭṭhāna. |
「復次，比 丘！Fù cì, bǐqiū! |
“Further more, Bhikkhus! |
於愛欲解脫，Wū àiyù jiětuō, |
free from craving for sensual pleasures, |
除惡不-善法，Chú è bùshàn fǎ, |
removing evil (and) un-wholesome dhamma [qualities], |
有覺、有觀，Yǒu jué, yǒu guān, |
with coarse-thinking (and) with subtle-thinking, |
有猗念，Yǒu yī niàn, |
with tranquility (and) mindfulness, |
樂於初禪而自娛樂。Lèwū chū chán ér zì yúlè. |
(he) delights in first Jhāna, and he experiences delight. |
如是，Rúshì, |
In this way, |
比丘 法 Bǐqiū fǎ |
(a) Bhikkhu [in regard to] dhammas, |
法相 fǎxiāng |
(those) dhamma characteristics |
觀意止。 Guān yì zhǐ. |
(he) contemplates (as a) satipaṭṭhāna. |
「復次，比 丘！Fù cì, bǐqiū! |
“Further more, Bhikkhus! |
捨有覺、有觀，Shě yǒu jué, yǒu guān, |
discarding coarse-thinking (and) subtle-thinking, |
內 發歡喜，Nèi fā huānxǐ, |
Internally arousing joy |
專其一意，Zhuān qí yīyì, |
the mind being unified, |
成無覺、無觀，Chéng wú jué, wú guān, |
achieved no coarse-thinking (and) no subtle-thinking, |
念猗 Niàn yī |
mindful (and) tranquil, |
喜安， xǐ'ān, |
(with) joy (and) ease, |
遊二禪而自娛樂。Yóu èr chán ér zì yúlè. |
(he) travels-to second Jhāna and he-himself (experiences) happy pleasure [sukha]. |
如是，Rúshì, |
In this way, |
比丘 法 Bǐqiū fǎ |
(a) Bhikkhu [in regard to] dhammas, |
法相 fǎxiāng |
(those) dhamma characteristics |
觀意止。 Guān yì zhǐ. |
(he) contemplates (as a) satipaṭṭhāna. |
「復次，比 丘！Fù cì, bǐqiū! |
“Further more, Bhikkhus! |
捨於念，Shě wū niàn, |
discarding [joy] mindfully |
修於護，xiū wū hù, |
(he) cultivates equanimity in this respect, |
恒自覺知 身覺樂，héng zìjué zhī shēn jué lè, |
constantly he experiences (and) knows (with his) body the-experience-of pleasure [sukha]. |
諸賢聖所求，zhūxián shèng suǒ qiú, |
as sought after by noble ones, |
護念清淨，hù niàn qīngjìng, |
equanimity (and) mindfulness, (are) pure-(and)-clean, |
行於三 禪。xíng wū sān chán. |
(he) engages in third Jhāna. |
如是，Rúshì, |
In this way, |
比丘 法 Bǐqiū fǎ |
(a) Bhikkhu [in regard to] dhammas, |
法相 fǎxiāng |
(those) dhamma characteristics |
觀意止。 Guān yì zhǐ. |
(he) contemplates (as a) satipaṭṭhāna. |
「復次，比 丘！Fù cì, bǐqiū! |
“Further more, Bhikkhus! |
捨 苦樂心，Shě kǔ lè xīn, |
discarding pain [dukkha] (and) pleasure [sukha] (of) heart/mind, |
無復憂喜，wú fù yōu xǐ, |
without sadness (and) joy, |
無苦無樂，wú kǔ wú lè, |
without pain [dukkha] (and) without pleasure [sukha], |
護念清淨，hù niàn qīngjìng, |
equanimity (and) mindfulness, (are) pure-(and)-clean, |
樂 於四禪。lèwū sì chán. |
(He) delights in fourth Jhāna. |
如是，Rúshì, |
In this way, |
比丘 法 Bǐqiū fǎ |
(a) Bhikkhu [in regard to] dhammas, |
法相 fǎxiāng |
(those) dhamma characteristics |
觀意止。 Guān yì zhǐ. |
(he) contemplates (as a) satipaṭṭhāna. |
彼行習 法，Bǐ xíng xí fǎ, |
“he practices the venue to [its] origination, |
行盡法，Xíng jǐn fǎ, |
he practices the venue to [its] cessation, |
并行習盡之法 Bìngxíng xí jǐn zhī fǎ |
and he practices the venue to both [its] origination and cessation.” |
而自娛樂， ér zì yúlè, |
experiencing joy in himself [by removing evil thoughts and being free from worry and sorrow]. |
便 得法意止 Biàn défǎ yì zhǐ |
He gains the satipaṭṭhāna of dharmas |
而現在前。 ér xiànzài qián. (pari-mukha) |
and keeps it present in front [of himself]. |
可知可見， |
He is able to see, know, |
除去亂想， |
and abandon dispersion. |
無所依猗， |
He is no longer dependent on anything. |
不起世間想； |
He does not give rise to thoughts of the world. |
已不起想， |
Because he does not have worldly thoughts, |
便無 畏怖； |
he is not afraid. |
已無畏怖， |
When there is no fear, |
生死便盡； |
birth and death no longer exist, |
梵行已立， |
and the holy life has been accomplished, |
所作 已辦， |
what needs to be done has been done, |
更不復受有， |
there is no more rebirth, |
如實知之。 |
and everything is known in its true nature. |
諸比丘！ |
“Bhikkus, |
依一 入道眾生得清淨， |
relying on this one way of entering the path, |
遠愁憂， |
living beings are purified, |
無復喜想， |
freed from sorrow and anxiety, |
便 逮智慧， |
their minds no longer subject to agitation, |
得涅槃證。 |
their understanding stable, and they are able to realize nirvāṇa. |
所謂滅五蓋， |
This one way in is the destruction of the Five Hindrances |
修四意 止也。」 |
and practice of the Four Ways of Stopping and Concentrating the Mind.” |
爾時，諸比丘聞佛所說， |
The bhikkhus who heard the Buddha teach thus, |
歡喜奉行。 |
applied themselves joyfully at that time to the practice. |
12.2 （二） |
12.2 (2) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我於是中不見一 法速磨滅者，憎嫉梵行。 |
"Therefore, I don't see any Dharma disappearing quickly, and I hate the holy life. |
是故，諸比丘！當 修行慈忍，身行慈，口行慈，意行慈。 |
Therefore, monks! You should practice kindness and forbearance, act kindness with your body, act with your mouth, and act with kindness. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
12.3 （三） |
12.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有一人出現世 時，諸天、人民、魔及魔天、沙門、婆羅門，最尊最 上，無與等者，福田第一，可事可敬。 |
"If a person appears in the world, among the gods, people, demons, demon gods, ascetics, and brahmans, he is the most respected and supreme, and there is no equal. He will be the first in the field of blessings, and he will be worthy of respect. |
云何為 一人？ |
Why is Yun a person? |
所謂多薩阿竭、阿羅呵、三耶三佛。 |
The so-called three Buddhas, Dosa Aja, Aloha, and Sanye. |
是謂 一人出現世時，過諸天、人民、阿須倫、魔及魔 天、沙門、婆羅門上，最尊最上，無與等者，福田 第一，可事可敬。 |
This means that when a person appears in the world, he will pass through all the gods, people, Ashurans, demons, demon gods, ascetics, and Brahmins. |
如是，諸比丘！常當供養 如來。 |
So it is, monks! Always make offerings to the Tathagata. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
12.4 （四） |
12.4 (4) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「其有瞻視病者，則 為瞻視我已； |
"If he looks at the sick person, then he looks at me; |
有看病者，則為看我已。 |
If I see a doctor, I do it to see myself. |
所 以然者，我今躬欲看視疾病。 |
So, now I want to look at the disease. |
諸比丘！我 不見一人於諸天、世間、沙門、婆羅門施中， 最上無過是施。 |
Monks! I do not see anyone in the heavens or the world, among the ascetics and brahmans, who gives the highest and most faultless charity. |
其行是施，爾乃為施，獲大 果報，得大功德，名稱普至，得甘露法味。 |
If you do this as a gift, you will receive great rewards, great merits, a universal name, and the taste of nectar. |
所 謂如來、至真、等正覺，知施中最上無過是 施。 |
The so-called Tathagata, the Supreme True Enlightenment, and other enlightened beings know that giving is the highest and most faultless way of giving. |
其行是施，爾乃為施，獲大果報，得大功 德。 |
What he does is giving, and you are giving. You will receive great rewards and great merits. |
我今因此因緣而作是說： |
For this reason, I now say: |
『瞻視病者，則 為瞻視我已而無有異，汝等長夜獲大福 祐。』 |
"Looking at the sick is no different than looking at me. You will be blessed with great blessings throughout the night." 』 |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
12.5 （五） |
12.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「其有歎譽阿練若 者，則為歎譽我已。 |
"Anyone who praises Ah Lian Ruo is a man who praises me. |
所以然者，我今恒自 歎譽阿練若行； |
Therefore, I will always praise Ah Lian Ruoxing; |
其有誹謗阿練若者，則為 誹謗我已。 |
Anyone who slanders Ah Lianruo is slandering me. |
其有歎說乞食，則為歎譽我 已。 |
If someone sighs and talks about begging for food, then he is sighing and praising me. |
所以然者，我恒歎說能乞食者； |
Therefore, I always lament those who can beg for food; |
其有 謗毀乞食，則為毀我已。 |
If someone slanders me and begs for food, I will be slandering myself. |
其有歎說獨坐 者，則為歎說我已。 |
Some people sigh and say that they are sitting alone, and they sigh and say that they are alone. |
所以然者，我恒歎說能 獨坐者； |
Therefore, I always lament that those who can sit alone; |
其有毀獨坐者，則為毀我已。 |
If someone ruins sitting alone, he will ruin himself. |
其有 歎譽一坐一食者，則為歎譽我已。 |
If someone praises me for sitting and eating, then I am praising myself. |
所以然 者，我恒歎譽一坐一食者； |
Therefore, I always praise those who sit and eat only; |
其有毀者，則為 毀我已。 |
Those who destroy it will destroy me. |
若有歎說坐樹下者，則為歎說 我身無異。 |
If someone sighs and says that he is sitting under a tree, he sighs and says, "My body is no different." |
所以然者，我恒歎譽在樹下 者； |
Therefore, I always admire the person under the tree; |
若有毀彼在樹下者，則為毀我已。 |
If anyone destroys the other person under the tree, he is destroying me. |
其 有歎說露坐者，則為歎說我已。 |
If someone sighs and says that he is sitting naked, then he sighs and says, "I am already." |
所以者 何？ |
So what? |
我恒歎說露坐者； |
I always sigh about those who sit in the open; |
其有毀辱露坐者，則 毀辱我已。 |
If someone ruins and humiliates me and sits in front of me, then I will be ruined and humiliated. |
其有歎說空閑處者，則為歎 說我已。 |
If there is a sigh that says there is no space, then it is a sigh that says "I am already." |
所以者何？ |
So what? |
我恒歎說空閑處者； |
I always sigh about those who have free time; |
其有毀辱空閑處者，則為毀辱我已。 |
If there is any free space for insulting and humiliating, then it is insulting and humiliating myself. |
其有 歎說著五納衣者，則為歎說我已。 |
Some of them sigh and say "Wu Nai Yi", then they sigh and say "I have already". |
所以者 何？ |
So what? |
我恒歎說著五納衣者； |
I always sigh about those who wear five clothes; |
其有毀辱著五 納衣者，則為毀辱我已。 |
Anyone who insults and insults those who wear five-colored clothes is insulting and insulting me. |
「其有歎說持三衣 者，則為歎說我已。 |
If there is a person who sighs and says he is holding three robes, then he sighs and says "I am already. |
何以故？ |
Why? |
我恒歎說持三 衣者； |
I always lament that those who hold three robes; |
其有毀辱持三衣者，則為毀辱我已。 |
If someone insults or insults someone who holds the three robes, then it is insulting and insulting me. |
其有歎說在塚間坐者，則為歎說我已。 |
If someone sighs and says he is sitting among the graves, then he sighs and says "I am already." |
何 以故？ |
Why? |
我恒歎說在塜間坐者； |
I always sigh and say that those who sit in the 塜 room; |
其有毀辱在 塚間坐者，則為毀辱我已。 |
Anyone who insults and insults me by sitting among the graves is insulting and insulting me. |
其有歎一食 者，則為歎說我已。 |
If there is a person who sighs about eating, he sighs and says, "I am done." |
何以故？ |
Why? |
我恒歎說一食 者； |
I always sigh about those who eat only one meal; |
其有毀辱一食者，則為毀辱我已。 |
Anyone who insults and insults me is insulting me. |
其 有歎說日正中食者，則為歎說我已。 |
If there is a person who sighs and says that the sun is eclipsing in the middle of the day, then he sighs and says, "I am already." |
何 以故？ |
Why? |
我恒歎說正中食者； |
I always sigh and say that I am the one who eats the right food; |
其有毀辱正 中食者，則為毀辱我已。 |
If someone insults and insults the person who is eating in the middle of the meal, then he is insulting and insulting me. |
「其有歎說諸頭 陀行者，則為歎說我已。 |
"There are those who sigh and say that all the Tutuo practitioners are practicing, then they sigh and say that I have done it. |
所以然者，我恒 歎說諸頭陀行； |
Therefore, I always sigh and talk about the deeds of the sūtras; |
其有毀辱諸頭陀行者，則 為毀辱我已。 |
Anyone who insults or insults other Buddhist practitioners is insulting and insulting me. |
我今教諸比丘！當如大迦葉 所行，無有漏失者。 |
I will teach you monks now! You should do as the great Kassapa did, without any omissions. |
所以然者，迦葉比丘 有此諸行。 |
Therefore, Bhikkhu Kassapa has these behaviors. |
是故，諸比丘！所學常當如大迦 葉。 |
Therefore, monks! What you learn should always be like the great Kasyapa. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
12.6 （六） |
12.6 (Saturday) |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，尊者大迦葉 住阿練若，到時乞食，不擇貧富，一處一坐， 終不移易，樹下，露坐，或空閑處，著五納衣， 或持三衣，或在塚間，或時一食，或正中食， 或行頭陀，年高長大。 |
At that time, the Venerable Kassapa lived in Alianruo. When he came to beg for food, he did not choose between rich and poor. He sat in one place and never moved. He sat in the open under a tree, or in an empty place, wearing five robes or holding three robes. , some are among the graves, some are eating once in a while, some are eating in the middle of the day, some are walking as Toutuo, and they grow up in years. |
爾時，尊者大迦葉食後， 便詣一樹下禪定。 |
At that time, after the Venerable Kassapa had eaten, he went to meditate under a tree. |
禪定已，從坐起，整衣 服，往至世尊所。 |
After meditating, I stood up from my seat, straightened my clothes, and went to where the Blessed One was. |
是時，世尊遙見迦葉來，世 尊告曰： |
At that time, the World-Honored One saw Kassapa coming from afar. The World-Honored One said: |
「善來，迦葉！」 |
Come on, Kasyapa! |
時，迦葉便至世尊所，頭面 禮足，在一面坐。 |
At that time, Kassapa went to the Blessed One and sat on one side with his head bowed and his face bowed. |
世尊告曰： |
The World Honored One said: |
「迦葉！汝今年高 長大，志衰朽弊。 |
"Kasyapa! You have grown up this year, but your aspirations have declined. |
汝今可捨乞食，乃至諸頭陀 行，亦可受諸長者請，并受衣裳。」 |
Now you can go out to beg for alms and go to the sūtras, and you can also be invited by the elders and receive clothes. " |
迦葉對曰： |
Kasyapa replied: |
「我今不從如來教。 |
"I will not follow Tathagata's teachings now. |
所以然者，若當如來 不成無上正真道者，我則成辟支佛。 |
Therefore, if the Tathagata fails to achieve the supreme true path, I will become a Pratyekabuddha. |
然彼 辟支佛盡行阿練若，到時乞食，不擇貧富， 一處一坐，終不移易，樹下，露坐，或空閑處， 著五納衣，或持三衣，或在塚間，或時一食， 或正中食，或行頭陀。 |
However, that Pratyekabuddha went on to beg for alms all the time. He did not choose between rich and poor. He sat in one place, never moving. He sat in the open under a tree, or in an empty place, wearing five robes, or holding three robes, or In the tomb, he may eat once in a while, eat in the middle of the day, or walk as a tutu. |
如今不敢捨本所習， 更學餘行。」 |
Now I don’t dare to give up what I have learned and study other things. " |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！迦葉！多所 饒益，度人無量，廣及一切，天、人得度。 |
"How good! How good! Kassapa! It is of great benefit, it saves countless people, it extends to everything, heaven and man can be saved. |
所以 然者，若，迦葉！此頭陀行在世者，我法亦當 久在於世。 |
So if so, Kasyapa! As long as this tutu lives in the world, my Dharma will also remain in the world for a long time. |
設法在世，益增天道，三惡道便 減，亦成須陀洹、斯陀含、阿那含三乘之道， 皆存於世。 |
If you try to live in this world, you will increase the way of heaven, and the three evil ways will be reduced, and you will also become the path of the three vehicles of Sotapanna, Situagami, and Anagami, all of which exist in the world. |
諸比丘！所學皆當如迦葉所 習。 |
Monks! Everything you learn should be as taught by Kassapa. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
12.7 （七）調達 |
12.7 (7) Tune up |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「利養甚重，令人不 得至無上正真之道。 |
“The benefits are so great that one cannot reach the supreme and true path. |
所以然者，諸比丘！彼 提婆達兜愚人，取彼王子婆羅留支五百釜 食供養。 |
So, monks! That Devada was a fool, and he took five hundred cauldrons of food from the Prince Paraliu as an offering. |
設彼不與者，提婆達兜愚人終不 作此惡； |
If he refuses, the fool Devadatu will never do this evil; |
以婆羅留支王子五百釜食日來供 養，是故提婆達兜起五逆惡，身壞命終，生摩 訶阿鼻地獄中。 |
The prince of the Paralu tribe fed him five hundred cauldrons of food for the day. Therefore, Devada carried out the five evil deeds, and his body broke down and he was reborn in the Maha Abi Hell. |
以此方便，當知利養甚重， 令人不得至無上正真之道。 |
With this convenience, you should know that the benefits are very important, which prevents people from reaching the supreme and true path. |
若未生利養 心不應生，已生當滅之。 |
If the mind of benefit and nourishment has not arisen, it should not arise; if it has arisen, it should be extinguished. |
如是，諸比丘！當 作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
12.8 （八）調達 |
12.8 (8) Tiaoda |
聞如是： |
Heard this: |
一時，佛在羅閱城耆闍崛山中， 與大比丘眾五百人俱。 |
At one time, the Buddha was in the Qijijue Mountain in Luoyue City, together with five hundred great monks. |
爾時，提婆達兜壞亂 眾僧，壞如來足，教阿闍世取父王殺，復 殺羅漢比丘尼，在大眾中而作是說： |
At that time, Devadatu caused chaos among the monks and destroyed the feet of the Tathagata. He taught Ajasayo to kill his father, and then killed the Arhat bhikshuni. He said this in the crowd: |
「何處 有惡？ |
"Where is the evil? |
惡從何生？ |
Where does evil come from? |
誰作此惡當受其報？ |
Who has done this evil and deserves its retribution? |
我亦 不作此惡而受其報。」 |
I will not do this evil and suffer its consequences. " |
爾時，有眾多比丘，入 羅閱城乞食而聞此語。 |
At that time, many bhikkhus came to Luoyue City to beg for food and heard these words. |
提婆達兜愚人在大 眾中而作是說： |
The fool Devadatu said in the crowd: |
「何處有惡？ |
"Where is the evil? |
惡從何生？ |
Where does evil come from? |
誰作 此惡而受其報？」 |
Who commits this evil and deserves its retribution? " |
爾時，眾多比丘食後攝取 衣鉢，以尼師壇著右肩上，便往至世尊 所，頭面禮足，在一面坐。 |
At that time, many bhikkhus took their robes and bowls after eating, put the nun altar on their right shoulders, and then went to where the Blessed One was, bowing their heads, faces, and feet, and sat down on one side. |
爾時，眾多比丘白 世尊曰： |
At that time, many monks came to the Lord and said: |
「提婆達兜愚人在大眾中而作是 說： |
"The fool Devadatu is doing this among the people, saying: |
『云何為惡無殃，作福無報，無有受善惡 之報。』 |
"How can there be no consequences for doing evil, no reward for doing good deeds, and no reward for good or evil?" 』 |
」 |
|
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有惡、有罪，善惡 之行皆有報應。 |
“There is evil, there is sin, and there is retribution for good and evil deeds. |
若彼提婆達兜愚人知有善 惡報者，便當枯竭，愁憂不樂； |
If a fool like Devadatu knows that good and evil will be rewarded, he will be exhausted and unhappy; |
沸血便從面 孔出，以彼提婆達兜不知善惡之報，是故 在大眾中而作是說： |
With boiling blood coming out of his face, Devadatta did not know the retribution of good or evil, so he said this in the crowd: |
『無善惡之報，為惡無 殃，作善無福。』 |
"There is no reward for good or evil, there is no disaster for doing evil, and there is no blessing for doing good." 』 |
」 |
|
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「愚者審自明， 為惡為有福； |
"The fool knows for himself that to do evil is to be blessed; |
我今豫了知， 善惡之報應。 |
I now understand the retribution of good and evil. |
「如是，諸比丘！當遠離惡，為福莫惓。 |
"In this way, bhikkhus, you should stay away from evil, and you will not be afraid of good fortune. |
諸比 丘！當作是學。」 |
Monks! Think of it as learning. " |
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. |
12.9 （九）皮 |
12.9 (nine) skins |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「受人利養甚重不 易，令人不得至無為之處。 |
"It is very difficult to be benefited by others, and it is difficult for people to do nothing. |
所以然者，利 養之報，斷入人皮，以斷皮，便斷肉； |
Therefore, the rewards of profit and nourishment are cut into human skin, and by cutting off the skin, the flesh is cut off; |
以斷 肉，便斷骨； |
If you break the flesh, you will break the bones; |
以斷骨，便徹髓。 |
By breaking the bones, the marrow will be penetrated. |
諸比丘！當以 此方便，知利養甚重。 |
Monks! You should use this convenience to realize that benefit and nourishment are very important. |
若未生利養心便不 生，已生求令滅之。 |
If the mind has not been nourished by profit, it will not be born. If it is born, it will be destroyed. |
如是，諸比丘！當作是 學。」 |
So it is, monks! Think of it as learning. " |
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. |
12.10 （一〇）師利羅 |
12.10 (10) Shrilo |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「受人利養甚為不 易，令人不得至無為之處。 |
"It is very difficult to be benefited by others, and it is difficult to do nothing. |
所以然者，若 彼師利羅比丘不貪利養者，不作爾許無 量殺生，身壞命終，生地獄中。」 |
Therefore, if Bhikkhu Shrilo is not greedy for profit and does not do the countless killings promised by you, his body will be destroyed and he will be reborn in hell. " |
爾時，世尊便說 此偈： |
At that time, the World-Honored One spoke this verse: |
「受人利養重， 壞人清白行； |
"Being nourished by others, evil people behave innocently; |
是故當制心， 莫貪著於味。 |
Therefore, you should control your mind and don’t be greedy for taste. |
師利以得定， 乃至天帝宮； |
Teachers benefit to gain sedation, even to the palace of the Emperor of Heaven; |
便於神通退， 墮於屠殺中。 |
It is convenient for the magical powers to retreat and fall into massacre. |
「諸比丘！當以此方便，知受人利養甚為 不易。 |
"Bhikkhus, you should use this method, knowing that it is not easy to be benefited and supported by others. |
如是，比丘當作是學，未生利養心制 令不生，已生此心求方便令滅。 |
In this way, a bhikkhu should learn this. Before the mind of profit and nourishment has arisen, the mind will not be controlled. If the mind of seeking expediency has arisen, it will be destroyed. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
增壹阿含經卷第五 |
The fifth volume of the Agama Sutra |
13.1 （一） |
13.1 (1) |
增壹阿含經卷第六 |
The sixth volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「受人利養甚為不 易，令人不得至無為之處。 |
"It is very difficult to be benefited by others, and it is difficult to do nothing. |
所以然者，若 修羅陀比丘不貪利養者，終不於法中， 捨三法衣而作居家。 |
Therefore, if a bhikkhu is not greedy for profit and gain, he will not be in the Dharma and will abandon the three dharma robes to live at home. |
「修羅陀比丘大作阿 練若行； |
"Bhikkhu Shuradha's great work is Lian Ruoxing; |
到時乞食，一處一坐，或正中食，樹下 露坐，樂閑居之處，著五納衣，或持三衣， 或樂塚間，懃身苦行，行此頭陀。 |
When the time comes to beg for food, he may sit in one place, or he may be eating in the middle of the day, or he may sit under a tree in the open, and he may live in a leisurely place, wearing five robes, or holding three robes, or he may be among the tombs, doing asceticism diligently, and performing this tutu. |
「是時，修 羅陀比丘常受蒲呼國王供養，以百味之 食，日來給與。 |
"At that time, Bhikkhu Shuradha always received alms from King Puhu and gave him food of various kinds every day. |
爾時，彼比丘意染此食，漸捨 阿練若行： |
At that time, the bhikkhu became obsessed with this food and gradually gave it up. Ah Lian Ruoxing said: |
到時乞食，一處一坐，正中食，樹 下露坐，閑居之處，著五納衣，或持三衣，或 樂塚間，懃身苦體。 |
When the time comes to beg for food, he sits in one place, eating in the middle of the day, sitting under a tree with the sun exposed, living in a leisurely place, wearing five robes, or holding three robes, or in the middle of the tomb, doing hard work. |
盡捨此已，去三法衣，還 為白衣，屠牛殺生，不可稱計，身壞命終，生 地獄中。 |
After giving up all this, taking off the three Dharma robes and returning to white robes, slaughtering cows and killing animals, it is impossible to calculate, the body will be destroyed and life will end, and you will be reborn in hell. |
諸比丘！以此方便，知利養甚重， 令人不得至無上正真之道。 |
Monks! Using this convenience, one realizes that benefits are very important and prevents people from reaching the supreme and true path. |
若未生利養， 制令不生，已生，求方便使滅。 |
If benefit and nourishment have not arisen, the order will not arise. If it has arisen, seek expediency to destroy it. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
13.2 （二） |
13.2 (2) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當滅一法，我證 汝等成果神通，諸漏得盡。 |
"When one dharma is destroyed, I will prove to you that you will achieve supernatural powers and all outflows will be eliminated. |
云何為一法？ |
What is a method? |
所 謂味欲。 |
The so-called taste. |
是故，諸比丘！當滅此味欲，我證汝 等成神通果，諸漏得盡。」 |
Therefore, monks! When this desire for taste is eliminated, I will prove that you will achieve the fruit of supernatural powers and all outflows will be eliminated. " |
爾時，世尊便說此 偈： |
At that time, the World-Honored One spoke this verse: |
「眾生著此味， 死墮惡趣中； |
"Sentient beings who have this taste will die and fall into the lower realms; |
今當捨此欲， 便成阿羅漢。 |
If you give up these desires now, you will become an Arhat. |
「是故，諸比丘！常當捨此味著之想。 |
"Therefore, bhikkhus, you should always give up this thought of taste. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
13.3 （三）竹膊 |
13.3 (3) Bamboo shoulder |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，於舍衛城內，有一長者，適喪一子， 甚愛敬念，未曾能捨。 |
At that time, in the city of Savatthi, there was an elder who had lost a son. He loved and respected him so much that he could not leave him behind. |
彼見子死，便生狂惑， 周旋往來，不停一處。 |
When he saw his son dead, he became mad and confused, going back and forth without stopping in one place. |
若見人時，便作是語： |
If you see someone, say this: |
「頗有見我兒乎？」 |
"Have you met my son quite a bit?" |
爾時，彼人漸漸往至祇洹 精舍，到世尊所，在一面住。 |
At that time, that person gradually went to the Jihuan Jingshe and stayed with the Blessed One. |
爾時，彼人白世 尊曰： |
At that time, the man Bai Shizun said: |
「瞿曇沙門！頗見我兒乎？」 |
Qutan Samana! Have you seen my son? |
世尊告長者 曰： |
The World Honored One told the elder: |
「何故顏貌不悅，諸根錯亂？」 |
Why is my appearance unhappy and my faculties confused? |
爾時，長者報瞿 曇曰： |
At that time, the elder reported to Qu Tan and said: |
「焉得不爾。 |
"It's hard not to do that. |
所以然者，我今唯有一 子，捨我無常。 |
Therefore, I only have one son now, and I am impermanent. |
甚愛敬念，未曾離目前； |
I love and respect you so much that I never leave you now; |
哀愍 彼子，故令我生狂。 |
I feel sorry for him, because he makes me crazy. |
我今問沙門，見我兒 耶？」 |
Now I ask the Samana, shall I see my son? " |
世尊告曰： |
The World Honored One said: |
「如是，長者！如汝所問，生、老、病、 死，世之常法； |
"So, sir! As you asked, birth, old age, illness, and death are the normal laws of the world; |
恩愛離苦、怨憎會苦，子捨汝 無常，豈得不念乎。」 |
The separation of love is painful, the meeting of resentment and hatred is painful, my dear son, you are impermanent, how can you not think about it. " |
爾時，彼人聞世尊所說， 不入其懷，便捨而退去。 |
At that time, when that person heard what the World-Honored One said, he did not want to fall into his arms, so he gave up and retreated. |
前行見人，復作是 語： |
When you go forward to meet people, you repeat these words: |
「沙門瞿曇說言曰： |
"The recluse Qutan said: |
『恩愛分別，便有快樂。』 |
"There is happiness when there is love and separation." 』 |
如沙門所說，為審爾不？」 |
As the Samanathea said, is it for you to judge? " |
前人對曰： |
The predecessors said: |
「恩愛別 離，有何樂哉？」 |
What joy is there in separation from love? |
當於爾時，去舍衛城不遠，有 眾多人而共博戲。 |
At that time, not far from Savatthi City, there were many people playing together. |
爾時，彼人便作是念： |
At that time, that person thought as follows: |
「此諸 男子聰明智慧，無事不知，我今當以此義 問彼諸人。」 |
These men are smart and wise, and they know everything. I will now ask them about this. |
爾時，即詣博戲所，問眾人曰： |
At that time, he went to the Bo Theater and asked everyone: |
「沙 門瞿曇向我說曰： |
"The Samana Kutan said to me: |
『恩愛別離苦、怨憎會苦， 此者快樂。』 |
"The separation of love and affection is painful, the meeting of resentment and hatred is painful, but this one is happy." 』 |
諸人等今於意云何？」 |
What do you think you are thinking now? " |
是時，諸博戲 者報斯人曰： |
At that time, all the players reported to this man: |
「恩愛別離，有何樂哉？ |
"What joy is there in separation from love? |
言快樂 者，此義不然。」 |
Speaking of happiness, this does not mean the same thing. " |
是時，彼人便作是念： |
At that time, that person thought as follows: |
「審如來 言終不虛妄。 |
"The words of the Judge Tathagata are not false in the end. |
云何恩愛別離，當有樂耶？ |
Why should there be joy after parting in love? |
此 義不然。」 |
This is not true. " |
爾時，彼人入舍衛城，至宮門外稱： |
At that time, the man entered the acropolis and went to the palace gate and said: |
「沙門瞿曇而作是教： |
"The ascetic Kutan taught this: |
『恩愛別離、怨憎之會，此 者快樂。』 |
"The parting of love and separation, the meeting of hatred and resentment, this is happiness." 』 |
」爾時，舍衛城及中宮內，普傳此語，靡 不周遍。 |
"At that time, this saying was widely spread in Savatthi City and the central palace, and it spread everywhere. |
當於爾時，大王波斯匿及摩利夫 人，共在高樓之上相娛樂戲。 |
At that time, the great king Pasana and his wife Mauli were entertaining each other on a high building. |
爾時，王波斯匿 告摩利夫人曰： |
At that time, King Posni said to Mrs. Mori: |
「沙門瞿曇審有斯語： |
"The ascetic monk Qu Tanshen said: |
『恩愛 離別、怨憎之會，此皆快樂。』 |
"Love, separation, meeting of resentment and hatred, these are all joys." 』 |
」 |
|
夫人報曰： |
The lady reported: |
「吾不 從如來聞此言教，設當如來有此教者，事 亦不虛。」 |
I did not hear this teaching from the Tathagata. If the Tathagata had this teaching, it would be true. |
王波斯匿告曰： |
Wang Bosi concealed his complaint and said: |
「猶如師教弟子： |
"Like a teacher teaching his disciples: |
『為 是、捨是。』 |
"For what is, give up what is." 』 |
弟子報言： |
Disciple report: |
『如是，大師！』汝今摩利亦 復如是，彼瞿曇沙門雖作是說，汝應作是 言： |
"Indeed, Master!" ’ The same is true for you now, Mauli. Even though that Kutan Samana said this, you should say this: |
『如是不異，無有虛妄。』 |
"This is the same and there is no falsehood." 』 |
然卿速去，不須在 吾前立。」 |
However, please go quickly. There is no need to stand in front of me. " |
爾時，摩利夫人語竹膊婆羅門曰： |
At that time, Mrs. Mari spoke to the Bamboo-armed Brahmin and said: |
「汝今往詣祇洹精舍，到如來所，持我名字， 跪如來足，復以此義具白世尊云： |
"Now you go to the Tathagata's monastery, to the Tathagata's place, take my name, kneel at the Tathagata's feet, and with this meaning, the World Honored One says: |
『舍衛城 內及中宮人有此言論，沙門瞿曇言恩愛別 離、怨憎合會，此皆快樂。 |
"The people in Savatthi City and in the middle palace said this. The ascetic Qutan said that separation of love and separation and reunion of hatred and hatred are all happy. |
不審世尊有此教 耶？』 |
Does the Lord Bujuan have this teaching? 』 |
若世尊所有說者，汝善承受，還向我說。」 |
If the World-Honored One can speak to you, you can accept it well and still speak to me. " |
是時，竹膊婆羅門受夫人教勅，尋往至祇 洹精舍。 |
At that time, the Bamboo Brahmin received instructions from his wife and went to find the Jiguan Jingshe. |
到世尊所，共相問訊。 |
Go to the World Honored One's place and ask questions together. |
共相問訊已， 在一面坐。 |
After asking each other, we sat together. |
時，彼梵志白世尊曰： |
At that time, Brahma said to the World-Honored One: |
「摩利夫人 禮世尊足，問訊如來興居輕利，遊步康強 乎？ |
Mrs. Mori, please pay homage to the World Honored One and inquire about the Tathagata. Is it easy and profitable for you to live happily and prosper while walking around? |
訓化盲冥，得無勞耶？」 |
Is it a waste of time to educate the blind? " |
復作是語： |
The repetition is: |
「此舍衛 城內普傳此言： |
"This saying is widely spread in the city of Savatthi: |
『沙門瞿曇而作是教： |
"The ascetic Qutan taught this: |
「恩愛別 離、怨憎之會，此樂快哉！」』不審世尊有是言 教耶？」 |
How joyful is the parting of love and the meeting of resentment and hatred!" Does the World-Honored One have such teachings? |
爾時，世尊告竹膊婆羅門曰： |
At that time, the World-Honored One told the Bamboo-armed Brahmin: |
「於此舍 衛城內，有一長者喪失一子，彼念此子，狂 惑失性，東西馳走，見人便問： |
"In the city guard of this place, there was an elder who had lost a son. Thinking of his son, he became mad and confused, and ran away from east to west. When he saw people, he asked: |
『誰見我子？』 |
"Who sees my son?" 』 |
然， 婆羅門！恩愛別離苦、怨憎會苦，此皆無有歡 樂。 |
Yes, Brahman! Parting from love is painful, meeting hatred and resentment is painful, there is no joy in these. |
昔日此舍衛城中，復有一老母無常，亦 復狂惑不識東西； |
In the past, there was once again an old mother in this city of Savatthi who was impermanent. She was also mad and confused and did not know anything; |
復有一老父無常； |
Another old father is impermanent; |
亦復 有兄弟姊妹皆悉無常。 |
Also, all brothers and sisters know impermanence. |
彼見此無常之變， 生狂失性不識東西。 |
Seeing this impermanent change, he went mad and lost his nature and did not know anything. |
婆羅門！昔日此舍衛 城中有一人，新迎婦，端正無雙。 |
Brahman! In the past, there was a man in this city of Savatthi, a newly married woman, who was of unrivaled elegance. |
爾時，彼人 未經幾時，便自貧窮。 |
At that time, that person soon became poor. |
時，彼婦父母見此 人貧，便生此念： |
At that time, when the woman's parents saw that this man was poor, they thought: |
『吾當奪女更嫁與餘人。』 |
"I shall take away my daughter and marry him to someone else." 』 |
彼人竊聞婦家父母欲奪吾婦，更嫁與餘 家。 |
That person secretly heard that my wife's parents wanted to take my wife away, so she married her into the Yu family. |
爾時，彼人衣裏帶利刀，便往至婦家，當 於爾時，彼婦在牆外紡作。 |
At that time, the man carried a sharp knife in his clothes and went to his wife's house. At that time, the woman was spinning outside the wall. |
是時，彼人往至 婦父母家問 曰 ： |
At that time, the man went to the house of my wife's parents and asked: |
『我婦今為所在？』 |
"Where is my wife now?" 』 |
婦母報言： |
Mother's report: |
『卿 婦在牆外陰中紡作。』 |
"Your wife is spinning in the vagina outside the wall. 』 |
爾時，彼人便往至婦 所。 |
At that time, the man went to the woman's house. |
到已，問婦曰： |
When he arrived, he asked his wife: |
『云卿父母欲奪汝更餘嫁 耶？』 |
"Yunqing's parents want to take your Gengyu to marry you?" 』 |
婦報言： |
The woman reported: |
『信有此語，然我不樂聞此言 耶。』 |
"I believe this is said, but I don't like hearing it." 』 |
爾時，彼人即拔利劍，取婦刺殺，復取利 劍，自刺其腹，並復作是語： |
At that moment, the man drew his sharp sword, took out the woman and stabbed her to death, then took out the sharp sword again, stabbed her in the abdomen, and repeated these words: |
『我二人俱取 死。』 |
"Both of us will die." 』 |
婆羅門！當以此方便，知恩愛別離、怨憎 會苦，此皆愁憂，實不可言。」 |
Brahman! You should use this method to understand the pain of separation from love and resentment. These are all sorrowful and unspeakable. " |
爾時，竹膊婆羅 門白世尊曰： |
At that time, Drumbo Brahmin came to the World Honored One and said: |
「如是。 |
"That's right. |
世尊！有此諸惱，實苦不 樂。 |
World Honored One! With all these troubles, it is really painful and unhappy. |
所以然者，昔我有一子，捨我無常。 |
Therefore, I once had a son, but I was impermanent. |
晝夜 追憶，不離心懷。 |
Recalling it day and night, never leaving my heart. |
時我念兒，心意狂惑，馳走 東西，見人便問： |
At that time, I was thinking about my son, my mind was crazy and confused, I was running around, and I asked people when I saw them: |
『誰見我兒？』 |
"Who sees my son?" 』 |
沙門瞿曇今所 說者，誠如所言。 |
What the ascetic Qutan said is true. |
國事煩多，欲還所止。」 |
There are many troubles in the affairs of the country, and there is no need to stop what you want. " |
世尊 告曰： |
The World Honored One said: |
「今正是時。」 |
Today is the right time. |
竹膊婆羅門即從坐起，遶 佛三匝而去。 |
The bamboo-armed Brahmin immediately stood up from his seat and walked around the Buddha three times. |
往來至摩利夫人所，以此因 緣具白夫人。 |
He went back and forth to Mrs. Mori's house, and this was the reason why he met Mrs. Bai. |
時，摩利夫人復至波斯匿王 所，到已，白大王曰： |
At that time, Mrs. Mori returned to King Pasenadi's house. When she arrived, she said to the king: |
「今欲有所問，唯願大王 事事見報！云何，大王！為念琉璃王子不？」 |
I would like to ask something now, but I only hope that everything will be repaid, your Majesty! What do you mean, Your Majesty! Do you miss Prince Liuli? |
王報言： |
Wang reported: |
「甚念！愛愍不去心首。」 |
I miss you so much! I can't let my sorrow go out of my heart. |
夫人問曰： |
The lady asked: |
「若 當王子有遷變者，大王！為有憂也？」 |
If there is a change in the prince's life, Your Majesty, why are you worried? |
王復 報言： |
Wang Fu reported: |
「如是，夫人！如汝所言。」 |
Yes, madam! As you said. |
夫人問曰： |
The lady asked: |
「大 王當知，恩愛別離，皆興愁想。 |
"Your Majesty, you should know that parting from a loved one brings joy and sorrow. |
云何，大王！為 念伊羅王子乎？」 |
What's wrong, Your Majesty! In memory of Prince Iroh? " |
王報言： |
Wang reported: |
「我甚愛敬。」 |
I love you very much. |
夫人 問曰： |
The lady asked: |
「大王！若當王子有遷變者，有愁憂耶？」 |
Your Majesty! If the prince changes, will he be worried? |
王報言： |
Wang reported: |
「甚有愁憂。」 |
Very sad. |
夫人報言： |
Madam reported: |
「當以此方便 知，恩愛別離，無有歡樂。 |
"You should know with this expedient that there is no joy in separation from love. |
云何，大王！念薩羅 陀剎利種不？」 |
What's wrong, Your Majesty! Is Nian Saro a kind of Takshali? " |
王報言： |
Wang reported: |
「甚愛敬念。」 |
I love and respect you very much. |
夫人言： |
The lady said: |
「云 何，大王！若使薩羅陀夫人有變易者，大王 為有憂耶？」 |
What are you talking about, Your Majesty! If Mrs. Sarada changes, will Your Majesty be worried? |
王報言： |
Wang reported: |
「吾有愁憂。」 |
I am worried. |
夫人言： |
The lady said: |
「大王！ 當知恩愛別離，此皆是苦。」 |
Your Majesty! You should know that separation from love is suffering. |
夫人言： |
The lady said: |
「王念我 不？」 |
Does the king miss me? |
王言： |
Wang Yan: |
「我愛念汝。」 |
I love you. |
夫人言： |
The lady said: |
「設當我身有變 易者，大王有愁憂乎？」 |
Suppose there is a change in my body, will your Majesty be worried? |
王言： |
Wang Yan: |
「設汝身有變 易，便有愁憂。」 |
Suppose something changes in your body, you will have sorrow. |
「大王！當以此方便知，恩愛 別離、怨憎合會，無歡樂心。」 |
Your Majesty, you should know from this skill that there is no joy in the separation of love and the reunion of hatred and hatred. |
夫人言： |
The lady said: |
「云何，大王！ 念迦尸、拘薩羅人民乎？」 |
What are you talking about, great king? Are the people of Nyankashi and Kosala? |
王言： |
Wang Yan: |
「我甚愛念迦 尸、拘薩羅人民。」 |
I love the people of Nyangasi and Kosala very much. |
夫人言： |
The lady said: |
「迦尸、拘薩羅人民設 當變易者，大王有愁憂乎？」 |
The people of Kashi and Kosala are planning to change. Is your Majesty worried? |
王言： |
Wang Yan: |
「迦尸、拘薩 羅人民當有變易者，我命不存，況言愁憂 乎？ |
The people of Kashi and Kosala should change. If my life is not saved, how can I be sad? |
所以然者，我因迦尸、拘薩羅國人民力， 當得自存。 |
Therefore, because of the strength of the people of Kasi and Kosala, I should be able to survive on my own. |
以此方便，知命尚不存，何況不 生愁憂乎？」 |
With this convenience, knowing that life is not yet alive, how much less will there be no sorrow and sorrow? " |
夫人言： |
The lady said: |
「以此知之，恩愛別離，皆 有此苦，無有歡樂。」 |
From this we know that parting from love and affection causes suffering and no joy. |
爾時，王波斯匿右膝著 地，叉手合掌而向世尊！作是說： |
At that time, King Bohni kneeled down on the ground with his right knee, crossed his hands and clasped his palms and faced the Blessed One! Zuozhi said: |
「甚奇！甚奇！ 彼世尊而說此法。 |
"It's amazing! It's amazing! That World-Honored One spoke this Dharma. |
若當彼沙門瞿曇來者， 爾乃可得共言論。」 |
If the ascetic Kutan comes, you will be able to share your opinions. " |
復語夫人： |
Mrs. Fuyu: |
「自今以後， 當更看汝勝於常日，所著服飾與吾無異。」 |
From now on, I will look at you as more beautiful than usual, and the clothes you wear are no different from mine. |
爾時，世尊聞摩利夫人與大王立此論本， 告諸比丘： |
At that time, the World-Honored One heard that Mrs. Mauli and the Great King had prepared this treatise, and told the bhikkhus: |
「摩利夫人甚大聰明，設當王波斯 匿問我此語者，我亦當以此義向彼王 說之，如夫人向王所說而無有異。」 |
Mrs. Mori is very wise. If King Persia asks me this question in secret, I will also tell him the same meaning as what I said to the king. |
又告 諸比丘： |
He also told the monks: |
「我聲聞中第一得證優婆斯，篤信牢 固，所謂摩利夫人是。」 |
I am the first among the sravakas to attain upasana, and I have firm faith. The so-called Mrs. Mori is. |
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. |
13.4 （四） |
13.4 (4) |
聞如是： |
Heard this: |
一時，佛在拔祇國尸牧摩羅山 鬼林鹿園中。 |
At one time, the Buddha was in the Deer Park in the Ghost Forest on the Shimumoluo Mountain in the country of Bazhi. |
爾時，那憂羅公長者往至世 尊所，頭面禮足，在一面坐。 |
At that time, the elder Lord Sulla went to where the World Honored One was, bowed his head, faced his feet, and sat on one side. |
須臾，退坐白世 尊曰： |
After a moment, he sat down and said to the World-Honored One: |
「我今年朽，加復抱病，多諸憂惱，唯願 世尊隨時教訓，使眾生類長夜獲安隱。」 |
As I die this year, I will become more sick and have many worries. I only hope that the World Honored One can teach me at any time so that all sentient beings can have peace and tranquility for a long time. |
爾 時，世尊告長者曰： |
At that time, the World Honored One told the elder: |
「如汝所言，身多畏痛，何 可恃怙？ |
"As you said, if your body is in pain, how can you rely on your parents? |
但以薄皮而覆其上。 |
But cover it with a thin skin. |
長者當知，其 有依憑此身者，正可須臾之樂； |
Elders should know that those who rely on this body will be happy for a moment; |
此是愚心， 非智慧者所貴。 |
This is a foolish mind, not worthy of the wise. |
是故，長者！雖心有病，令 心無病。 |
That’s why, elder! Although the heart is sick, make the heart not sick. |
如是，長者！當作是學。」 |
If so, elder! Think of it as learning. " |
爾時，長者聞 說斯言，從坐起，禮世尊足，便退而去。 |
At that time, when the elder heard these words, he stood up from his seat, bowed to the feet of the World Honored One, and then retreated. |
爾 時，長者復作是念： |
At that time, the elder thought again: |
「我今可往至尊者舍利弗 所問斯義。 |
"I can now go to the Supreme Sariputta to inquire about this meaning. |
舍利弗去彼不遠，在樹下坐。」 |
Shariputra went not far from there and sat under a tree. " |
是時，那優羅公往至舍利弗所，頭面禮足，在 一面坐。 |
At that time, Lord Uraga went to the place where Shariputra was located, bowed his head, faced his feet, and sat on one side. |
是時，舍利弗問長者： |
At that time, Shariputra asked the elder: |
「顏貌和悅，諸 根寂靜，必有所因。 |
"There must be a reason for your appearance to be pleasant and your faculties to be peaceful. |
長者！故當從佛聞法耶？」 |
Senior citizens! So we should listen to the Dharma from the Buddha? " |
時，長者白舍利弗言： |
At that time, the elder said to Shariputra: |
「云何，尊者舍利弗！顏貌 焉得不和悅乎？ |
"Why, Venerable Shariputra! How can you not be pleasant in appearance? |
所以然者，向者世尊以 甘露之法，溉灌胸懷。」 |
Therefore, I ask the Lord to use the nectar of the Dharma to irrigate my mind. " |
舍利弗言： |
Shariputra said: |
「云何，長者！ 以甘露之法，溉灌胸懷？」 |
What do you mean, sir! Irrigating your mind with the method of nectar? |
長者報言： |
Report from the elders: |
「於是， 舍利弗！我至世尊所，頭面禮足，在一面坐。 |
"Then, Shariputra, I went to the place where the World-Honored One was, and sat on one side with my head bowed and my face bowed. |
爾時，我白世尊曰： |
At that time, I said to the World-Honored One: |
『年朽長大，恒抱疾病，多 諸苦痛，不可稱計，唯願世尊分別此身， 普使眾生，獲此安隱！』爾時，世尊便告我言： |
"As we age and grow older, we are constantly suffering from diseases and sufferings that are incalculable. I only wish that the World Honored One could distinguish this body and enable all living beings to find this peace and tranquility!" ’ At that time, the World-Honored One told me: |
『如是，長者！此身多諸衰苦，但以薄皮而 覆其上。 |
"That's right, elder!" This body has many sufferings of decay, but it is covered with a thin skin. |
長者當知，其有恃怙此身者，正可 有斯須之樂，不知長夜受苦無量。 |
Elders should know that those who rely on the body of their parents can enjoy such happiness without knowing that they will suffer immeasurably for a long night. |
是故，長 者！此身雖有患，當使心無患。 |
That’s why, sir! Although this body is in trouble, you should keep your mind free of trouble. |
如是，長 者！當作是學。』 |
If so, sir! Think of it as learning. 』 |
世尊以此甘露之法，而見溉 灌。」 |
The World Honored One uses this method of nectar to irrigate. " |
舍利弗言： |
Shariputra said: |
「云何，長者！更不重問如來此 義乎？ |
What do you mean, sir! Let alone ask the Tathagata what is the meaning of this? |
云何身有患心無患。 |
There is nothing wrong with the body and mind. |
云何身有病 心無病？」 |
Why is it that the body is sick but the mind is not sick? " |
長者白舍利弗言： |
The elder said to Shariputra: |
「實無此辯重問 世尊，身有患心有患，身有患心無患。 |
"There is really no such argument. I would like to ask again. World Honored One, when there is trouble in the body, there is trouble in the mind. When there is trouble in the body, there is trouble in the mind. |
尊者 舍利弗必有此辯，願具分別。」 |
Venerable Sariputra must have this argument and wish to distinguish. " |
舍利弗言： |
Shariputra said: |
「諦 聽！諦聽！善思念之，吾當與汝廣演其義。」 |
Listen carefully! Listen carefully! Remember it carefully, and I will explain its meaning to you. |
對 曰： |
To say: |
「如是。 |
"That's right. |
舍利弗！」從彼受教。 |
Shariputra! ” Learned from him. |
舍利弗告長 者曰： |
Shariputra told the elder: |
「於是，長者！凡夫之人不見聖人，不 受聖教，不順其訓； |
"So, sir! Ordinary people do not see saints, do not accept holy teachings, and do not obey their instructions; |
亦不見善知識，不與 善知識從事。 |
He also does not see good teachers and does not interact with good teachers. |
彼計色為我，色是我所，我是 色所； |
He thinks that form is for me, form is for me, and I am the place for form; |
色中有我，我中有色，彼色、我色合會 一處，彼色、我色以集一處，色便敗壞，遷移 不停，於中復起愁憂苦惱。 |
There is a self in the form, and there is a form in the self. If the other color and my color come together in one place, if the other color and my color come together in one place, the color will be corrupted, and it will keep moving, and sorrow and distress will arise in it. |
痛、想、行、識，皆觀 我有識，識中有我，我中有識，彼識、我識合 會一處。 |
Pain, thought, action, and consciousness all observe that I have consciousness, that there is self in consciousness, that there is consciousness in me, and that consciousness and self-consciousness meet in one place. |
彼識、我識以會一處，識便敗壞，遷 移不停，於中復起愁憂苦惱。 |
As soon as the consciousness and self-consciousness meet in one place, the consciousness becomes corrupted and moves around, causing sorrow and distress in it. |
如是，長者！ 身亦有患，心亦有患。」 |
If so, elder! The body is also in trouble, and the mind is also in trouble. " |
長者問舍利弗曰： |
The elder asked Shariputra: |
「云 何身有患、心無患耶？」 |
Why is it that your body is in trouble but your mind is not in trouble? |
舍利弗言： |
Shariputra said: |
「於是，長者！ 賢聖弟子承事聖賢，修行禁法，與善知識 從事，親近善知識。 |
"So, elder! The disciples of the sages serve the sages, practice the forbidden dharma, engage with the good teachers, and get close to the good teachers. |
彼亦不觀我有色； |
He also doesn’t see me as having color; |
不 見色中有我，我中有色； |
I don’t see that there is me in the form, and there is form in the self; |
不見色是我所，我 是色所。 |
I don't see form, I am the object of form. |
彼色遷轉不住，彼色以移易，不 生愁憂、苦惱、憂色之患。 |
The color cannot be transferred, the color can be easily moved, and there will be no worries, anguish, or worries about the color. |
亦復不見痛、想、行、 識，不見識中有我，我中有識； |
I no longer see pain, thoughts, actions, or consciousness; I don’t see that there is a self in the consciousness, and there is consciousness in the self; |
亦不見識我 所，亦不見我所識。 |
They don’t see what I am, and they don’t see what I know. |
彼識、我識以會一處，識 便敗壞，於中不起愁憂、苦惱。 |
If the consciousness and self-consciousness meet in one place, the consciousness will be corrupted, and there will be no sorrow or suffering in it. |
如是，長者！ 身有患而心無患。 |
If so, elder! The body is in trouble but the mind is not in trouble. |
是故，長者！當作是習， 遺身去心，亦無染著。 |
That’s why, elder! Take it as a habit, leave your body and mind behind, and become free from contamination. |
長者！當作是學。」 |
Senior citizens! Think of it as learning. " |
爾 時，那憂羅公聞舍利弗所說，歡喜奉行。 |
At that time, when Duke Nakara heard what Sariputta said, he followed it joyfully. |
13.5 （五）孫陀利 |
13.5 (5) Sundari |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊與數千萬眾，前後圍遶而為說 法。 |
At that time, the World Honored One and tens of millions of people surrounded him in front and behind and preached the Dharma. |
爾時，江側婆羅門身負重擔，便至世尊 所。 |
At that time, a Brahmin on the riverside, carrying a heavy burden, came to the presence of the Blessed One. |
到已捨擔，一面在世尊所，默然而住。 |
When he had given up his burden, he stayed silently in the presence of the Blessed One. |
爾時， 彼婆羅門作是思惟： |
At that time, the Brahmin thought: |
「今日沙門瞿曇與數 千萬眾，前後圍遶而為說法。 |
"Today, the ascetic Qutan and tens of millions of people are surrounding him and preaching the Dharma. |
我今清淨，與沙 門瞿曇等無有異。 |
I am now pure, no different from the ascetics Qutan and others. |
所以然者，沙門瞿曇食 好粳糧，種種餚饌，今我食菓蓏以自濟命。」 |
Therefore, the ascetic Qu Tan likes to eat japonica grains and all kinds of delicacies. Now I eat fruits and vegetables to support myself. " |
爾時，世尊以知婆羅門心中所念，告諸比 丘： |
At that time, the World-Honored One, knowing what was in the mind of the Brahmin, told the bhikkhus: |
「其有眾生以二十一結染著心者，當 觀彼人必墮惡趣，不生善處。 |
"If there are living beings whose minds are contaminated by the twenty-one fetters, you should consider that they will fall into the lower realms and will not be born in a good place. |
云何為二十 一結？ |
Why is the twenty-one knot? |
瞋心結、恚害心結、睡眠心結、調戲心 結、疑是心結、怒為心結、忌為心結、惱為心結、 疾為心結、憎為心結、無慚心結、無愧心結、幻 為心結、姦為心結、偽為心結、諍為心結、憍為 心結、慢為心結，妬為心結、增上慢為心結、 貪為心結，諸比丘！若有人有此二十一結染 著心者，當觀其人必墮惡趣，不生善處。 |
The knot of hatred, the knot of hatred, the knot of sleep, the knot of teasing, the knot of suspicion, the knot of anger, the knot of jealousy, the knot of annoyance, the knot of sickness, the knot of hatred, and the knot of no shame knot, guilt-free knot, illusion knot, adultery knot, hypocrisy knot, criticism knot, shame knot, arrogance knot, jealousy knot, increasing arrogance as knot, greed as knot Heart knot, monks! If someone has these twenty-one fetters attached to his mind, he will definitely fall into a lower realm and will not be born in a good place. |
猶 如白 ［疊＊毛］ 新衣，久久朽故，多諸塵垢，意欲染 成其色，青、黃、赤、黑終不得成。 |
Just like a new white garment, it has decayed over time and is filled with dust and dirt. If you try to dye it into its color, blue, yellow, red, or black will never come out. |
何以故？ |
Why? |
以有 塵垢故。 |
Because there is dirt. |
如是，比丘！若有人以此二十一 結染著心者，當觀其人必墮惡趣，不生 善處。 |
So, bhikkhu! If someone's mind is stained by these twenty-one knots, it should be noted that he will fall into the lower realms and will not be able to achieve good destinies. |
「設復有人無此二十一結染著心者， 當知斯人必生天上，不墮地獄中。 |
"Suppose there is someone who does not have these twenty-one fetters in his mind, you should know that this person will be born in heaven and will not fall into hell. |
猶如新 淨白 ［疊＊毛］ ，隨意欲作何色，青、黃、赤、黑，必成其 色，終不敗壞。 |
Just like a new pure white [pile * hair], you can make it any color you want, green, yellow, red, black, it will definitely become its color, and it will not be ruined. |
所以然者，以其淨故。 |
This is so because of its purity. |
此亦 如是，其有無此二十一結染著心者，當觀 其人必生天上，不墮惡趣。 |
This is also the case. If you have or have not had these twenty-one fetters in your mind, you should observe that the person will be reborn in heaven and will not fall into the lower realms. |
「若彼賢聖弟子 起瞋恚心結，觀已，便能息之。 |
"If that sage disciple has a knot of anger or hatred in his mind, he will be able to calm it down by observing it. |
起恚害心結、 起睡眠心結、起調戲心結、起疑心結、起怒 心結、起忌心結、起惱心結、起疾心結、起 憎心結、起無慚心結、起無愧心結、起幻心 結、起姦心結、起偽心結、起諍心結、起憍心 結、起慢心結、起妬心結、起增上慢心結、起 貪心結。 |
The knot of hatred, the knot of sleep, the knot of teasing, the knot of suspicion, the knot of anger, the knot of jealousy, the knot of annoyance, the knot of ill health, the knot of hatred, the knot of lack of shame , arise the knot of guilt, arise the knot of illusion, arise the knot of treachery, arise the knot of falsehood, arise the knot of hostility, arise the knot of jealousy, arise the knot of arrogance, arise the knot of jealousy, arise the knot of arrogance, arise the knot of greed Knot. |
「若彼賢聖弟子無瞋、無恚、無有愚惑， 心意和悅，以慈心普滿一方而自娛樂，二 方、三方、四方亦爾。 |
"If that virtuous and saintly disciple has no anger, no jealousy, no foolishness, and a harmonious mind, and fills one area with loving-kindness and entertains himself, so will the two, three, and four directions. |
四維上下，於一切中，一 切亦一切，一切世間以無限無量，不可 稱計，心無恚怒而自遊戲。 |
The four dimensions are up and down, in everything, everything is everything, all the world is infinite and incalculable, and the heart is free from anger and plays by itself. |
以此慈心，遍滿 其中，得歡喜已，心意便正。 |
Fill it with loving kindness, and when you are happy, your mind will be right. |
「復以悲心普滿 一方而自娛樂，二方、三方、四方亦爾，四維上 下，於一切中，一切亦一切，一切世間以無 量無限，不可稱計，心無恚怒而自遊戲。 |
"Again, one side is filled with compassion and entertains itself, the other two, three, and four directions are the same. The four dimensions are up and down. In everything, everything is all. All the world is infinite and incalculable, and the heart is free of anger and is playing. |
以 此悲心，遍滿其中，得歡喜已，心意便正。 |
Fill it with this compassion, and when you are happy, your mind will be right. |
「復 以喜心普滿一方而自娛樂，二方、三方、四 方亦爾，四維上下，於一切中，一切亦一切， 一切世間，以無量無限不可稱計，心無恚 怒而自遊戲。 |
"Again, fill one area with joy and entertain yourself. The same goes for two, three, and four directions. The four dimensions are up and down. In everything, everything is everything. In all the world, there are countless, infinite and incalculable. The heart is free from anger and it is fun. |
以此喜心，遍滿其中，得歡喜 已，心意便正。 |
Fill it with this joyful heart, and once you are happy, your mind will be right. |
「復以護心普滿一方而自娛 樂，二方、三方、四方亦爾，四維上下，於一切中， 一切亦一切，一切世間以無量無限不可 稱計，心無恚怒而自遊戲。 |
"Again, you can entertain yourself by protecting your mind in one direction, two, three, and four directions. The four dimensions are up and down. In everything, everything is everything. All the worlds are immeasurable, and you can play without anger. |
以此護心，遍滿 其中，得歡喜已，心意便正。 |
Use this to protect your heart and fill it. Once you are happy, your mind will be right. |
「便於如來所成 於信根，根本不移，豎高顯幢，不可移動。 |
It is convenient for the Tathagata to create a foundation of faith that cannot be moved at all. It erects a high and prominent building that cannot be moved. |
諸天、龍、神、阿須倫、沙門、婆羅門，或世人民，於 中得歡喜，心意便正。 |
When gods, dragons, gods, Ashuranas, ascetics, brahmins, or people in the world are happy in it, their minds will be right. |
此是如來、至真、等正覺、 明行成為、善逝、世間解、無上士、道法御、天人 師，號佛、眾祐，於中得歡喜，心意便正，亦復 成就於法。 |
This is the Tathagata, the most true, the most fully enlightened, the one who has achieved enlightenment and deeds, has passed away, understands the world, is the supreme scholar, the ruler of the Tao and Dharma, the teacher of gods and humans. He is called the Buddha and is blessed by all. He will be happy in it, his mind will be righteous, and he will be restored. Achievements in the law. |
如來法者，甚為清淨，不可移動， 人所愛敬。 |
The Tathagata Dharma is extremely pure and immovable, and is loved and respected by people. |
如是智者當作是觀，便於中 而得歡喜，亦復成就於眾。 |
Such a wise person should observe this way, and he will be happy and achieve success in the world. |
如來聖眾甚為 清淨，性行純和，法法成就，戒成就、三昧成 就、智慧成就、解脫成就、解脫見慧成就。 |
The saints of the Tathagata are extremely pure, have pure nature and conduct, have achieved Dharma, have achieved precepts, have achieved Samadhi, have achieved wisdom, have achieved liberation, and have achieved liberation and insight. |
聖眾 者，四雙八輩，此是如來聖眾，可愛可貴，實 可承事。 |
Saints, four pairs and eight generations, these are the Tathagata's saints, lovely and valuable, and capable of fulfilling their duties. |
於中得歡喜，心意便正。 |
If you are happy in it, your mind will be right. |
「彼復以此 三昧，心清淨無瑕穢，諸結便盡，亦無沾 污，性行柔軟，逮於神通，便得自識無量宿 命事，所從來處，靡不知之。 |
"When he resumes this samadhi, his mind will be pure and flawless, all knots will be gone, and there will be no stains. His sexual behavior will be soft. If he grasps the supernatural power, he will be aware of the infinite fate and destiny, and he will not know where he came from. |
若一生、二生、三 生、四生、五生、十生、二十生、三十生、四十生、五 十生、百生、千生、百千生，成敗劫、不成敗劫、成 敗不成敗劫、無數成敗劫、無數不成敗劫，我 曾在彼，字某、名某、姓某，如是生、如是食、受 如是苦樂，受命長短，從彼終生彼間，從 彼終生此間。 |
If one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, one hundred lives, one thousand lives, hundreds of thousands of lives, success or failure, failure or failure , kalpas of success or failure, countless kalpas of success or failure, countless kalpas of failure, I was there, with a certain name, a certain name, a certain surname, being born like this, eating like this, experiencing such joys and sorrows, receiving such a long or short life, from there for the rest of my life, from that. He lives here forever. |
如是自識無數宿命事。 |
In this way, one realizes countless fateful things. |
「復以 此三昧，心清淨無瑕穢，知眾生心所念之 事。 |
"With this samadhi again, the mind will be pure and flawless, and you will know the thoughts of all sentient beings. |
彼復以天眼觀眾生類，有生者、有終者， 善色、醜色，善趣、惡趣，若好、若醜，隨眾生行所 作果報，皆悉知之。 |
He then used his heavenly eyes to observe all living beings. They have life and death, good colors and ugly colors, good destinations and bad destinations, whether they are good or ugly, and they all know the consequences of their actions. |
或有眾生，身行惡、口行 惡、心行惡，誹謗賢聖，邪見造邪見行，身壞 命終，生三惡道，趣泥 黎 中。 |
There may be sentient beings who do evil things with their bodies, words, and minds, slander sages and saints, and have wrong views and actions. Their bodies will be destroyed and their lives will end. They will be reborn in the three evil paths and live in the mud. |
或復有眾生，身 行善、口行善、意行善，不誹謗賢聖，正見、無 有邪見，身壞命終，生天上善處。 |
Or there may be sentient beings who do good deeds with their bodies, words, and minds. They do not slander saints and saints. They have right views and do not have wrong views. When their bodies are destroyed, they die and are reborn in a good place in heaven. |
是謂清淨 天眼觀眾生類： |
It means pure and celestial eye to see living beings: |
有生者、有終者，善色、醜色，善 趣、惡趣，若好、若醜，隨眾生行所作果報，皆悉 知之。 |
There is life and death, good and ugly colors, good and bad destinations, whether they are good or ugly, and the consequences of the actions of living beings are all fully known. |
「彼復以此三昧，心清淨無瑕穢，無有 結使，心性柔軟，逮於神通。 |
"When he resumes this samadhi, his mind will be pure and flawless, without any knots, his mind will be soft, and he will have supernatural power. |
復以漏盡通而 自娛樂。 |
Then use all the leaks to open up and enjoy yourself. |
彼觀此苦，如實知之； |
He sees this suffering and knows it as it really is; |
復觀苦習， 復觀苦盡，復觀苦出要，如實知之。 |
Re-observe the practice of suffering, re-observe the end of suffering, re-observe the origin of suffering, and know it as it really is. |
彼作是 觀已，欲漏心得解脫，有漏心、無明漏心得 解脫。 |
By contemplating this, the mind with outflows of desire will be liberated, and the mind with outflows of ignorance will be liberated. |
已得解脫，便得解脫智： |
Once you have achieved liberation, you will gain the wisdom of liberation: |
生死已盡，梵 行已立，所作已辦，更不復受有，如實知之。 |
Birth and death have ended, the Brahmacharya has been established, and what has been done has been accomplished. There is no longer any feeling or existence, and it is known as it really is. |
如是，比丘！賢聖弟子心得解脫，雖復食粳 糧、善美種種餚饍，摶若須彌，終無有罪。 |
So, bhikkhu! When the disciples of the sage are liberated, even if they resume eating rice grains and all kinds of good and beautiful dishes, they will not be guilty of any sin. |
所 以然者，以無欲、盡愛故，以無瞋、盡恚故， 以無愚癡、盡愚癡故，是謂比丘中比丘！則 內極沐浴已。」 |
Therefore, because he has no desire and has all the love, because he has no hatred and all hatred, because he has no ignorance and all ignorance, he is called a bhikkhu among bhikkhus! Then the inner pole has been bathed. " |
爾時，江側婆羅門白世尊曰： |
At that time, a Brahmin on the side of the river said to the World-Honored One: |
「瞿 曇沙門！可往至孫陀羅江側沐浴。」 |
Qutanshamen! You can go to the Sundhara River to bathe. |
世尊告 曰： |
The World Honored One said: |
「云何，婆羅門！名之為孫陀羅江水？」 |
Why, Brahmin, is it called the Sundara River? |
婆羅 門曰： |
Brahmin said: |
「孫陀羅江水是福之深淵，世之光明， 其有人物在彼河水浴者，一切諸惡皆悉 除盡。」 |
The waters of the Sundara River are the abyss of blessings and the light of the world. Anyone who bathes in the water of this river will have all their evils eliminated. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「此身無數劫， 經歷彼河浴； |
"In this body for countless kalpas, I have experienced bathing in that river; |
及諸小陂池， 靡不悉周遍。 |
As well as all the small ponds, they are everywhere. |
愚者常樂彼， 闇行不清淨； |
Fools always enjoy themselves, and their dark ways are impure; |
宿罪內充軀， 彼河焉能救？ |
The body is full of old sins, how can Bihe save me? |
淨者常快樂， 禁戒清亦快； |
Those who are pure are always happy, and those who are pure in abstinence are also happy; |
清者作清行， 彼願必果成。 |
If a pure person performs pure deeds, his wishes will surely come true. |
設護不與取， 行慈不殺生； |
To protect and not to take away, to practice kindness and not to kill; |
守誠不妄語， 心等無增減。 |
Stay true to yourself and don’t lie, your mind will not increase or decrease. |
汝今於此浴， 必獲安隱處； |
If you bathe here now, you will surely find a safe place; |
彼河何所至， 猶盲投乎冥。」 |
Wherever the other river reaches, it is like a blind throw into the dark. " |
爾時，婆羅門白世尊曰： |
At that time, the Brahmin said to the World-Honored One: |
「止！止！瞿曇！猶如軁 者得伸，闇者見明，迷者示道，於闇室然 明，無目者為作眼目。 |
Stop! Stop! Qu Tan! Just like a blind person can stretch his legs, a dark person can see the light, a confused person can see the way, and a dark room can see the light, and a blind person can make eyes. |
如是，沙門瞿曇！無數 方便說此妙法，願聽為道。」 |
So, Samana Qutan! Countless conveniences have taught me this wonderful method, and I would like to hear it as the way. " |
爾時，江側婆羅 門即得作道，受具足戒。 |
At that time, the Brahmins on the river side were able to become Taoists and receive full ordination. |
所以族姓子，出家 學道，修無上梵行： |
Therefore, the clan surname is Zi, who has become a monk, studied Taoism, and practiced the supreme holy life: |
生死已盡，梵行已立，所作 已辦，更不復受有，如實知之。 |
Birth and death have ended, the holy life has been established, what has been done has been done, and there is no longer any feeling or existence, knowing it as it really is. |
是時，尊者孫 陀羅諦利即成阿羅漢。 |
At that time, the Venerable Sundaratiri became an Arahant. |
爾時，尊者孫陀羅諦 利聞佛所說，歡喜奉行。 |
At that time, the Venerable Sundaratri heard what the Buddha said and followed it with joy. |
13.6 （六）善業 |
13.6 (6) Good Karma |
聞如是： |
Heard this: |
一時，佛在羅閱城耆闍崛山 中，與大比丘五百人俱。 |
At one time, the Buddha was with five hundred great bhikkhus in the Qijijue Mountain in Luoyue City. |
爾時，釋提桓因日 時已過，向暮便往至世尊所，頭面禮足在 一面坐。 |
At that time, because the day had passed, Shi Tihuan went to the World Honored One's place at dusk and sat down on one side with his head, face and feet bowed. |
爾時，釋提桓因即以偈頌問如來 義： |
At that time, Shi Ti Huanyin asked the Tathagata about his meaning in a verse: |
「能說能宣布， 渡流成無漏； |
"Able to speak and declare, to cross the stream without leakage; |
以渡生死淵， 今問瞿曇義。 |
In order to cross the abyss of life and death, I now ask Qu Tanyi. |
我觀此眾生， 所作福祐業； |
I look at the blessings and deeds of these living beings; |
造行若干種， 施誰福最尊。 |
There are several kinds of deeds, whoever you give them will be blessed the most. |
尊今靈鷲山， 唯願演此義； |
Respecting Lingjiu Mountain today, I only wish to perform this meaning; |
知釋意所趣， 亦為施者宣。 |
Know the meaning of interpretation, and also declare it to those who give it. |
四趣造福無， 四果具足成； |
The four interests bring no blessings, and the four fruits are sufficient; |
諸學得跡人， 宜信奉其法。 |
Those who have learned from it should believe in its method. |
無欲亦無恚， 愚盡成無漏； |
There is no desire or hatred, and all ignorance is gone; |
盡度一切淵， 施彼成大果。 |
Cross all the abyss, and give to others to achieve great results. |
諸此眾生類， 所作福德業； |
All these sentient beings have performed meritorious deeds; |
造行若干種， 施僧獲福多。 |
By practicing several kinds of deeds, giving alms to monks will bring you many blessings. |
此眾度無量， 猶海出珍寶； |
This multitude is immeasurable, like treasures emerging from the sea; |
聖眾亦如是， 演慧光明法。 |
The same is true for the saints, performing the Dharma of Wisdom and Light. |
瞿曇彼善處， 能施眾僧者； |
Qutan's good place is one who can give to all the monks; |
獲福不可計， 最勝之所說。」 |
Blessings are immeasurable, the best thing to say. " |
爾時，釋提桓因聞佛所說已，即禮佛足，便 於彼退而去。 |
At that time, Shitihuan heard what the Buddha said, bowed to the Buddha's feet, and then retreated away. |
爾時，釋提桓因聞佛所說，歡喜 奉行。 |
At that time, Shitihuan heard what the Buddha said and followed it with joy. |
13.7 （七）釋提桓 |
13.7 (7) Shi Tihuan |
聞如是： |
Heard this: |
一時，佛在羅閱城耆闍崛山中， 與大比丘五百人俱。 |
At one time, the Buddha was in the Qijijue Mountain in Luoyue City, together with five hundred great monks. |
爾時，尊者須菩提亦 在王舍城耆闍崛山側，別作屋廬而自禪 思。 |
At that time, the Venerable Subhuti also built a hut on the side of the Jijijue Mountain in Rajagaha and meditated by himself. |
爾時，尊者須菩提身得苦患，甚為沈重， 便作是念： |
At that time, the Venerable Subhuti was suffering from physical pain, which was very heavy, so he thought as follows: |
「我此苦痛為從何生？ |
"Where does this pain come from? |
復從何滅？ |
Where will it be destroyed again? |
為至何所？」 |
Why? " |
爾時，尊者須菩提便於露地而 敷坐具，直身正意，專精一心，結跏趺坐，思 惟諸入，欲害苦痛。 |
At that time, the Venerable Subhuti lay down on the ground, spread out his seat, straightened his body and concentrated his mind on it, and sat in lotus position, thinking about all the incomings and sufferings. |
爾時，釋提桓因知尊者須菩提所念，便以偈 勅波遮旬曰： |
At that time, Shi Tihuan knew what the Venerable Subhuti was thinking, so he blocked the ten days with a verse and said: |
「善業脫諸縛， 居在靈鷲山； |
"Good deeds are freed from all fetters, and they live in Lingjiu Mountain; |
今得極重患， 樂空諸根定。 |
Now that I have encountered a very serious danger, all my faculties are calm and empty. |
速來往問疾， 覲省尊上顏； |
Come and ask about illness quickly, and pay homage to your noble face; |
既得獲大福， 種德莫過是。」 |
Once you have achieved great blessings, there is nothing better than cultivating virtue. " |
時，波遮旬對曰： |
At that time, Bo Zhaxun said to him: |
「如是。 |
"That's right. |
尊者！」 |
Your Holiness! " |
爾時，釋提桓因 將五百天人及波遮旬，譬如士夫屈伸臂 頃，便從三十三天沒，來至靈鷲山中，離尊 者須菩提不遠，復以此偈語波遮旬曰： |
At that time, Shitihuan covered the five hundred heavenly beings with their waves, just like a scholar with his arms stretched out, and disappeared from the Thirty-three Heavens, and came to Lingjiu Mountain, not far from the Venerable Subhuti, and repeated this verse. Yubo Zhexun said: |
「汝今覺善業， 樂禪三昧定； |
"You now realize your good deeds and enjoy the samadhi of Zen; |
柔和清淨音， 今使從禪坐。」 |
Soft and pure sound, I am now sitting in meditation. " |
波遮旬對曰： |
Bo Zhaxun said to him: |
「如是。」 |
That's right. |
爾時，波遮旬從釋提桓 因聞語已，便調琉璃之琴，前至須菩提 所，便以此偈歎須菩提曰： |
At that time, Bo Zhaxun heard the words from Shitihuan, so he tuned his glass harp and went to Subhuti's place. He sighed to Subhuti with this verse and said: |
「結盡永無餘， 諸念不錯亂； |
"There will never be anything left after all the knots are tied, and all thoughts will not be confused; |
諸塵垢悉盡， 願速從禪覺。 |
All dust and dirt are gone, and I hope to achieve Zen enlightenment quickly. |
心息渡有河， 降魔度諸結； |
The breath of the heart crosses the river, subdues the demons and overcomes all knots; |
功德如大海， 願速從定起。 |
Merit is like the ocean, I hope you can start from concentration quickly. |
眼淨如蓮花， 諸穢永不著； |
The eyes are as pure as lotus flowers, and all impurities will never stick to them; |
無歸與作歸， 空定速時起。 |
There is no return and no return, when the speed is empty. |
渡四流無為， 善解無老病； |
Overcome the four currents of inaction, be kind and understand without old age and illness; |
以脫有為災， 唯尊時定覺。 |
Taking freedom from existence as a disaster, I only respect the time to stay awake. |
五百天在上， 釋種躬自來； |
Five hundred heavens are above, and the seed of release comes naturally; |
欲覲聖尊顏， 解空速時起。」 |
If you want to pay homage to the face of the holy saint, you will rise at the moment of knowing the speed of the sky. " |
爾時，尊者須菩提即從坐起，復歎波遮旬 曰： |
At that time, the Venerable Subhuti stood up from his seat, sighed again about Pozhe Xun, and said: |
「善哉！波旬！汝今音與琴合，琴與音 合，而無有異。 |
Excellent! Bo Xun! Now your sound is in harmony with the harp, and the harp is in harmony with the sound. There is no difference. |
然琴音不離歌音，歌音 不離琴音，二事共合，乃成妙聲。」 |
However, the sound of the piano is not separated from the sound of the song, and the sound of the song is not separated from the sound of the piano. The two things come together to create a wonderful sound. " |
爾時，釋 提桓因便往至尊者須菩提所，頭面禮足在 一面坐。 |
At that time, Shiti Huanyin went to the place of the Supreme Bodhisattva and sat down on one side with his head, face and feet bowed. |
爾時，釋提桓因白須菩提言： |
At that time, Shi Tihuan said to Subhuti Bai: |
「云何 善業所抱患苦有增損乎？ |
"How can the suffering caused by good deeds increase or decrease? |
今此身病為從 何生？ |
Where did this physical illness come from? |
身生耶？ |
Born by body? |
意生乎？」 |
Business? " |
爾時，尊者須菩提語釋 提桓因言： |
At that time, the Venerable Subhuti said: |
「善哉！拘翼！法法自生，法法自滅； |
"Excellent! Juyi! Dharma arises by itself, Dharma perishes by itself; |
法 法相動，法法自息。 |
Dharma and Dharma move together, and Dharma and Dharma cease on their own. |
猶如，拘翼！有毒藥，復有 害毒藥。 |
Just like, Juyi! There is poison, and there is also harmful poison. |
天帝釋！此亦如是，法法相亂，法法 自息。 |
The Emperor of Heaven released! This is also the case, dharma and dharma are in chaos, dharma and dharma are self-extinguished. |
法能生法，黑法用白法治，白法用 黑法治。 |
Law can produce law, black law is governed by white law, and white law is governed by black law. |
天帝釋！貪欲病者用不淨治，瞋恚 病者用慈心治，愚癡病者用智慧治。 |
The Emperor of Heaven released! Those who are sick of greed are treated with impurity, those who are sick with anger are treated with loving kindness, and those who are sick with ignorance are treated with wisdom. |
如是， 釋提桓因！一切所有皆歸於空，無我、無人， 無壽、無命，無士、無夫，無形、無像，無男、無 女。 |
If so, Shi Tihuan Yin! Everything is empty, no self, no one, no longevity, no life, no warriors, no husband, no form, no image, no male or female. |
猶如，釋提桓因！風壞大樹，枝葉彫落； |
Just like, Shi Ti Huanyin! The wind damages the big trees, and the branches and leaves fall off; |
雷 雹壞苗，華菓初茂，無水自萎； |
Thunder and hail damage the seedlings, and the flowers and fruits will begin to flourish, but will wither without water; |
天降時雨，生 苗得存。 |
When the sky rains, the seedlings will survive. |
如是，天帝釋！法法相亂，法法自定， 我本所患疼痛苦惱，今日已除，無復患苦。」 |
If so, the Emperor of Heaven will release you! Dharma and Dharma are in chaos, Dharma and Dharma are self-determined. The pain and suffering that I originally suffered from have been eliminated today, and there will be no more suffering. " |
是時，釋提桓因白須菩提言： |
At that time, Shi Tihuan said to Subhuti Bai: |
「我亦有愁憂 苦惱，今聞此法無復有愁憂。 |
"I also had worries and worries, but now that I have heard this teaching, I no longer have any worries. |
眾事猥多，欲 還天上。 |
All things are obscene, and I want to return them to heaven. |
已亦有事及諸天事，皆悉猥多。」 |
There have been many things and all heavenly things, all of which have been reported. " |
時， 須菩提言： |
At that time, Subhuti said: |
「今正是時，宜可時去。」 |
This is the right time, it's time to go. |
是時，釋提桓 因即從坐起，前禮須菩提足，遶三匝而去。 |
At that time, Shiti Huanyin stood up from his seat, bowed to Subhuti's feet, and walked around three times. |
是時，尊者須菩提便說此偈： |
At that time, the Venerable Subhuti said this verse: |
「能仁說此語， 根本悉具足； |
"Nengren said this, the fundamentals are complete; |
智者獲安隱， 聞法息諸病。」 |
The wise find peace and tranquility, and all diseases are cured by hearing the Dharma. " |
爾時，釋提桓因聞尊者須菩提所說，歡喜奉 行。 |
At that time, Shitihuan heard what the Venerable Subhuti said and he followed it with joy. |
調達及二經 皮及利師羅 |
Tiao Da and Er Jing Pi and Li Shiluo |
竹膞、孫陀利 善業、釋提桓 |
Bamboo, Sundali Shankar, Shi Tihuan |
增壹阿含經卷第六 |
The sixth volume of the Agama Sutra |
14.1 （一）地獄 |
14.1 (1) Hell |
增壹阿含經卷第七 |
The seventh volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於是眾中，我不 見一法修已、多修已，成地獄行、成畜生 行、成餓鬼行。 |
"Therefore, among the crowd, I don't see anyone who has practiced one method or practiced it many times, leading to the behavior of hell, the behavior of animals, or the behavior of hungry ghosts. |
若生人中，受命極短，所謂 殺生者也。 |
If you are born among humans and receive a very short life, you are called a killer. |
諸比丘！若有人意好殺生，便 墮地獄、餓鬼、畜生。 |
Monks! If someone is interested in killing, he will fall into the hells, hungry ghosts, and animals. |
若生人中，受命極短，所 以然者，以斷他命故。 |
If he is born into a human being, his life is extremely short, so it is because he has cut off his life. |
是故，當學莫殺生。 |
Therefore, you should learn not to kill. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
14.2 （二）天及人 |
14.2 (2) Heaven and Man |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中，我不見一 法修行已、多修行已，受人中福，受天上福， 得泥洹證，所謂不殺生也。」 |
Among all these people, I don't see one person who has practiced the Dharma or practiced it many times, received blessings from people, received blessings from heaven, and obtained the mud-huan certification, which is the so-called non-killing of living beings. |
佛告諸比丘： |
The Buddha told the monks: |
「若 有人不行殺生，亦不念殺，受命極長。 |
"If a person does not know how to kill, nor does he want to kill, his life will be very long. |
所 以然者，以彼不嬈亂故。 |
The reason for this is that he is not in chaos. |
是故，諸比丘！當 學不殺生。 |
Therefore, monks! You should learn not to kill. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
14.3 （三）地獄 |
14.3 (3) Hell |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中，我不見 一法修行已、多修行已，成地獄行，餓鬼、畜生 行。 |
"Among these people, I don't see anyone who has practiced one method or practiced many, and has become a hell, a hungry ghost, or an animal. |
若生人中，極為貧匱，衣不蓋形，食不 充口，所謂劫盜也。 |
If one is born in extreme poverty, has no clothes to cover his body, and does not have enough food to eat, this is called robbery. |
諸比丘！若有人意好 劫盜，取他財物，便墮餓鬼、畜生中。 |
Monks! If someone intends to rob and steal other people's property, he will fall into the realm of hungry ghosts and animals. |
若生人 中，極為貧匱。 |
If you are born among people, you will be extremely poor. |
所以然者，以斷他生業故。 |
The reason for this is to cut off his karma in life. |
是故，諸比丘！當學遠離不與取。 |
Therefore, monks! Learn to stay away from taking and not taking. |
如是， 諸比丘！當作是學。」 |
So, bhikkhus! Think of it as learning. " |
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. |
14.4 （四）天及人 |
14.4 (4) Heaven and Man |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中，我不見 一法修行已、多修行已，受人中福，受天上 福，得泥洹證，所謂廣施也。」 |
Among these people, I don't see anyone who has practiced one method or practiced many, received blessings from people, received blessings from heaven, and obtained the mud-huan certification, which is called giving widely. |
佛告諸比丘： |
The Buddha told the monks: |
「若 有人廣行布施，於現世中得色、得力，眾 得具足，天上、人中食福無量。 |
"If someone practices alms extensively and gains color and power in this world, and if everyone is blessed, there will be immeasurable blessings in heaven and among people. |
是故，諸比丘！ 當行布施，勿有慳心。 |
Therefore, monks! You should give alms without any intention of being frugal. |
如是，諸比丘！當作 是學。」 |
So it is, monks! Think of it as learning. " |
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. |
14.5 （五）地獄 |
14.5 (5) Hell |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中，不見 一法修行已、多修行已，成地獄、餓鬼、畜生 行。 |
"Among these people, there is no one who has practiced one method or practiced many, and has become a hell, a hungry ghost, and an animal. |
若生人中，居家姦婬，無有淨行，為人 所譏，常被誹謗。 |
If you are born into a human being and commit adultery at home, and have no pure conduct, you will be ridiculed by others and often slandered. |
云何一法？ |
What's the point? |
所謂邪婬也。」 |
The so-called sexual immorality. " |
佛 告諸比丘： |
The Buddha told the monks: |
「若有人婬泆無度，好犯他妻，便 墮地獄、餓鬼、畜生中。 |
"If a man is sexually immoderate and likes to offend his wife, he will fall into the hells, hungry ghosts, and animals. |
若生人中，閨門婬亂。 |
If you are born into a human being, your boudoir will be sexually immoral. |
是故，諸比丘！常當正意，莫興婬想，慎莫 他婬。 |
Therefore, monks! Always be upright, avoid lustful thoughts, and be careful not to engage in lustful behavior. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
14.6 （六）天及人 |
14.6 (6) Heaven and Man |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，佛告諸比丘： |
At that time, the Buddha told the monks: |
「於此眾中，我不見 一法修行已、多修行已，受人中福，受天上 福，得泥洹證，所謂不他婬，身體香潔，亦 無邪想。」 |
Among these people, I don't see anyone who has practiced one method or practiced many, received blessings from people, received blessings from heaven, and obtained the mud-huan certification. It is said that there is no other sexual intercourse, the body is fragrant and clean, and there are no evil thoughts. |
佛告諸比丘： |
The Buddha told the monks: |
「若有人貞潔不婬， 便受天上、人中之福。 |
“If a person is chaste and does not commit adultery, he will receive blessings from heaven and among men. |
是故，諸比丘！莫行邪 婬以興婬意。 |
Therefore, monks! Do not engage in sexual immorality to arouse adultery. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
14.7 （七）地獄 |
14.7 (7) Hell |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中，我不見 一法修行已、多修行已，成地獄行，餓鬼、畜生 行。 |
"Among these people, I don't see anyone who has practiced one method or practiced many, and has become a hell, a hungry ghost, or an animal. |
若生人中，口氣臭惡，為人所憎，所謂 妄語。 |
If you are born among people and have bad breath, you will be hated by others, which is called lying. |
諸比丘！若有人妄言、綺語、鬪亂是 非，便墮畜生、餓鬼中。 |
Monks! If someone talks nonsense, gossips, or confuses right and wrong, he will fall into the realm of animals and hungry ghosts. |
所以者何？ |
So what? |
以其妄語 故也。 |
Because of his lies. |
是故，當至誠，莫得妄語。 |
Therefore, you should be sincere and do not lie. |
是故，諸比 丘！當作是學。」 |
Therefore, monks! Think of it as learning. " |
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. |
14.8 （八）天及人 |
14.8 (8) Heaven and Man |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中，我不見一 法修行已、多修行已，受人中福，受天上福， 得泥洹 證 。 |
"Among all these people, I don't see one person who has practiced the Dharma or practiced it many times, received blessings from people, received blessings from heaven, and obtained the mud-huan certification. |
云何為一法？ |
What is a method? |
所謂不妄語也。 |
The so-called do not lie. |
諸比丘！其不妄語者，口氣香芬，名德遠聞。 |
Monks! Those who do not lie will have fragrant breath and be known far and wide for their virtues. |
是故，諸比丘！當行莫妄語。 |
Therefore, monks! Do not lie. |
如是，諸比丘！當 作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
14.9 （九）地獄 |
14.9 (9) Hell |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中，我不 見一法修行已、多修行已，受畜生、餓鬼、地獄 罪。 |
"Among these people, I don't see anyone who practices one method or practices many and suffers the sins of animals, hungry ghosts, and hells. |
若生人中，狂愚癡惑，不識真偽，所謂飲 酒也。 |
If you are born into a person who is crazy, foolish and confused, and does not know the truth from the false, it is called drinking. |
諸比丘！若有人心好飲酒，所生之處， 無有智慧，常懷愚癡。 |
Monks! If someone's heart is fond of drinking, he will be born without wisdom and always harbor foolishness. |
如是，諸比丘！慎莫 飲酒。 |
So it is, monks! Be careful not to drink alcohol. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
14.10 （一〇）天及人 |
14.10 (10) Heaven and Man |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於此眾中，無有一 法勝此法者，若修行已、多修行已，受人中 福，受天上福，得泥洹證。 |
"Among all of them, there is no one who can surpass this Dharma. If you have practiced it, practiced it many times, you will receive blessings from people, receive blessings from heaven, and obtain the mud-huan certification. |
云何為一法？ |
What is a method? |
所謂 不飲酒也。 |
The so-called don't drink alcohol. |
諸比丘！若有人不飲酒，生便聰 明，無有愚惑，博知經籍，意不錯亂。 |
Monks! If a person does not drink alcohol, he will be wise, free from confusion, knowledgeable about the scriptures, and will not be confused. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
第五地獄經 此名不善行 |
Fifth Hell Sutra: This is called unwholesome deeds |
五者天及人 令知次第數 |
The five heavens and humans will tell you the order of the sequence. |
15.1 （一）見 |
15.1 (1) Meeting |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當知有此二見。 |
"You should know that there are two views. |
云 何為二？ |
Cloud What is two? |
所謂有見、無見。 |
The so-called seeing and not seeing. |
諸有沙門、婆羅門 於此二見習已、誦已，終不從其法，如實而 不知，此則非沙門、婆羅門。 |
There are ascetics and brahmins who, after practicing and reciting these two teachings, do not follow their teachings and do not understand them as they really are. This is not a recluse or brahmin. |
於沙門，則犯沙 門法； |
If you are a recluse, you will violate the recluse law; |
於婆羅門，則犯婆羅門法，此沙門、 終不以身作證而自遊戲。 |
For a Brahmin, it violates the Brahmin law. This ascetic will never bear witness and play by himself. |
諸有沙門、婆羅 門於此二見誦讀、諷念，知捨，如實而知， 此則沙門持沙門行，婆羅門知婆羅門行， 自身取證而自遊戲： |
There are ascetics and brahmins who recite and recite these two views, know equanimity, and know it as it is. This means that ascetics uphold the practice of ascetics, and the brahmins know the practice of brahmin, and they obtain the evidence and play by themselves: |
生死已盡，梵行已立， 更不復受有，如真知之。 |
Birth and death have ended, the holy life has been established, and there is no longer any feeling or existence, as is truly understood. |
是故，諸比丘！ 於此二見不應習行，不應諷誦，盡當捨 離。 |
Therefore, monks! These two views should not be practiced or recited, but should be abandoned at all costs. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
15.2 （二）見 |
15.2 (2) See |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二見。 |
"There are two views. |
云何為 二見？ |
What is the meaning of second meeting? |
所謂有見、無見。 |
The so-called seeing and not seeing. |
彼云何為有見？ |
What does he mean by seeing? |
所謂欲 有見、色有見、無色有見。 |
The so-called desire has a view, form has a view, and colorless has a view. |
彼云何為欲有見？ |
Why does he want to have views? |
所謂五欲是也。 |
The so-called five desires are also. |
云何為五欲？ |
What are the five desires? |
所謂眼見色，甚 愛敬念，未曾捨離，世人宗奉。 |
As the saying goes, the eyes see the color, love and respect him very much, never abandon him, and the world worships him. |
若耳聞聲，鼻 嗅香，口知味，身知細滑，意了諸法，是謂 有見。 |
If the ears hear sounds, the nose smells the fragrance, the mouth knows the taste, the body knows the smoothness, and the mind understands all dharmas, this is said to have insight. |
彼云何名為無見？ |
What is the name of ignorance? |
所謂有常見、無常 見、有斷滅見、無斷滅見、有邊見、無邊見、有身 見、無身見、有命見、無命見、異身見、異命見，此 六十二見，名曰無見，亦非真見，是謂名 為無見。 |
The so-called common and non-common views, the view of cessation and cessation, the view of no cessation and cessation, the view of having edges and boundless views, the view of body and the view of no body, the view of life, the view of no life, the view of different bodies and the view of different lives, these six The twelve views are called no views, and they are not true views. They are called no views. |
是故，諸比丘！當捨此二見。 |
Therefore, monks! Let go of these two views. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
15.3 （三）施 |
15.3 (3) Giving |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二施。 |
"There are these two things. |
云何為 二？ |
Why is the cloud two? |
所謂法施、財施。 |
The so-called law and wealth. |
諸比丘！施中之上者不 過法施。 |
Monks! The best in giving is nothing more than Dharma giving. |
是故，諸比丘！常當學法施。 |
Therefore, monks! Always study and practice Dharma. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
15.4 （四）施 |
15.4 (4) Giving |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二業。 |
"There are these two karma. |
云何為 二業？ |
What is the second industry? |
有法業、有財業。 |
There is Dharma and wealth. |
業中之上者，不過法 業。 |
The best among karma is Dharma karma. |
是故，諸比丘！當學法業，不學財業。 |
Therefore, monks! You should study the Dharma industry, not the financial industry. |
如是， 諸比丘！當作是學。」 |
So, bhikkhus! Think of it as learning. " |
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. |
15.5 （五） |
15.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二恩。 |
"There are two graces. |
云何為 二？ |
Why is the cloud two? |
所謂法恩、財恩。 |
The so-called law favor and financial favor. |
恩中之上者，所謂不過 法恩也。 |
The best among favors is nothing more than dharma favor. |
是故，諸比丘！當修行法恩。 |
Therefore, monks! When you practice Dharma. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
15.6 （六）愚者有二相 |
15.6 (6) Fools have two looks |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「愚者有此二相像 貌。 |
"A fool has these two looks. |
云何為二？ |
Why is the cloud two? |
於是，愚者所不能辦者而 辦之，垂辦之事厭而捨之。 |
Therefore, the fool does what he cannot do, and when he is tired of doing things, he abandons them. |
是謂，諸比丘！愚 者有此二相像貌。 |
That is to say, monks! Fools have these two appearances. |
復次，比丘！智者有二相 像貌。 |
Again, bhikkhu! A wise man has two looks. |
云何為二？ |
Why is the cloud two? |
於是，智者所不能 辦 事亦 不成辦，垂辦之事亦不厭捨。 |
Therefore, a wise man will never be able to do anything he cannot do, and he will never get tired of doing what he wants to do. |
是故，諸比丘！ 愚者二相像貌當捨離之，當念修行智者 二相。 |
Therefore, monks! We should give up the two characteristics of the fool and practice the two characteristics of the wise. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
15.7 （七）禮 |
15.7 (7) Ceremony |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二法，內自思 惟，專精一意，當禮如來。 |
"With these two dharmas, meditate within yourself, concentrate on one thought, and pay homage to the Tathagata. |
云何為二法？ |
What are the two methods? |
一為 智慧，二為滅盡。 |
One is wisdom, the other is annihilation. |
是謂，比丘！內自思惟，專精一 意，當禮如來。 |
That’s right, bhikkhu! Think internally, concentrate on one thought, and pay homage to the Tathagata. |
如是諸比丘！當作是學。」 |
Such are the monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
15.8 （八）法 |
15.8 (8) Law |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二法，內自思 惟，專精一意，當禮法寶，亦禮如來神廟。 |
"There are these two methods. If you think about them within yourself and concentrate on one thought, you should pay homage to the dharma treasure and the temple of the Tathagata. |
云 何二法？ |
What are the two methods? |
有力、有無畏。 |
Powerful and fearless. |
是謂，比丘！有此二法， 內自思惟，專精一意，當禮法寶及如來神廟。 |
That’s right, bhikkhu! There are these two methods, which should be considered inwardly and focused on one thought, and should be used as ritual gifts and temples of the Tathagata. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
15.9 （九）如來廟 |
15.9 (9) Tathagata Temple |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二法，內自思 惟，專精一意，禮如來寺。 |
"With these two methods, meditate within yourself, concentrate on one thought, and pay homage to the Tathagata Temple. |
云何為二法？ |
What are the two methods? |
如來 與世間人民無與等者； |
The Tathagata is not equal to the people of the world; |
如來有大慈大悲， 矜念十方。 |
The Tathagata has great compassion and cares for all directions. |
是謂，比丘！有此二法，內自思惟， 專精一意，禮如來寺。 |
That’s right, bhikkhu! With these two methods, think about it within yourself, concentrate on one thought, and pay homage to the Tathagata Temple. |
如是，諸比丘！當作是 學。」 |
So it is, monks! Think of it as learning. " |
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. |
15.10 （一〇）正見 |
15.10 (10) Right View |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有二因二緣起於 正見。 |
"There are two causes and two conditions arising from right view. |
云何為二？ |
Why is the cloud two? |
受法教化，內思止觀。 |
Be taught by the Dharma and contemplate within. |
是 謂，比丘！有此二因二緣起於正見。 |
That’s right, bhikkhu! There are these two causes and two conditions arising from right view. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
二見及二施 愚者有二相 |
Two views and two gifts A fool has two appearances |
禮法如來廟 正見最在後 |
Rituals and Dharma Tathagata Temple, right view comes last |
16.1 （一）難陀 |
16.1 (1) Nanda |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者難陀在舍衛城象華園中。 |
At that time, the Venerable Nanda was in the Elephant Garden of Savatthi City. |
是 時，尊者難陀在閑靜處，便生是念： |
At that time, the Venerable Nanda was in a quiet place, and the thought occurred to him: |
「如來出 世甚為難遇，億劫乃出，實不可見，如來久 遠長夜時乃出耳。 |
"It is very rare for the Tathagata to come out of this world. He only appears for hundreds of millions of kalpas and cannot be seen. The Tathagata appears during the long and long night. |
猶如優曇鉢花時乃出現， 此亦如是。 |
Just as the Udumba flower appears from time to time, so it is with this. |
如來出世甚為難遇，億劫乃出， 實不可見，此處亦難遇，一切諸行悉休息 止，愛盡無餘，亦無染污，滅盡泥洹。」 |
It is very rare for the Tathagata to come out of this world. He has been born for billions of kalpas and cannot be seen in reality. It is also difficult to see him here. All activities have come to an end. There is no trace of love, no pollution, and no mud. " |
爾時， 有一魔行天子，知尊者難陀心中所念，便 往至孫陀利釋種女所，飛在虛空，以頌而 嗟歎曰： |
At that time, there was a demonic emperor who knew what the Venerable Nanda was thinking. He went to the place where Sundari was born, flew in the sky, chanted and sighed, saying: |
「汝今發歡喜， 嚴服作五樂； |
"Now you are happy, and you are stern and perform the five joys; |
難陀今捨服， 當來相娛樂。」 |
Now that Nanda has surrendered, he will come to entertain you. " |
爾時，孫陀利釋種女聞天語已，歡喜踊躍，不 能自勝，便自莊嚴，修飾房舍，敷好坐具，作 倡妓樂，如難陀在家無異。 |
At that time, Sundali's daughter-in-law heard the words of heaven, and she was very happy and excited. She couldn't help herself, so she decorated herself, decorated her house, arranged the seats, and engaged in prostitution, just like Nanda was at home. |
爾時，王波斯 匿集在普會講堂，聞難陀比丘還捨法服， 習于家業。 |
At that time, King Boshen gathered in the general meeting hall and heard that Bhikkhu Nanda had given up his Dharma robes and was practicing his family business. |
所以然者，有天在空中告 其妻曰。 |
So, one day in the sky, he told his wife: |
是時，王波斯匿聞是語已，便懷愁 憂，即乘駕白象，往至彼園。 |
At that time, King Boshen heard these words, and he felt sad, so he rode a white elephant to the other garden. |
到已，便入華象 池中，遙見尊者難陀，便前至難陀所，頭面 禮足，在一面坐。 |
When he arrived, he entered the Hualiang Pool and saw the Venerable Nanda in the distance. He went to Nanda's place and sat on one side with his head, face and feet bowed. |
爾時，尊者難陀告波斯匿 曰： |
At that time, the Venerable Nanda said to Pasanadi: |
「大王！何故來至此間，顏色變異？ |
"Your Majesty! Why do you come here and change your color? |
復有何 事來至吾所？」 |
What else has come to my house? " |
波斯匿報曰： |
Bosni reported: |
「尊者當知，向在 普集講堂，聞尊者捨法服，還作白衣。 |
"The Venerable One should know that in the Puji Lecture Hall, I heard that the Venerable One gave up his Dharma clothes and returned them to white clothes. |
聞 此語已，故來至此，不審尊者何所勅告？」 |
Having heard these words, I have come here, and why do you not want to judge what the venerable one has said? " |
是時，難陀含笑徐告王曰： |
At that time, Nanda smiled and told the king: |
「不見不聞，大王 何故作此語耶？ |
If you don't see or hear, why do you say this, Your Majesty? |
大王！豈不從如來邊聞： |
King! Didn’t you hear from the Tathagata: |
我 諸結已除，生死已盡，梵行已立，所作已辦，更 不復受胞胎，如實而知，今成阿羅漢，心 得解脫。」 |
My knots have been eliminated, birth and death have ended, my holy life has been established, my work has been accomplished, and I no longer have children. I know it as it is, and now I have become an Arahant, and my mind is liberated. " |
波斯匿曰： |
Bosni said: |
「我不從如來聞難陀比 丘生死已盡，得阿羅漢，心得解脫。 |
"I heard from the Tathagata that Bhikkhu Nanda had completed his life and death, became an Arhat, and felt liberated. |
所以然 者，有天來告孫陀利釋種女曰。 |
Therefore, one day a heaven came to tell Sundali Shizhongnu. |
是時，孫陀 利夫人聞此語已，便作倡妓樂，修治服飾， 敷諸坐具。 |
At that time, Mrs. Sundali heard this, and she went to court prostitutes, fix her clothes, and arrange all the seating utensils. |
我聞此語已，便來至尊者所。」 |
After hearing these words, I came to the place of the Supreme Being. " |
難 陀告曰： |
Nanda said: |
「王不知不聞，何故大王而作是語？ |
"The king doesn't know and doesn't hear it, so why does the king say this? |
諸有沙門、婆羅門無不樂此休息樂、善逝 樂、沙門樂、涅槃樂，而不自觀此婬火之坑。 |
All recluses and brahmins enjoy the joy of rest, the joy of passing away, the joy of recluses, and the joy of nirvana, but they do not contemplate this pit of sexual fire. |
復當就者此事不然，骨猶如鎖，肉如聚石， 猶蜜塗刀，坐貪小利，不慮後患。 |
This is not the case for those who should do it again. Their bones are like locks, their flesh is like gathered stones, and they are like honey coating a knife. They are greedy for small gains and do not worry about future troubles. |
亦如菓 繁折枝，亦如假借不久當還，猶如劍樹之 藪，亦如毒害藥，亦如毒藥，如毒華菓， 觀此婬欲亦復如是。 |
It is also like a broken branch, like a loan that will soon be returned, like the branches of a sword tree, like poisonous medicine, like poison, like poisonous flowers and fruits, and the same is true when looking at this lustful desire. |
意染著者此事不然， 從火坑之欲乃至毒菓，不觀此事，欲得 度欲流、有流、見流、無明流者，此事不然。 |
This is not the case for those who are affected by mind stains. From the desire of the fire pit to the poisonous fruit, without observing this matter, and for those who want to be saved, the flow of desire, the flow of existence, the flow of seeing, and the flow of ignorance, this is not the case. |
以 不度欲流、有流、見流、無明流，而欲得入無 餘泥洹界而般泥洹者，此事不然。 |
This is not the case for those who do not want to escape the flow of desire, the flow of existence, the flow of seeing, and the flow of ignorance, but who want to enter the realm of mud and mud without any residue. |
大王 當知，諸有沙門、婆羅門觀察此休息樂、善逝 樂、沙門樂、涅槃樂，此事不然。 |
Great king, you should know that there are ascetics and brahmins who observe the joy of rest, the joy of good passing away, the joy of recluses, and the joy of nirvana, but this is not the case. |
彼以作是觀 察，解了婬坑之火，猶如骨鎖、肉聚、蜜塗利 刀、菓繁折枝、假借不久，亦如劍樹、毒樹，如 毒害藥，悉觀了知，此則有處。 |
By observing like this, he can clear the fire of the pit of sexual intercourse. It is like a chain of bones, a gathering of flesh, a sharp knife coated with honey, a tree with fruits that has been broken off, and a tree that has been borrowed for a short time. It is also like a sword tree, a poisonous tree, and a poisonous medicine. He observes and understands clearly that this is There is a place. |
已解了知婬 火所興，便能得渡欲流、有流、見流、無明流， 此事必然。 |
Once you understand the origin of the lustful fire, you can overcome the currents of desire, existence, seeing, and ignorance. This is inevitable. |
彼已渡欲流、有流、見流、無明流， 此事必然。 |
He has crossed the flow of desire, flow of existence, flow of seeing, and flow of ignorance, and this is inevitable. |
云何，大王！以何見何知而作是 說？ |
What's wrong, Your Majesty! Why do we see and know what we do? |
今我，大王！已成羅漢，生死已盡，梵行已 立，所作已 辦 ，更不復受母胞胎，心得解脫。」 |
Now I am the king! Having become an Arhat, life and death have ended, the holy life has been established, everything has been accomplished, and he is no longer reborn in his mother's womb, and his mind is liberated. " |
爾時，王波斯匿心懷歡喜，善心生焉，白尊 者難陀曰： |
At that time, King Pashin's heart was filled with joy and good intentions, and he said to Venerable Nanda: |
「我今無狐疑如毛髮許，方知尊 者成阿羅漢，今請辭還，國事眾多。」 |
I have no doubts as long as a hair. I will know that the venerable Lord will become an Arahant. I would like to resign now. There are many affairs in the country. |
難陀對 曰： |
Nanda said to him: |
「宜知是時。」 |
It's better to know when it's time. |
爾時，王波斯匿即從坐起，頭 面禮足，便退而去。 |
At that time, King Bosni stood up from his seat, bowed his head and looked down, and then retreated. |
波斯匿王去未幾時，時彼 魔天來至尊者難陀所，住虛空中，復以此 偈向難陀曰： |
Not long after King Pasenadi left, the demonic heaven came to the residence of the Supreme Nanda and lived in the sky. He again addressed Nanda with this verse and said: |
「夫人面如月， 金銀瓔珞身， |
"My lady's face is like the moon, and her body is adorned with gold and silver. |
憶彼姿容顏， 五樂恒自娛。 |
Recalling his appearance and appearance, I am constantly entertained by the five pleasures. |
彈琴鼓絃歌， 音響甚柔軟， |
Playing the harp, drums and string songs, the sound is very soft, |
能除諸愁憂， 樂此林間為。」 |
Can get rid of all sorrows, and enjoy doing this in the forest. " |
是時，尊者難陀便作是念： |
At that time, Venerable Nanda thought as follows: |
「此是魔行天人。」 |
This is a demon walking deity. |
覺 知此已，復以偈報曰： |
After realizing this, he responded with a verse: |
「我昔有此心， 婬泆無厭足； |
"I used to have this kind of heart, and I was insatiable and lustful; |
為欲所纏裹， 不覺老病死。 |
Wrapped up in desire, I don’t realize that I will grow old, sick and die. |
我度愛欲淵， 無污無所染； |
I cross the abyss of love and desire, untainted and untainted; |
榮位悉是苦， 獨樂真如法。 |
The position of honor is all suffering, but the only happiness is the true Dharma. |
我今無諸結， 婬怒癡悉盡； |
I have no knots now, all my lust, anger and ignorance are gone; |
更不習此法， 愚者當覺知。」 |
Not to mention this method, a fool should be aware of it. " |
爾時，彼魔行天人聞此語便懷愁憂，即於 彼沒不現。 |
At that time, when those demons and devas heard these words, they would feel sad and appear there. |
爾時，眾多比丘以此因緣，具白 世尊。 |
At that time, many bhikkhus, due to this cause and condition, recognized the Blessed One. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「端正比丘者，無 有勝難陀比丘； |
"No upright bhikkhu can defeat Bhikkhu Nanda; |
諸根澹泊，亦難陀比丘是； |
All the faculties are indifferent, this is also the case with Nanda Bhikkhu; |
無有欲心，亦是難陀比丘； |
He who has no desire is also a Nanda bhikkhu; |
無有瞋恚，亦是 難陀比丘； |
Without anger, he is also a Nanda bhikkhu; |
無有愚癡，亦是難陀比丘； |
Without ignorance, he is also Nanda Bhikkhu; |
成阿 羅漢，亦是難陀比丘。 |
He became an Arhat and became a Nanda bhikkhu. |
所以然者，難陀比丘 端正，諸根寂靜。」 |
Therefore, Bhikkhu Nanda is upright and his faculties are quiet. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我聲 聞中弟子端正者，難陀比丘是。 |
“The most upright disciple among my sravakas is Bhikkhu Nanda. |
諸根寂靜， 是亦難陀比丘。」 |
All the faculties are silent, this is also Nanda Bhikkhu. " |
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. |
16.2 （二）涅槃 |
16.2 (2) Nirvana |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二法涅槃界。 |
"There are these two realms of nirvana. |
云何為二？ |
Why is the cloud two? |
有餘涅槃界、無餘涅槃界。 |
There is a realm of nirvana that remains, and there is a realm of nirvana that has no remainder. |
彼云 何名為有餘涅槃界？ |
He said: What is the realm of remaining nirvana? |
於是，比丘滅五下分 結，即彼般涅槃，不還來此世，是謂名為 有餘涅槃界。 |
Therefore, the bhikkhu destroys the five lower fetters, that is, parinirvana, and does not return to this world. This is called the realm of remaining nirvana. |
彼云何名為無餘涅槃界？ |
What is the name of the realm of nirvana without remainder? |
於 是，比丘盡有漏成無漏，意解脫、智慧解脫， 自身作證而自遊戲： |
Then the bhikkhu becomes free from all outflows, frees his mind and liberates his wisdom, testifies to himself and plays by himself: |
生死已盡，梵行已立， 更不受有，如實知之，是謂為無餘涅 槃界。 |
After birth and death, the holy life has been established, and there is no existence. Knowing it as it really is is called the realm of Nirvana without any remainder. |
此二涅槃界，當求方便，至無餘涅槃 界。 |
For these two realms of nirvana, we should seek convenience to reach the realm of nirvana without any residue. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
16.3 （三）鳥 |
16.3 (3) Birds |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說烏喻，亦 當說猪喻，善思念之，吾當演說。」 |
Now I am going to speak the metaphor of the crow, and I am also going to speak the metaphor of the pig. I will think of it well and then I will speak it. |
對曰： |
To say: |
「如 是。 |
"That's right. |
世尊！」是時，諸比丘從佛受教。 |
World Honored One! ” At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「彼云何名為人喻如烏？ |
"Why is that cloud called a human being like a crow? |
猶如有人在寂靜 處，恒習婬欲，作諸惡行，後便羞恥，便自悔 過，向人演說，陳所作事。 |
It is like a person who, in a quiet place, indulges in sexual desires and commits evil deeds. Later, he feels ashamed, regrets himself, and speaks to others about his deeds. |
所以然者，或為諸 梵行人，所見譏彈： |
Therefore, some Brahma practitioners may see it and ridicule: |
『此人習欲，作諸惡行。』 |
"This person is accustomed to lust and commits evil deeds. 』 |
彼 作諸惡行已，向人悔過，自知羞恥，猶如彼 烏恒患苦飢，便食不淨，尋即拭 ［口＊雋］ ，恐有 餘鳥見言： |
He who has committed evil deeds, regrets to others, and knows his own shame is like that bird who suffers from hunger and suffers from hunger. He eats uncleanly and wipes it when he finds it [口*jun], lest there are other birds who see it and say: |
『此烏食不淨。』 |
"This bird's food is unclean." 』 |
此亦如是。 |
This is also true. |
若有 一人在閑靜處，習於婬欲，作不善行，後 便羞恥而自悔過，向人演說陳所作事。 |
If a person indulges in lust and commits unwholesome deeds in a quiet place, he will later feel ashamed and repent, telling others about his deeds. |
所 以然者，或為諸梵行人所見記識，此人習 欲，作諸惡行，是謂名為人猶如烏。 |
Therefore, it may be seen and remembered by Brahma practitioners. This person is accustomed to desires and commits evil deeds. This is called a person like a crow. |
「彼云何 名為人如猪。 |
Why is it that people are like pigs? |
若有一人在閑靜處，長習 婬欲，作諸惡行，亦不羞恥，復非悔過， 向人自譽，貢高自用： |
If a person, in a quiet place, indulges in lust and commits evil deeds, he will not be ashamed or repentant, but will honor himself to others and pay tribute to himself: |
『我能得五欲自娛， 此諸人等不能得五欲。』 |
"I can have the five desires to entertain myself, but these people cannot have the five desires." 』 |
彼作惡已，不羞 恥，此人喻如猪，恒食不淨，臥於不淨，便自 跳踉向於餘猪。 |
He who has done evil and has no shame is likened to a pig, which constantly feeds on impurities and lies down on impurities, and then jumps and staggers towards other pigs. |
此亦如是。 |
This is also true. |
若有一人習於 婬欲，作諸惡行，亦不羞恥，復非悔過，向 人自譽，貢高自用： |
If a person is accustomed to lust and commits evil deeds, he will not be ashamed or repentant, but will honor himself to others and pay tribute to himself: |
『我能得五欲自娛，此諸 人不能得五欲自娛。』 |
"I can have the five desires to amuse myself, but these people cannot have the five desires to amuse themselves." 』 |
是名為人如猪。 |
This is called people being like pigs. |
是 故，諸比丘！當捨遠離。 |
Yes, therefore, monks! Stay away. |
如是，諸比丘！當作是 學。」 |
So it is, monks! Think of it as learning. " |
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. |
16.4 （四）驢 |
16.4 (4) Donkey |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說人有似 驢者，有似牛者，諦聽！諦聽！善思念之。」 |
Now I want to say that some people are like donkeys and some are like oxen. Listen carefully! Listen carefully! Think carefully about them. |
諸比 丘對曰： |
The monks replied: |
「如是。 |
"That's right. |
世尊！」是時，諸比丘從佛受教。 |
World Honored One! ” At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「彼云何名人像驢者？ |
"Is there any famous person who looks like a donkey? |
若有一人， 剃除鬚髮，著三法衣，以信牢固，出家學 道。 |
Suppose there is a person who shaves off his beard and hair, wears three dharma robes, has a firm faith, and becomes a monk to learn the Tao. |
爾時，彼人諸根不定，若眼見色，隨起色 想，流馳萬端，爾時眼根則非清淨，生諸亂 想，不能制持，眾惡普至，亦復不能護於 眼根。 |
At that time, the faculties of that person are unstable. If the eyes see colors, and thoughts of the colors arise, they will flow all over the place. At that time, the faculties of the eyes will not be pure, and all kinds of random thoughts will arise, which cannot be controlled. The evils are everywhere, and the faculties of the eyes can no longer be protected. . |
耳聞聲，鼻嗅香，舌知味，身知細滑， 意知法，隨起識病，流馳萬端，爾時意根則 非清淨，生諸亂想，不能制持，眾惡普至，亦 復不能護於意根。 |
The ear hears the sound, the nose smells the fragrance, the tongue knows the taste, the body knows the smoothness, the mind knows the Dharma, and when the disease of recognition arises, it spreads all over the place. At that time, the root of the mind is not pure, and all kinds of random thoughts arise, which cannot be controlled, and all kinds of evil are common. It is no longer possible to protect the mind. |
無有威儀禮節之宜，行 步進止，屈伸低仰，執持衣鉢，都違禁戒，便 為梵行人所見譏彈： |
If there is no dignity or etiquette, if you stop walking, if you bend or stretch, or if you hold the robe or bowl, you are violating the forbidden precepts, and you will be seen and ridiculed by Brahma practitioners: |
『咄，此愚人像如沙門？』 |
"Hey, this fool looks like a Samana? 』 |
便取彈舉： |
Just take the bomb: |
『設是沙門者，宜不應爾。』 |
"Assuming that this is a Samana, it is appropriate not to do so. 』 |
彼作是 說： |
hezuosi said: |
『我亦是比丘！我亦是比丘！』猶如驢入牛 群之中而自稱曰： |
"I am also a monk!" I am also a monk! ’ It’s like a donkey entering a herd of cattle and calling itself: |
『我亦是牛！我亦是牛！』然觀 其兩耳復不似牛，角亦不似，尾亦不似，音 聲各異。 |
"I am also a cow! I am also a cow! ’ However, if you look at it, its ears are no longer like those of a cow, nor are its horns, nor its tail, and its sounds are all different. |
爾時，群牛或以角觝，或以脚蹋，或 以口嚙者。 |
At that time, the herd of cattle may be biting with their horns, trampling them with their feet, or biting them with their mouths. |
今此比丘亦復如是，諸根不定，若 眼見色，隨起色想，流馳萬端，爾時眼根則 非清淨，生諸亂想，不能制持，眾惡普至，亦 復不能護於眼根。 |
Now this bhikkhu is also like this: all the faculties are unstable. If the eyes see colors, and thoughts of the colors arise, they will flow all over the place. At that time, the eyes will not be pure, and all kinds of random thoughts will arise, which cannot be controlled. The evils are everywhere, and they can no longer protect them. Eye root. |
耳聞聲，鼻嗅香，舌知 味，身了細滑，意知法，隨起識病，流馳萬端， 爾時意根則非清淨，生諸亂想，不能制持， 眾惡普至，亦復不能護念意根。 |
The ears hear the sound, the nose smells the fragrance, the tongue knows the taste, the body is fine and smooth, and the mind knows the Dharma. With the occurrence of disease of recognition, it spreads all over the world. At that time, the root of the mind is not pure, and all kinds of random thoughts arise, which cannot be controlled, and all evils are common. It is no longer possible to protect the roots of thought. |
無有威 儀禮節之宜，行步進止，屈伸低仰，執持禁戒， 便為梵行人所見譏彈： |
If you don't have dignity and etiquette, if you walk forward and stop, bend and stretch, look down, and hold on to the prohibitions, you will be seen and ridiculed by Brahma practitioners: |
『咄，此愚人像如沙 門？』 |
"Hey, is this fool like a Samana? 』 |
便見彈舉： |
Then see the bomb: |
『設是沙門者，宜不應爾。』 |
"Assuming that this is a Samana, it is appropriate not to do so. 』 |
爾 時彼作是說： |
Then he said: |
『我是沙門。』 |
"I am a Samana. 』 |
猶如驢入於牛群， 是謂人像驢者也。 |
Just like a donkey entering a herd of cattle, it is said that a person is like a donkey. |
「彼人云何像牛者耶？ |
"How does that man look like an ox? |
若 有一人，剃除鬚髮，著三法衣，以信牢固，出 家學道。 |
Suppose there is a person who shaves off his beard and hair, wears the three dharma robes, and with firm faith, becomes a monk and learns the Tao. |
爾時，彼人諸根寂定，飲食知節，竟日 經行，未曾捨離意遊三十七道品之法。 |
At that time, that person's faculties were calm, he knew how to eat and drink in moderation, he walked daily, and he never gave up his mind to wander the thirty-seven levels of the Dharma. |
若眼 見色，不起色想，亦無流馳之念，爾時眼根 則應清淨，生諸善想，亦能制持，無復諸惡， 常擁護於眼根。 |
If the eyes see colors without thoughts of colors and thoughts, then the eye faculties should be pure, and all good thoughts that arise should be able to be controlled and no evil thoughts will return. The eyes should always be supported by the faculties. |
耳聲、鼻香、口味、身細滑、意 法不起識病，爾時意根則得清淨。 |
The sound in the ears, the aroma in the nose, the taste in the body, the smoothness of the body, and the mind will not recognize the disease, and then the mind will be pure. |
彼人便 到諸梵行人所，諸梵行人遙以見來，各自 揚聲： |
The man then came to the place where the Brahma pilgrims were. The Brahma pilgrims saw him coming from a distance and each raised his voice: |
『善來，同學！』隨時供養，不使有短，猶 如良牛入牛眾中，而自稱說： |
"Come on, classmate!" "Making offerings at any time without any shortcomings is like a good cow entering a crowd of cattle and saying: |
『我今是牛！』然 其毛尾、耳角、音聲都悉是牛，諸牛見已，各來 舐體。 |
"I am a cow now!" ’ However, its hair, tail, ears and horns, and the sound of its voice were all that of a cow. When the cows saw him, they all came to lick their bodies. |
此亦如是，剃除鬚髮，著三法衣，以信 牢固，出家學道。 |
In the same way, he shaves off his beard and hair, puts on the three dharma robes, keeps his faith firm, and becomes a monk to learn the Tao. |
爾時，彼人諸根寂定，飲食 知節，竟日經行，未曾捨離意遊三十七道 品之法。 |
At that time, all the faculties of that person were calm, he knew how to eat and drink in moderation, he actually walked daily, and he never gave up his mind to wander the thirty-seven levels of Dharma. |
若眼見色，不起色想，亦無流馳之 念，爾時眼根則得清淨，生諸善想，亦能制 持，無復諸惡，常擁護於眼根。 |
If the eyes see form without thoughts of form or wandering thoughts, then the eye faculties will be pure, and all good thoughts that arise can be controlled and controlled, and there will be no evil thoughts. The eyes will always be supported by the faculties. |
耳聲、鼻香、口 味、身細滑、意法不起識病，爾時意根則得 具足，是謂此人像牛者也。 |
The sound in the ears, the fragrance in the nose, the taste in the mouth, the smoothness of the body, and the mental faculties do not recognize the disease, but then the mind faculties are fully developed. This means that this person is like a cow. |
如是，諸比丘！當 學如牛，莫像如驢也。 |
So it is, monks! You should learn like an ox, not like a donkey. |
如是，諸比丘！當作是 學。」 |
So it is, monks! Think of it as learning. " |
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. |
16.5 （五）不善 |
16.5 (5) Unwholesome |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說善、不善 行，諦聽！諦聽！善思念之。」 |
Now I am going to talk about good and bad deeds. Listen carefully! Listen carefully! Remember them carefully. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世 尊！」 |
World Honored One! " |
世尊告彼： |
The World Honored One told him: |
「云何名為不善？ |
"Why is it called unwholesome? |
云何名為 善？ |
What does it mean to be good? |
所謂殺生為不善，不殺為善。 |
It is said that killing is unwholesome and not killing is good. |
不與取為 不善，與取為善。 |
Not giving and taking is unwholesome, but taking and taking is good. |
婬泆為不善，不婬為善。 |
Sexual immorality is unwholesome and non-sexuality is good. |
妄 語為不善，不妄語為善。 |
It is unwholesome to lie, and it is good not to lie. |
綺語為不善，不綺 語為善。 |
Loose talk is unwholesome, and non-folk talk is good. |
兩舌為不善，不兩舌為善。 |
Having two tongues is unwholesome, and not having two tongues is good. |
鬪亂彼 此為不善，不鬪亂彼此為善。 |
It is unwholesome to mess with each other, and it is good to not mess with each other. |
貪他為不 善，不貪他為善。 |
It is not good to be greedy for others, but it is good not to be greedy for others. |
起恚為不善，不起恚 為善。 |
It is unwholesome to be angry, and it is good not to be angry. |
邪見為不善，正見為善。 |
Wrong views are unwholesome, and right views are good. |
如是，比丘！ 行此惡已，墮畜生、餓鬼、地獄中。 |
So, bhikkhu! If you do this evil, you will fall into animals, hungry ghosts, and hell. |
設行善者， 便生人中、天上，及諸善趣阿須倫中。 |
If one does good deeds, he will be born among humans, in heaven, and in various good destinations, such as Asurun. |
是故， 當遠離惡行，修習善行。 |
Therefore, you should stay away from evil deeds and practice good deeds. |
如是，諸比丘！當 作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
16.6 （六）不善 |
16.6 (6) Unwholesome |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我當與汝等說微 妙法，初善、中善、至竟亦善，有義、有味，得修 具足梵行之法，所謂二法也。 |
"I would like to tell you about the subtle Dharma, which is good in the beginning, good in the middle, and good in the end. It has meaning and taste. It is a Dharma that can be cultivated to fulfill the holy life. The so-called two Dharmas. |
諦聽！諦聽！善思 念之，吾當與汝具足說之。」 |
Listen! Listen! If you think about it well, I will explain it to you. " |
諸比丘對曰： |
The monks said to each other: |
「如 是。 |
"That's right. |
世尊！」是時，諸比丘從佛受教。 |
World Honored One! ” At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「彼云何為二法？ |
"What are the two methods? |
所謂邪見、正見，邪治、正治， 邪語、正語，邪業、正業，邪命、正命，邪方便、 正方便，邪念、正念： |
The so-called wrong view and right view, wrong treatment and right treatment, wrong speech and right speech, wrong karma and right karma, wrong livelihood and right livelihood, wrong convenient method and right convenient method, wrong thought and right mindfulness: |
邪三昧、正三昧，是謂 比丘名為二法。 |
Wrong Samadhi and Right Samadhi are the two Dharmas called bhikkhu. |
我今已與汝說此二法， 如來所應為者，今已周訖。 |
I have now explained these two methods to you. What the Tathagata should do has now been completed. |
善念、觀誦，勿有 懈惓，今不行者，後悔無及。」 |
Don’t be hesitant in reciting good thoughts and meditating. If you don’t do it now, you will have no regrets. " |
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. |
16.7 （七）燭 |
16.7 (seven) candles |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說燭明之 法，亦當說由燭趣道之業。 |
"Now I am going to talk about the method of candlelight, and I am also going to talk about the karma of the path of candlelight. |
諦聽！諦聽！善思 念之。」 |
Listen! Listen! Think of it well. " |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
爾時，世尊告 諸比丘： |
At that time, the World-Honored One told the monks: |
「彼云何名燭明者？ |
"What is the name of the candlelighter? |
所謂貪婬、瞋恚、 愚癡盡。 |
The so-called greed, anger, and ignorance are all gone. |
彼云何名為由燭趣道之業？ |
What is the name of the karma of Yuzhuqu Tao? |
所謂 正見、正治、正語、正業、正命、正方便、正念、正三 昧，是謂由燭趣道之業。 |
The so-called Right View, Right Governance, Right Speech, Right Action, Right Livelihood, Right Skills, Right Mindfulness, and Right Samadhi are the karma of the path of enlightenment. |
我由此已說燭 明，亦說由燭趣道之業，如來所應為者，今 已周訖。 |
From this I have spoken of the candle light, and I have also said that the karma of the candle path, which the Tathagata should do, has now been completed. |
善念、諷誦，勿有懈怠，今不行者，後 悔無及。」 |
Do not slack off in your kind thoughts and sarcastic recitations. Those who fail to do so now will have no regrets. " |
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. |
16.8 （八）忍 |
16.8 (8) Forbearance |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二力。 |
"There are these two powers. |
云何為 二力？ |
What is the second force? |
所謂忍力、思惟力，設吾無此二力者， 終不成無上正真等正覺。 |
The so-called endurance and thinking power, if I don’t have these two powers, I will never be able to achieve the supreme and true enlightenment. |
又無此二力者， 終不於優留毘處六年苦行，亦復不能降 伏魔怨，成無上正真之道，坐於道場。 |
And those who do not have these two powers will not be able to practice asceticism for six years in Urupi, nor will they be able to subdue the resentment of demons, achieve the supreme and true path, and sit in the ashram. |
以我 有忍力、思惟力故，便能降伏魔眾，成無上 正真之道，坐於道場。 |
Because I have endurance and thinking power, I can subdue the demons, achieve the supreme and true way, and sit in the dojo. |
是故，諸比丘！當求方 便，修此二力，忍力、思惟力，便成須陀洹道、斯 陀含道、阿那含道、阿羅漢道，於無餘涅槃界 而般涅槃。 |
Therefore, monks! When you seek expediency and cultivate these two powers, the power of endurance and the power of contemplation, you will become the Sotapanna Path, the Stagama Path, the Anagami Path, and the Arahant Path, and achieve parinirvana in the realm of nirvana without residue. |
如是。 |
If so. |
諸比丘！當作是學。」 |
Monks! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
16.9 （九）思惟 |
16.9 (9) Thinking |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者阿那律在拘尸那竭國本所生 處。 |
At that time, the Venerable Anuruddha was living in the kingdom of Kushina. |
爾時，釋、梵、四天王及五百天人，并二十八 大鬼神王，便往至尊者阿那律所。 |
At that time, Buddha, Brahma, the four heavenly kings and five hundred heavenly beings, as well as the twenty-eight great kings of ghosts and gods, went to the place of the Supreme Anana. |
到已，頭 面禮足，在一面住。 |
When we arrived, we were polite and respectful, staying on one side. |
復以此偈歎阿那律 曰： |
Again, he lamented Anaru in this verse and said: |
「歸命人中上， 眾人所敬奉； |
"The best among those who have been appointed to the throne, respected by all; |
我等今不知， 為依何等禪？」 |
I don't know now, why is this Zen? " |
爾時，有梵志名曰闍拔吒，是梵摩喻弟子。 |
At that time, there was a Brahma scholar named Chai Bata, who was a disciple of Brahma Moyu. |
復至尊者阿那律所，頭面禮足，在一面坐。 |
Returning to the Supreme Venerable Analawu House, he sat on one side with his head bowed, his face bowed, and his feet bowed. |
爾時，彼梵志問阿那律曰： |
At that time, Brahma Zhi asked Analyta: |
「我昔在王宮生， 未曾聞此自然之香，為有何人來至此間， 為是天、龍、鬼神、人、非人乎？」 |
When I was born in the royal palace, I never smelled this natural fragrance. Why do people come here? Are they gods, dragons, ghosts, humans, or non-human beings? |
爾時，阿那律報梵 志曰： |
At that time, Analuddha reported to Brahma and said: |
「向者釋、梵、四天王及五百天人，并二十 八大鬼神王，來至我所，頭面禮足，在一面 住。 |
"The Buddha, Brahma, the four heavenly kings and five hundred heavenly beings, as well as the twenty-eight great kings of ghosts and gods, came to my place, bowed their heads, and stayed on one side of me. |
復以此偈而歎我曰： |
He sighed at me again with this verse and said: |
「『自歸人中上， 眾人所敬奉； |
"'He returns to the top among men, and is worshiped by all; |
我等今不知， 為依何等禪？』 |
I don’t know now, why is this Zen? 』 |
」 |
|
梵志問曰： |
Fanzhi asked: |
「以何等故，我今不見其形？ |
"Why can't I see its form now? |
釋、梵、 四天王為何所在？」 |
Where are the four heavenly kings of Buddhism, Brahma and Buddhism? " |
阿那律報曰： |
Analu reported: |
「以汝無有 天眼故也，是故不見釋、梵、四天王及五 百天人，及二十八大鬼神王。」 |
Because you do not have celestial eyes, you cannot see Buddha, Brahma, the four heavenly kings, the five hundred heavenly beings, and the twenty-eight great kings of ghosts and gods. |
梵志問曰： |
Fanzhi asked: |
「設我 能得天眼者，見此釋、梵、四天王及二十八 大鬼神王耶？」 |
Suppose I, who can gain the heavenly eye, can see this Buddha, Brahma, the four heavenly kings and the twenty-eight great ghosts and gods? |
阿那律報曰： |
Analu reported: |
「設當得天眼者， 便能見釋、梵、四天王及五百天人，并二十八 大鬼神王。 |
"If one has the celestial eye, he will be able to see Buddha, Brahma, the four heavenly kings and five hundred heavenly beings, as well as the twenty-eight great kings of ghosts and gods. |
然復，梵志！此天眼者何足為奇！ 有梵天名曰千眼，彼見此千世界，如有 眼之士，自手掌中觀其寶冠。 |
Then come back, Brahma! What a surprise it is for someone with such heavenly eyes! There is a Brahma called Thousand Eyes. He sees these thousand worlds, just like a person with eyes looking at his precious crown from the palm of his hand. |
此梵天亦如 是，見此千世界無有罣礙，然此梵天不自 見身所著衣服。」 |
The same is true for this Brahma. He sees that there are no clothes in these thousands of worlds. However, this Brahma does not see the clothes on his body. " |
梵志問曰： |
Fanzhi asked: |
「何以故？ |
"Why? |
千眼 梵天不自見形所著服飾？」 |
Thousand Eyes Brahma's clothing without seeing himself? " |
阿那律曰： |
Analu said: |
「以其 彼天無有無上智慧眼故，故不自見己 身所著服飾。」 |
Because that heaven does not have the eye of supreme wisdom, it cannot see the clothes on its body. |
梵志問曰： |
Fanzhi asked: |
「設我得無上智慧 眼者，見此身所著服飾不耶？」 |
Suppose I had the eyes of supreme wisdom, wouldn't I be able to see the clothes on this body? |
阿那律曰： |
Analu said: |
「若 能得無上智慧眼者，則能見己形所著服 飾。」 |
If one can obtain the eye of supreme wisdom, he will be able to see the clothing of his own form. |
梵志問曰： |
Fanzhi asked: |
「願尊與我說極妙之法，使得 無上智慧之眼。」 |
May you tell me the most wonderful method, so that you can have the eyes of supreme wisdom. |
阿那律曰： |
Analu said: |
「汝有戒耶？」 |
Do you have any warnings? |
梵志問 曰： |
Fanzhi asked: |
「云何名之為戒？」 |
Why do you call it a precept? |
阿那律曰： |
Analu said: |
「不作眾惡， 不犯非法。」 |
Do not do any evil, do not commit illegal acts. |
梵志報曰： |
Fanzhi reported: |
「如此戒者，我堪奉 持如此之戒。」 |
Those who have such precepts, I am worthy of observing and keeping such precepts. |
阿那律曰： |
Analu said: |
「汝今，梵志！當持禁 戒，無失毫釐，亦當除去憍慢之結，莫計 吾我染著之想。」 |
Now, O Brahma, you should uphold the precepts without missing a beat. You should also get rid of the knot of arrogance and conceit. Don't worry about the thoughts of me and myself. |
時，梵志復問阿那律曰： |
At that time, Fanzhi asked Analuddha again: |
「何 者是吾？ |
"Who is I? |
何者是我？ |
Who am I? |
何者是憍慢結？」 |
What is the knot of arrogance? " |
阿那律曰： |
Analu said: |
「吾者是神識也，我者是形體之具也。 |
"I am the spiritual consciousness, and I am the embodiment of the body. |
於中起 識生吾、我者，是名為憍慢結也。 |
The consciousness that arises in the middle is called self-consciousness. |
是故，梵 志！當求方便，除此諸結。 |
That’s why, Brahma Zhi! You should seek convenience to get rid of these knots. |
如是，梵志！當作 是學。」 |
So, Brahma! Think of it as learning. " |
梵志即從座起，禮阿那律足，遶三匝 而去。 |
Brahma immediately stood up from his seat, bowed at the feet of Analuddha, and walked around three times. |
未至所在，於中道思惟此義，諸塵 垢盡，得法眼淨。 |
Before arriving at the place, if you meditate on this meaning in the middle way, all dust and dirt will be gone, and your Dharma eye will be pure. |
爾時，有天昔與此梵志親 友，知識梵志心中所得諸塵垢盡，得法眼 淨。 |
At that time, one day, I was a relative and friend of this Brahma Zhi, and I knew that all the dust and dirt in Brahma Zhi's heart had been wiped out, and the Dharma Eye was pure. |
爾時，彼天復往至尊者阿那律所，頭面 禮足，在一面住。 |
At that time, that day he went back to the residence of the Supreme Anana, where he stayed with his head, face, and feet bowed. |
即以此偈歎阿那律曰： |
That is to say, in this verse, Analudu said: |
「梵志未至家， 中道得道跡； |
"Before Brahma Zhi reaches home, he will find the path to the middle path; |
垢盡法眼淨， 無疑無猶豫。」 |
The Dharma eye is pure after all the dirt has been removed. There is no doubt that there is no hesitation. " |
爾時，尊者阿那律復以偈告天曰： |
At that time, the Venerable Analudu again addressed the heaven with a verse and said: |
「我先觀彼心， 中間應道跡； |
"I first observe the other person's mind, and there will be traces of the Tao in the middle; |
彼人迦葉佛， 曾聞此法教。」 |
That person, Kassapa Buddha, once heard this teaching. " |
爾時，尊者阿那律即其時離彼處，在人間 遊，漸漸至舍衛國，到世尊所，頭面禮足，在 一面住。 |
At that time, the Venerable Anuruddha left that place and wandered in the human world. He gradually arrived at the Kingdom of Savatthi and arrived at the residence of the Blessed One. He bowed head, face and feet, and stayed on one side. |
爾時，世尊具以法語告阿那律，阿 那律受佛教已，便從坐起，頭面禮足，便 退而去。 |
At that time, the World-Honored One spoke the Dharma to Anārüdt. After Anārüdha accepted Buddhism, he stood up from his seat, saluted with his head, face, and feet, and then left. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我聲聞中弟 子，得天眼第一者，所謂阿那律比丘是。」 |
Among my sravaka disciples, the one who has the most divine vision is the so-called Bhikkhu Aniruddha. |
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. |
16.10 （一〇）羅雲 |
16.10 (10) Luo Yun |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者羅雲奉修禁戒，無所觸犯， 小罪尚避，況復大者，然不得有漏心解脫。 |
At that time, the Venerable Luo Yun practiced the forbidden precepts without violating them. Small sins were still avoided, but if the situation worsened, he would not be able to have a leaky mind and be liberated. |
爾時，眾多比丘便至世尊所，頭面禮足，在 一面坐。 |
At that time, many bhikkhus came to the Blessed One's place and sat on one side with their heads bowed and their feet bowed. |
爾時，眾多比丘白世尊曰： |
At that time, many monks came to the World Honored One and said: |
「羅雲比 丘奉修禁戒，無所觸犯，然故有漏心不解 脫。」 |
Bhikkhu Luo Yun observes the forbidden precepts and does not violate them. However, he still has an undisciplined mind and cannot be freed from it. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「具足禁戒法， 諸根亦成就， |
"With the discipline of abstinence, all faculties will be fulfilled. |
漸漸當逮得， 一切結使盡。 |
Gradually, I should be caught, and all the knots will be exhausted. |
「是故，諸比丘！常當念修治正法，無有漏失。 |
"Therefore, bhikkhus, you should always remember to cultivate the correct Dharma without any omissions. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
難陀、涅槃、烏 驢不善有二 |
Nanda, Nirvana, and Wu. There are two kinds of bad qualities of a donkey. |
燭及忍思惟 梵志及羅雲◎ |
Zhu and Ren's Thoughts Fanzhi and Luo Yun◎ |
17.1 （一）羅雲 |
17.1 (1) Luo Yun |
聞如是： |
I heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
At one time the Buddha was in Śrāvastī, at the Jeta Grove, at Anāthapiṇḍada’s park. |
爾時，世尊到時，著衣持鉢，將羅雲入 舍衛城分衛。 |
At that time, the Bhagavān put on his robe, picked up his bowl, and departed with Rāhula to enter the city walls of Śrāvastī. |
爾時，世尊右旋顧謂羅雲： |
Then the Bhagavān turned to his right and said to Rāhula, |
「汝 今當觀色為無常。」 |
“You should now contemplate the impermanence of form.” |
羅雲對曰： |
Facing him, Rāhula replied, |
「如是，世尊！色 為無常。」 |
“Thusly, Bhagavān, form is impermanent.” |
世尊告曰： |
The Bhagavān told Rāhula, |
「羅雲！痛、想、行、識皆悉無 常。」 |
“Sensation, conception, synthesis, and discrimination are all impermanent.” |
羅雲對曰： |
Facing him, Rāhula replied, |
「如是，世尊！痛、想、行、識皆為無 常。」 |
“Thusly, Bhagavān, sensation, conception, synthesis, and discrimination are all impermanent.” |
是時，尊者羅雲復作是念： |
At this time, Venerable Rāhula thought, |
「此有何因緣， 今方向城分衛，又在道路，何故世尊而面 告誨我？ |
“For what reasons, today, on the path to the city walls, has the Bhagavān faced me and admonished me in this manner? |
今宜當還歸所在，不應入城乞食。」 |
I will return now, as I ought not enter the city walls of Śrāvastī to beg for food.” |
爾時，尊者羅雲即中道還到祇桓精舍， 持衣鉢，詣一樹下，正身正意，結跏趺坐， 專精一心，念色無常，念痛、想、行、識無常。 |
Then Venerable Rāhula promptly returned along the road to the Jeta Grove Monastery. Arriving there with his robe and bowl, he stopped below a tree. Correcting his body and correcting his intention, he sat cross-legged, focusing his energy single-mindedly. He was mindful of the impermanence of form, and mindful of the impermanence of sensation, conception, synthesis, and discrimination. |
爾時， 世尊於舍衛城乞食已，食後在祇桓精舍 而自經行，漸漸至羅雲所。 |
At this time, the Bhagavān had finished begging for food within the city walls of Śrāvastī. After eating, he returned to the Jeta Grove Monastery and walked about, eventually arriving at the place where Rāhula was. |
到已，告羅雲曰： |
There he addressed Rāhula, saying, |
「汝當修行安般之法，修行此法，所有愁憂 之想皆當除盡。 |
“You should cultivate the method of Ānāpānasmṛti. Cultivating this method, every notion of worry and sorrow that you have will come to an end. |
汝今復當修行惡露不淨 想，所有貪欲盡當除滅。 |
You are still cultivating incorrectly with impurity, and your desires have not yet ended. |
汝今，羅雲！當修行 慈心，已行慈心，所有瞋恚皆當除盡。 |
Rāhula, you should now cultivate a mind of kindness, and all anger will come to an end. |
汝今， 羅雲！當行悲心，已行悲心，所有害心悉當 除盡。 |
Rāhula, you should now cultivate a mind of compassion, and all cruelty will come to an end. |
汝今，羅雲！當行喜心，已行喜心，所有 嫉心皆當除盡。 |
Rāhula, you should now cultivate a mind of contentment, and all jealousy will come to an end. |
汝今，羅雲！當行護心，已行 護心，所有憍慢悉當除盡。」 |
Rāhula, you should now cultivate a mind of equality, and all pride will come to an end.” |
爾時，世尊向羅 雲便說此偈： |
At this time, the Bhagavān faced Rāhula and spoke a gāthā: |
「莫數起著想， 恒當自順法； |
Not arousing attachment to appearances, |
| And always in accordance with the Dharma: | |
如此智之士， 名稱則流布。 |
The one who is wise in a way such as this, |
| Has a name that is renowned everywhere. | |
與人執炬明， 壞於大闇冥； |
By holding aloft the torch of wisdom, |
| The great darkness of ignorance breaks apart. | |
天龍戴奉敬， 敬奉師長尊。」 |
The devas and nāgas pay their respects, |
| Giving praise to the venerable master. | |
是時，羅雲比丘復以此偈報世尊曰： |
At this time, the bhikṣu Rāhula replied to the Bhagavān with a gāthā: |
「我不起著想， 恒復順於法； |
I will not arouse attachment to appearances, |
| And will always be in accord with the Dharma. | |
如此智之士， 則能奉師長。」 |
One who is wise in a way such as this, |
| Is still capable of honoring the master. | |
爾時，世尊作是教勅已，便捨而去，還詣靜 室。 |
At this time, after the Bhagavān had given this teaching, he left and returned to his abode of stillness. |
是時，尊者羅雲復作是念： |
Then Venerable Rāhula thought, |
「今云何修行 安般，除去愁憂，無有諸想？」 |
“How can one practice Ānāpānasmṛti to eliminate every notion of worry and sorrow?” |
是時，羅雲即從 坐起，便往世尊所。 |
At this time, Rāhula promptly left his seat and arose, to go to the place where the Bhagavān was. |
到已，頭面禮足，在一面 坐。 |
When he had arrived, he bowed his head at the feet of the Bhagavān, and then sat to one side. |
須臾退坐，白世尊曰： |
After sitting, in a moment of purity, he addressed the Bhagavān, saying: |
「云何修行安般，除 去愁憂，無有諸想，獲大果報，得甘露味？」 |
“How can one practice Ānāpānasmṛti, to eliminate every notion of worry and sorrow? How can one obtain the great fruit, and taste the sweet nectar?” |
世 尊告曰： |
The Bhagavān addressed Rāhula, saying: |
「善哉！善哉！羅雲！汝乃能於如來前 而師子吼，問如此義： |
“Excellent, excellent, Rāhula! You are thus able to ‘roar the lion’s roar’ before the Tathāgata by asking, |
『云何修行安般，除去 愁憂，無有諸想，獲大果報，得甘露味？』 |
‘How can one cultivate the practice of Ānāpānasmṛti, to eliminate every notion of worry and sorrow? How can one obtain the great fruit, and taste the sweet nectar of immortality?’ |
汝今， 羅雲！諦聽！諦聽！善思念之。 |
Now Rāhula, listen carefully. Listen carefully and consider well, |
吾當為汝具分 別說。」 |
because I will explain it to you.” |
對曰： |
Facing him, Venerable Rāhula replied, |
「如是，世尊！」爾時，尊者羅雲從世 尊受教。 |
“Thusly, Bhagavān,” and waited for the Bhagavān’s instruction. |
世尊告曰： |
"The Bhagavān told him, |
「於是，羅雲！ |
“Rāhula, |
若有比丘 樂於閑靜無人之處， |
suppose there is a bhikṣu who is happy being alone in quietude. |
便正身正意， |
In a secluded place, he corrects his body, corrects his intention, |
結跏趺 坐， |
and sits cross-legged. |
無他異念， |
Without any other thoughts, |
繫意鼻頭， |
he fastens his mind on the tip of his nose. |
1. 出息長知息長， |
[1a] When there is a long breath out, he is also aware of the long breath. |
入 息長亦知息長； |
[1b] When there is a long breath in, he is also aware of the long breath. |
2. 出息短亦知息短， |
[2a] When there is a short breath out, he is also aware of the short breath. |
入息短亦 知息短； |
[2b] When there is a short breath in, he is also aware of the short breath. |
3. 出息冷亦知息冷， |
[3a] When there is a cold breath out, he is also aware of the cold breath. |
入息冷亦知息 冷； |
[3b] When there is a cold breath in, he is also aware of the cold breath. |
4. 出息暖亦知息暖， |
[4a] When there is a warm breath out, he is also aware of the warm breath. |
入息暖亦知息暖。 |
[4b] When there is a warm breath in, he is also aware of the warm breath. |
5. 盡 觀身體入息、出息， |
[5a] (he) contemplates on the in-breath and out-breath as they pervade the entire body, |
皆悉知之。 |
[5b] aware of them all. |
6. 有時有息亦 復知有， |
[6a] When there is breathing, he also is aware of its presence. |
又時無息亦復知無。 |
[6b] When there is no breathing, he is also aware of its absence. |
7. 若息從心出 亦復知從心出。 |
[7a] If there is an out-breath conditioned by the mind, he is aware that the out-breath was conditioned by the mind. |
若息從心入亦復知從心 入。 |
[7b] If there is an in-breath conditioned by the mind, he is aware that the in-breath was conditioned by the mind. |
如是，羅雲，能修行安般者，則無愁憂 惱亂之想，獲大果報，得甘露味。」 |
Thusly, Rāhula, one is able to cultivate the practice of Ānāpānasmṛti, to eliminate every notion of worry and sorrow, obtain the great fruit, and taste the sweet nectar of immortality.” " |
爾時，世尊具足與羅雲說微妙法已，羅雲 即從坐起，禮佛足，遶三匝而去。 |
After the Bhagavān had finished imparting this subtle teaching to Rāhula, then Rāhula promptly arose from his seat and bowed at the feet of the Buddha. Circumambulating him three times, he then departed. |
往詣安 陀園，在一樹下，正身正意，結跏趺坐，無他 餘念，繫心鼻頭，出息長亦知息長，入息長 亦知息長； |
Arriving in the Andha Garden, he stopped at the foot of a tree. He corrected his body, corrected his intention, and sat cross-legged. Without any other thoughts, he fastened his mind on the tip of his nose. When there was a long breath out, he was also aware of the long breath. When there was a long breath in, he was also aware of the long breath. |
出息短亦知息短，入息短亦知 息短； |
When there was a short breath out, he was also aware of the short breath. When there was a short breath in, he was also aware of the short breath. |
出息冷亦知息冷，入息冷亦知息冷； |
When there was a cold breath out, he was also aware of the cold breath. When there was a cold breath in, he was also aware of the cold breath. |
出息暖亦知息暖，入息暖亦知息暖。 |
When there was a warm breath out, he was also aware of the warm breath. When there was a warm breath in, he was also aware of the warm breath. |
盡觀 身體入息、出息，皆悉知之。 |
(he) contemplated on the in-breath and out-breath as they pervaded the entire body, and was aware of them all. |
有時有息亦復 知有，有時無息亦復知無。 |
When there was breathing, he was aware of its presence. When there was no breathing, he was aware of its absence. |
若息從心出亦 復知從心出。 |
If there was an out-breath conditioned by the mind, he was aware that it came from the mind. |
若息從心入亦復知從心入。 |
If there was an in-breath conditioned by the mind, he was aware that it came from the mind. |
爾時，羅雲作如是思惟，欲心便得解脫，無 復眾惡。 |
At this time, Rāhula cultivated thusly, and a mind of desires was set free, not returning to the multitude of evils. |
有覺、有觀，念持喜安，遊於初禪。 |
[1] Contemplating with this mindfulness, he maintained the joy and bliss of roaming in the First Dhyāna, in which there is coarse-thinking (vitarka) and subtle-thinking (vicāra). |
有 覺、有觀息，內自歡喜，專其一心，無覺、無觀， 三昧念喜，遊於二禪。 |
[2] When vitarka and vicāra came to a rest, he experienced inner bliss and single-pointedness of mind. Without coarse-thinking and subtle-thinking of the mind, with only bliss born from samādhi, he roamed in the Second Dhyāna. |
無復喜念，自守覺知 身樂，諸賢聖常所求護喜念，遊於三禪。 |
[3] Observing awareness, he experienced the physical pleasure that the Noble Ones constantly experience with equanimity, the complete satisfaction and mindfulness of roaming in the Third Dhyāna. |
彼 苦樂已滅，無復愁憂，無苦無樂，護念清淨， 遊於四禪。 |
[4] When both pain and pleasure were eliminated, there were no more worries and vexations. Without pain and pleasure, only completely pure and perfect mindfulness, he roamed in the Fourth Dhyāna. |
彼以此三昧，心清淨無塵穢，身 體柔軟，知所從來，憶本所作，自識宿命無 數劫事。 |
From this samādhi, his mind was completely pure, without the dust of defilements, and his physical body was supple and soft. He was aware of places from the past, and remembered what he had previously done. |
亦知一生、二生、三生、四生、五生、十生、 二十生、三十生、四十生、五十生、百生、千生、萬生、 數十萬生，成劫、敗劫，無數成劫、無數敗劫， 億載不可計，我曾生彼，名某姓某，食如此 食，受如此苦樂，壽命長短，彼終生此，此終 生彼。 |
He recalled previous lives over incalculable eons. He was aware of one, two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, ten thousand, even hundreds of thousands of lives. He recalled the passing of eons as well as the destruction of eons, countless successions of eons and their destructions—hundreds of millions of incalculable eons. He recalled his previous births, that he had various names, was born into certain families, ate such and such food, experienced such and such suffering and happiness. He knew whether his lives were long or short, and that he died in such and such a place, and he was reborn in such and such a place. |
彼以此三昧，心清淨無瑕穢，亦無 諸結。 |
From this samādhi, his mind was completely pure, without fetters, |
亦知眾生所起之心，彼復以天眼清 淨無瑕穢，觀眾生類： |
and his mind was able to know about the origins of sentient beings. |
生者、逝者，善色、惡色， 善趣、惡趣，若好、若醜，所行、所造，如實知之。 |
Moreover, by means of the complete purity and clarity of the Divine Eye, he saw the birth and death of sentient beings, their good forms and evil forms, good destinies and evil destinies, and understood that in reality they actually come from good or bad actions. |
或有眾生，身行惡、口行惡、意行惡，誹謗賢 聖，行邪見，造邪見行，身壞命終，入地獄 中。 |
If there were sentient beings who practiced evil in body, speech, and mind, who insulted the Noble Ones, practicing and holding false views, then at the end of their lives when their bodies were broken apart, they would enter into the hells. |
或復眾生，身行善、口行善、意行善，不 誹謗賢聖，恒行正見、造正見行，身壞命 終，生善處天上。 |
However, if there were sentient beings who practice virtue in body, speech, and mind, who do not insult the Noble Ones, and who practice and hold correct views, then at the end of their lives when their bodies are broken apart, they would go to live in the heavens above. |
是謂天眼清淨無瑕穢，觀眾 生類： |
This is called the complete purity and clarity of the Divine Eye, |
生者、逝者，善色、惡色，善趣、惡趣，若好、若 醜，所行、所造，如實知之。 |
with which one sees the birth and death of sentient beings, their good forms and evil forms, good destinies and evil destinies, and understands that in reality they actually come from good or bad actions. |
復更施意，成盡漏 心，彼觀此苦，如實知之。 |
Moreover, he practiced the contemplation of suffering, and was aware of both the ending of suffering and the origin of suffering, truly aware of them as such. |
復觀苦習，亦知 苦盡，亦知苦出要，如實知之。 |
By means of developing this mindfulness, his mind attained liberation from the outflows of desires, and his mind attained liberation from the outflows of ignorance. |
彼以作是 觀，欲漏心得解脫，有漏、無明漏心得解脫， 已得解脫，便得解脫智： |
After attaining these liberations, he naturally attained the liberation of wisdom, |
生死已盡，梵行已 立，所作已辦，更不復受有，如實知之。 |
and birth and death then came to an end. Brahmacarya had been established, what was to be done, had been done, and there was no more coming back into existence—thus was his true awareness. |
是時， 尊者羅雲便成阿羅漢。 |
It was at this time that Venerable Rāhula became an arhat. |
是時，尊者羅雲已成 羅漢，便從坐起，更整衣服，往至世尊所， 頭面禮足，在一面住，白世尊曰： |
At this time, after Venerable Rāhula had become an arhat, he arose from his seat, arranged his robes, and went to the place of the Bhagavān. Bowing his head at the feet of the Bhagavān, he then moved to one side. He addressed the Bhagavān, saying, |
「所求已得， 諸漏除盡。」 |
“That which was sought has been attained: the cessation of all outflows.” |
爾時，世尊告諸比丘： |
At that time, the Bhagavān told all the bhikṣus, |
「諸得阿羅 漢者，無有與羅雲等也。 |
“Of those who have attained arhatship, there is none equal to Rāhula. |
論有漏盡，亦是 羅雲比丘。 |
In regard to the cessation of outflows, it is the bhikṣu Rāhula who is foremost. |
論持禁戒者，亦是羅雲比丘。 |
In regard to those who maintain the precepts, it is again the bhikṣu Rāhula who is foremost. |
所 以然者，諸過去如來、等正覺，亦有此羅雲 比丘。 |
In this manner, all tathāgatas of the past, those of Anuttarā Samyaksaṃbodhi, also had this bhikṣu Rāhula. |
欲言佛子，亦是羅雲比丘，親從佛生， 法之上者。」 |
Wishing to be called the Son of the Buddha, this bhikṣu Rāhula closely followed the life of the Buddha to the highest Dharma.” |
爾時，世尊告諸比丘： |
At that time, the Bhagavān told all the bhikṣus, |
「我聲聞中第 一弟子能持禁戒，所謂羅雲比丘是。」 |
“Amongst my śrāvakas, the foremost student in maintaining the precepts is truly the bhikṣu Rāhula.” |
爾時，世 尊便說此偈： |
Then the Bhagavān spoke this gāthā: |
「具足禁戒法， 諸根亦成就； |
By utilizing the precepts of the Dharma, |
| The various faculties are all accomplished. | |
漸漸當逮得， 一切結使盡。」 |
Progressing until they are all attained, |
| The causes of all afflictions come to an end. | |
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. |
| At this time, all the bhikṣus heard what the Buddha had said, and blissfully practiced in accordance. | |
◎增壹阿含經卷第七 |
◎ Zengyi Ahan |
17.2 （ 二 ） |
17.2 (Two) |
增壹阿含經卷第八 |
The Eighth Volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 ◎安般品之二 |
Translated by Qutan Sangha Deva in the Eastern Jin Dynasty, the Tripitaka of Jibin ◎Anpanpin No. 2 |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「二人出現於世甚 為難得。 |
"It's very rare for these two to appear in the world. |
云何為二人？ |
Why are there two people? |
所謂如來、至真、等正 覺出現於世甚為難得； |
It is very rare for the so-called Tathagata, the True One, and other enlightenments to appear in the world; |
轉輪聖王出現於 世甚為難得。 |
It is very rare for the Holy King of Wheels to appear in this world. |
此二人出現於世間甚為 難得。」 |
It is very rare for these two people to appear in the 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. |
17.3 （三） |
17.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「二人出現於世甚 為難得。 |
"It's very rare for these two to appear in the world. |
云何為二人？ |
Why are there two people? |
所謂辟支佛出現世 間甚為難得； |
The so-called Paccekabuddha appears in this world is very rare; |
如來弟子漏盡阿羅漢出現 世間甚為難得。 |
It is very rare in the world for an Arhat to appear as a disciple of the Tathagata. |
是謂，比丘！此二人者出現 於世甚為難得。」 |
That’s right, bhikkhu! It is very rare for these two people to appear in the 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. |
17.4 （四） |
17.4 (4) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二法，在於世 間，甚為煩惱。 |
"These two dharmas are very troublesome in the world. |
云何為二法？ |
What are the two methods? |
所謂作眾惡本， 起諸怨嫌，復不造善行諸德之本。 |
It is said that the root of doing all kinds of evil is to arouse all kinds of resentment, and not to do the root of good deeds and virtues. |
是謂，比 丘！二法甚為煩惱。 |
That’s right, bhikkhu! The second method is very troublesome. |
是故，諸比丘！當覺知此 煩惱法，亦當覺知不煩惱法。 |
Therefore, monks! You should be aware of this dharma of afflictions, and you should also be aware of the dharma of non-afflictions. |
諸煩惱之法， 當念斷除； |
All troubles should be eradicated with thought; |
不煩惱之法，當念修行。 |
The way to avoid worries is to meditate and practice. |
如是， 諸比丘！當作是學。」 |
So, bhikkhus! Think of it as learning. " |
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. |
17.5 （五） |
17.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「邪見眾生所念、所趣 及餘諸行，一切無可貴者，世間人民所不 貪樂。 |
"The thoughts, interests, and other actions of sentient beings with wrong views are all worthless, and people in the world do not desire pleasure. |
所以然者，以其邪見不善故也。 |
Therefore, it is because of its wrong views that it is not good. |
猶如 有諸苦菓之子。 |
Just like the children of bitter fruits. |
所謂苦菓、苦蔘子、葶藶 子、畢地槃持子，及諸餘苦子，便於良地種 此諸子，然後生苗猶復故苦。 |
The so-called bitter fruits, bitter ginseng seeds, coriander seeds, Bi Dipanchi seeds, and other bitter seeds are convenient for planting these seeds in good land, and then the seedlings will return to the original bitterness. |
所以然者， 以其子本苦故。 |
This is so because the child is originally suffering. |
此邪見眾生亦復如是，所 作身行、口行、意行，所趣、所念及諸惡行，一切 無可貴者，世間人民所不貪樂。 |
The same is true for sentient beings with these wrong views. Their actions of body, speech, and mind, their interests, thoughts, and all kinds of evil deeds are all worthless, and people in the world are not greedy for pleasure. |
所以然 者，以其邪見惡不善故。 |
Therefore, it is because of its evil views that it is evil and unwholesome. |
是故，諸比丘！當 除邪見，習行正見。 |
Therefore, monks! Get rid of wrong views and practice right views. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
17.6 （六） |
17.6 (Saturday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「正見眾生所念、所趣 及諸餘行，一切盡可貴敬，世間人民所可貪 樂。 |
"Correctly see that all sentient beings' thoughts, interests, and other actions are all valuable and respectful, and all people in the world can be greedy and happy. |
所以者何？ |
So what? |
以其正見妙故。 |
Because of its wonderful view. |
猶如有諸甜 菓，若甘蔗、若蒲桃菓，及諸一切甘美之菓， 有人修治良地，而取種之，然後生子皆悉 甘美，人所貪樂。 |
It is like there are sweet fruits, such as sugar cane, rose apples, and all other sweet fruits. Someone cultivates good land and takes the seeds, and then gives birth to children, all of which are sweet and sweet, and people are greedy and happy. |
所以然者，以其菓子本 甘美故，此正見眾生亦復如是，所念、所趣及 諸餘行，一切皆可貪樂，世間人民無不喜 者。 |
Therefore, because the fruit is inherently sweet, all sentient beings with this right view are also like this. Their thoughts, interests, and other actions can all be greedy and pleasurable, and all people in the world are happy with it. |
所以者何？ |
So what? |
以其正見妙故。 |
Because of its wonderful view. |
是故，諸比丘！ 當習行正見。 |
Therefore, monks! Practice right views. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
17.7 （七） |
17.7 (seven) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者阿難在閑靜之處，獨自思惟， 便生是念： |
At that time, the Venerable Ananda was in a quiet place, thinking alone, and this thought occurred to him: |
「諸有生民，興愛欲想，便生欲愛， 晝夜習之，無有厭足。」 |
All living beings, when they have thoughts of love and desire, they will develop desire and love. They practice it day and night, and never get tired of it. |
爾時，尊者阿難向暮 即從坐起，著衣正服，便往至世尊所。 |
At that time, the Venerable Ananda stood up from his seat, put on his proper clothes, and went to where the World Honored One was. |
到 已，頭面禮足，在一面坐。 |
Having arrived, he sat down on one side with his head bowed and his face bowed. |
爾時，尊者阿難白 世尊曰： |
At that time, the Venerable Ananda said to the World Honored One: |
「向在靜閑之處，便生此念： |
"When I am in a quiet place, I have this thought: |
『諸有眾 生，興欲愛想，便生欲愛，長夜習之，無有厭 足。』 |
"All sentient beings, when they have desires and thoughts, they will have desires and loves. If they practice it for a long time, they will never be tired of it." 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「如是。 |
"That's right. |
阿難！如汝所言，諸有人 民，興欲愛想，便增欲想，長夜習之，無有厭 足。 |
Ananda! As you said, there are people who have desires and thoughts, so they increase their desires and thoughts. They practice it all night long and never get tired of it. |
所以者何？ |
So what? |
昔者，阿難！過去世時有轉輪聖 王，名曰頂生，以法治化，無有奸罔，七寶 成就。 |
The former one, Ananda! In the past life, there was a wheel-turning sage king named Dingsheng, who was governed by law, free from treachery, and achieved the seven treasures. |
所謂七寶者： |
The so-called Seven Treasures: |
輪寶、象寶、馬寶、珠寶、玉女 寶、居士寶、典兵寶，是謂七寶。 |
The wheel treasure, the elephant treasure, the horse treasure, the jewels, the jade girl treasure, the layman's treasure, and the soldier's treasure are the seven treasures. |
復有千子，勇 猛強壯，能降伏諸惡，統領四天下不加刀 杖。 |
There will be another Thousand Sons, brave and strong, able to subdue all evils, and rule the four worlds without using swords or staffs. |
阿難當知，爾時頂生聖王便生此念： |
Ananda should know that at that time the Holy King, the Supreme Being, had this thought: |
『我 今有此閻浮提地，人民熾盛，多諸珍寶，我 亦曾從耆年長老邊聞： |
"I now have this land of Jambudvipa, where the people are prosperous and there are many treasures. I also heard from the senior elders: |
「西有瞿耶尼土，人 民熾盛，多諸珍寶。」 |
To the west is the land of Quyeni, with prosperous people and many treasures. |
我今當往統彼國土。』 |
I shall go to rule that land now. 』 |
爾 時，阿難！頂生適生斯念，將四部兵，從此 閻浮地沒，便往至瞿耶尼土。 |
Then, Ananda! With a thought in his mind, he sent four troops, and from then on Jambudvipa disappeared, and then went to the land of Kuyani. |
「爾時，彼土人 民見聖王來，皆悉前迎，禮跪問訊： |
"At that time, when the people of that land saw the Holy King coming, they all came forward to greet them, knelt down and asked: |
『善來，大王！ 今此瞿耶尼國，人民熾盛，唯願聖王當於此 治化諸人民，使從法教！』爾時，阿難！聖王頂 生即於瞿耶尼統領人民，乃經數百千年。 |
"Come on, great king!" Nowadays, in the country of Quyani, the people are prosperous. I only hope that the holy king can rule and transform the people here and make them follow the teachings of the Dharma! ’ Then, Ananda! The Holy King, Ding, led the people in Guyani as soon as he was born, and it lasted for hundreds of thousands of years. |
「是時，聖王頂生復於餘時便生此念： |
"At that time, when the Holy King was born again, I had this thought: |
『我有 閻浮提，人民熾盛，多諸珍寶，亦雨七寶，乃 至于膝； |
"I have Jambudvipa, the people are prosperous, there are many treasures, and the seven treasures are also raining down, even to the knees; |
今亦復有此瞿耶尼，人民熾盛，多 諸珍寶。 |
Today there is also this Quyani, with a prosperous people and many treasures. |
我亦曾從長年許聞： |
I have also heard for many years: |
「復有弗于 逮，人民熾盛，多諸珍寶。」 |
There are no more people to catch, the people are prosperous, and there are many treasures. |
我今當往統彼國 土，以法治化。』 |
I shall now go and rule that country and rule it by law. 』 |
爾時，阿難！頂生聖王適生斯 念，將四部兵，從瞿耶尼沒，便往至弗于逮。 |
At that time, Ananda! The top-born holy king Shisheng Si thought, and sent four soldiers from Guyani to Fuyu to catch him. |
「爾時，彼土人民見聖王來，皆悉前迎，禮跪問 訊，異口同響而作是語： |
"At that time, when the people of that land saw the Holy King coming, they all came forward to greet him. They knelt down and asked for information. They all said this in unison: |
『善來，大王！今此弗 于逮，人民熾盛，多諸珍寶，唯願大王當於 此治化諸人民，使從法教！』爾時，阿難！頂生 聖王即於弗于逮統領人民，乃經百千 萬歲。 |
"Come on, great king!" Today, there is no need to catch anyone, the people are prosperous, and there are many treasures. I only hope that the king can rule and transform the people here and make them follow the teachings of the Dharma! ’ Then, Ananda! The sage king who was born at the end of his life ruled the people for hundreds of thousands of years. |
「是時，聖王頂生復於餘時便生此念： |
"At that time, when the Holy King was born again, I had this thought: |
『我於閻浮提，人民熾盛，多諸珍寶，亦雨七 寶，乃至于膝； |
"I am in Jambudvipa, the people are prosperous, and there are many treasures. I also rain down seven treasures, even to the knees; |
今亦復有此瞿耶尼，人民熾 盛，多諸珍寶； |
Today there is also this Quyani, with a prosperous people and many treasures; |
今亦復有此弗于逮國，人民 熾盛，多諸珍寶。 |
Today, there is no such thing as a country with a prosperous people and many treasures. |
我亦曾從耆年長老邊聞： |
I also heard from senior elders: |
「復有欝單越，人民熾盛，多諸珍寶，所為自 由，無固守者。 |
"Again, there is Shanyue, the people are prosperous, there are many treasures, everything is free, and there is no one who can hold on. |
壽不中夭，正壽千歲。 |
If you don't live long enough, you will live a thousand years. |
在彼壽 終必生天上，不墮餘趣，著劫波育衣，食自 然粳米。」 |
In that life, he will be reborn in heaven and will not fall into the rest of the world. He will be clothed in kalpa waves and eat natural japonica rice. " |
我今當往統領彼國土，以法治化。』 |
I shall now rule that land and rule it by law. 』 |
「爾時，阿難！頂生聖王適生斯念，將四部兵， 從弗于逮沒，便往至欝單越。 |
"At that time, Ananda, the supreme holy king Shisheng Si thought, and the four soldiers were not captured and captured, and then they went to the Danyue. |
遙見彼土 欝然青色，見已，便問左右臣曰： |
I saw the green land in the distance. When I saw it, I asked my ministers: |
『汝等普見 此土欝然青色不乎？』 |
"You have all seen that this soil is naturally green, isn't it?" 』 |
對曰： |
To say: |
『唯然，見之。』 |
"Wei Ran, see it." 』 |
王 告群臣曰： |
The king told his ministers: |
『此是柔軟之草，軟若天衣而無 有異。 |
This is soft grass, as soft as heaven's clothes, no different. |
此等諸賢當於斯坐。』 |
All these sages should sit here. 』 |
小復前行，遙 見彼土晃然黃色，便告諸臣曰： |
Xiaofu walked forward and saw the land in the distance turning yellow, so he told his ministers: |
『汝等普見 此土晃然黃色不乎？』 |
"You have all seen that this soil is yellow, don't you think?" 』 |
對曰： |
To say: |
『皆悉見之。』 |
"Everyone has seen it." 』 |
大 王曰： |
The king said: |
『此名自然粳米，此等諸賢恒食此食。 |
This is called natural japonica rice, and these sages always eat it. |
如今卿等，亦當食此粳米。』 |
Now you, your Majesty, should also eat this Japonica rice. 』 |
爾時，聖王小復 前行，復見彼土普悉平正，遙見高臺顯望殊 特，復告諸臣： |
At that time, the Holy King Xiaofu walked forward and saw that the land was generally flat and upright. In the distance, he saw a high platform with a special outlook. He told his ministers again: |
『汝等頗見此土普地平正 乎？』 |
"Have you noticed that the land here is flat and upright?" 』 |
對曰： |
To say: |
『如是，皆悉見之。』 |
"In this way, everyone has seen it. 』 |
大王報曰： |
The king reported: |
『此名 劫波育樹衣，汝等亦復當著此樹衣。』 |
"This name is called Jiebo Yushuyi, and you will also bear this treeyi again." 』 |
「爾時， 阿難！彼土人民見大王來，皆起前迎，禮跪 問訊，異音同響而作是說： |
"At that time, Ananda! When the people of that land saw the king coming, they all stood up to greet him. They knelt down and asked for information. They all spoke with different voices and said: |
『善來，聖王！此欝 單越，人民熾盛，多諸珍寶，唯願大王當於 此治化諸人民，使從法教！』爾時，阿難！頂生 聖王即於欝單越統領人民，乃經百千 萬歲。 |
"Come on, Holy King!" In this Shanyue, the people are prosperous and there are many treasures. I only hope that the king can rule and transform the people here and make them follow the teachings! ’ Then, Ananda! The supreme holy king ruled the people in Shanyue for hundreds of thousands of years. |
「是時，頂生聖王復於餘時便生此念： |
"At that time, when the Holy King of the Supreme Being came back to life, I had this thought: |
『我今有閻浮地，人民熾盛，多諸珍寶，亦雨 七寶，乃至于膝； |
"Now I have the land of Jambudvipa, the people are prosperous, and there are many treasures. It also rains down the seven treasures, even to the knees; |
今亦復有此瞿耶尼、弗于 逮及此欝單越，人民熾盛，多諸珍寶。 |
Now there is this Quyani again, and I can't catch this Shanyue. The people are prosperous and there are many treasures. |
我亦 曾從耆年長老邊聞： |
I also heard from senior elders: |
「有三十三天，快樂無 比，壽命極長，衣食自然，玉女營從，不可稱 計。」 |
For thirty-three days, I was extremely happy, lived an extremely long life, had natural food and clothing, and had beautiful women to follow me. It was impossible to count. |
我今當往領彼天宮，以法治化。』 |
I will now go to that heavenly palace and rule it with laws. 』 |
「爾時，阿 難！頂生聖王適生斯念，將四部兵，從欝單 越沒，便往至三十三天上。 |
"At that time, Ananda! With the thought of Shisheng, the supreme holy king, he sent his four armies to the top of the Thirty-Three Heavens. |
爾時，天帝釋遙 見頂生聖王來，便作是說： |
At that time, when the Heavenly Emperor Shiyao saw the coming of the Holy King, he said: |
『善來，大王！可 就此坐。』 |
"Come on, great king!" But sit here. 』 |
爾時，阿難！頂生聖王即共釋提桓 因一處坐。 |
At that time, Ananda! The most reborn holy king is Shi Tihuan, who is sitting in the same place. |
二人共坐，不可分別，顏貌舉動， 言語聲響，一而不異。 |
When the two sit together, they are indistinguishable. Their appearance, actions, words and sounds are all the same. |
爾時，阿難！頂生聖王 在彼，乃經數千百歲已，便生此念： |
At that time, Ananda! The Incarnate Holy King was there, thousands and hundreds of years old, when he had this thought: |
『我今 有此閻浮地，人民熾盛，多諸珍寶，亦雨七 寶，乃至于膝； |
"Now I have this land of Jambudvipa, with prosperous people and many precious treasures. It also rains down seven treasures, even to the knees; |
亦有瞿耶尼，亦復有弗于 逮，亦復有欝單越，人民熾盛，多諸珍寶。 |
There is also Quyani, there is also Fu Yuzhao, there is also Judanyue, the people are prosperous, and there are many treasures. |
我今至此三十三天，我今宜可害此天帝 釋，便於此間獨王諸天。』 |
I have been here for thirty-three days now. I should harm Shi, the emperor of heaven, so that he can be the sole king of all heavens. 』 |
爾時，阿難！頂生 聖王適生此念，即於座上而自退墮，至閻 浮里地，及四部兵皆悉落墮。 |
At that time, Ananda! When the Holy King had this thought, he retreated from his seat and fell to the ground of Jambuli, where all his soldiers and soldiers fell. |
爾時，亦失輪 寶，莫知所在，象寶、馬寶同時命終，珠寶自 滅，玉女寶、居士寶、典兵寶斯皆命終。 |
At that time, the wheel treasure was also lost, and its whereabouts were unknown. The elephant treasure and the horse treasure died at the same time. |
「爾時，頂 生聖王身得重病，諸宗族親屬普悉運集， 問訊王病： |
"At that time, the holy king of Dingsheng was seriously ill, and all the relatives of the clan gathered together to inquire about the king's illness: |
『云何，大王！若使大王命終之後， 有人來問此義： |
"What's the matter, Your Majesty!" If after the death of the king, someone comes to ask about this meaning: |
「頂生大王臨命終時，有何 言教？」 |
What did the King of Incarnation say when he was about to die? |
設有此問，當何以報之？』 |
Given this question, how should we repay it? 』 |
頂生聖王報 曰： |
The Immortal Saint King reports: |
『若使我命終，命終之後有人問者，以此 報之： |
"If I die and someone asks after my death, I will repay you with this: |
「頂生王者，領此四天下而無厭足，復 至三十三天，在彼經數百千歲，意猶生 貪，欲害天帝，便自墮落，即取命終。」 |
The king who was born at the top of the world led the four worlds without getting tired of them. He returned to the thirty-third world. During those hundreds of thousands of years, he was still greedy and wanted to harm the emperor of heaven. He fell down and died. |
』 |
』 |
「汝今，阿 難！勿懷狐疑。 |
"Now, Ananda, don't be suspicious. |
爾時，頂生王者豈異人乎？ |
At that time, how could the person who was born as a king be a different person? |
莫 作是觀。 |
Don't take it for granted. |
所以然者，時頂生王者即我身是。 |
Therefore, it is my body that is the king of time. |
爾時，我領此四天下，及至三十三天，於五 欲中，無有厭足。 |
At that time, I have led these four worlds up to the thirty-three worlds, and I am not satisfied with any of the five desires. |
阿難！當以此方便，證知 所趣，興貪欲心，倍增其想，於愛欲中而無 厭足； |
Ananda! You should use this method to realize your interests, arouse your greedy mind, multiply your thoughts, and never be satisfied with your desires; |
欲求厭足，當從聖賢智慧中求。」 |
If you are tired of your desires, you should seek them from the wisdom of sages. " |
爾時， 世尊於大眾中，便說此偈： |
At that time, the World-Honored One spoke this verse in the crowd: |
「貪婬如時雨， 於欲無厭足； |
"Greetings and sexual immorality are like rain, and you are insatiable and satisfied with your desires; |
樂少而苦多， 智者所屏棄。 |
Less pleasure and more pain are rejected by the wise. |
正使受天欲， 五樂而自娛； |
Just as he is receiving heaven's desires, he entertains himself with the five pleasures; |
不如斷愛心， 正覺之弟子。 |
It is better to cut off love and become a disciple of enlightenment. |
貪欲延億劫， 福盡還入獄； |
Greed prolongs billions of calamities, and even after all blessings go to jail; |
受樂詎幾時， 輒受地獄痛。 |
No matter how long you enjoy happiness, you will always suffer the pain of hell. |
「是故，阿難！當以此方便，知於欲而去欲， 永不興其想。 |
"That's why, Ananda! Using this method, you should know your desires and get rid of them, and never have any thoughts about them. |
當作是學。」 |
Think of it as learning. " |
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. |
17.8 （八） |
17.8 (eight) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，生漏婆羅門便往至世尊所，共相 問訊，在一面坐。 |
At that time, the brahmins who gave birth to the leakage went to the place where the Blessed One was. They asked each other and sat down together. |
是時，生漏婆羅門白世尊 曰： |
At that time, the brahman who gave birth to the leakage said to the Blessed One: |
「當云何觀惡知識人？」 |
Why should I view evil intellectuals? |
世尊告曰： |
The World Honored One said: |
「當觀 如觀月。」 |
Look at it like looking at the moon. |
婆羅門曰： |
Brahmin said: |
「當云何觀善知識？」 |
How should we look at a good teacher? |
世尊 告曰： |
The World Honored One said: |
「當觀如觀月。」 |
Contemplate it as you would the moon. |
婆羅門曰： |
Brahmin said: |
「沙門瞿曇今 所說者，略說其要，未解廣義。 |
"What the recluse Qutan said today is a brief summary of its essence, but it is not understood in a broad sense. |
唯願瞿曇廣 普說義，使未解者解。」 |
I only hope that Qu Tanguang will explain the meaning to those who have not yet understood it. " |
世尊告曰： |
The World Honored One said: |
「婆羅門！諦 聽！諦聽！善思念之，吾當與汝廣演其義。」 |
Brahmin! Listen carefully! Listen carefully! Remember it well, and I will explain its meaning to you. |
婆 羅門對曰： |
The Brahmin said to him: |
「如是，瞿曇！」生漏婆羅門從佛受 教。 |
"So it is, Qutan!" The brahmin born in the lake received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「猶如，婆羅門！月末之月，晝夜 周旋，但有其損，未有其盈。 |
"Just like, Brahman! The moon at the end of the month revolves around day and night, but it has its losses but not its gains. |
彼以減損，或復 有時而月不現，無有見者。 |
He may reduce it or return it. Sometimes the moon does not appear and there is no one to see it. |
此亦如是，婆羅 門！若惡知識，經歷晝夜，漸無有信，無有 戒，無有聞，無有施，無有智慧，彼以無 有信、戒、聞、施、智慧，是時彼惡知識身壞命終， 入地獄中。 |
So it is, Brahman! If an evil knowledge goes through day and night and gradually loses faith, discipline, hearing, giving, and wisdom, then that evil knowledge will lose its body and life because it has no faith, discipline, hearing, giving, and wisdom. In the end, he went to hell. |
是故，婆羅門！我今說是惡知識 者，猶如月末之月。 |
Therefore, Brahman! I now say that those who are evil knowledge are like the moon at the end of the month. |
猶如，婆羅門！月初生 時，隨所經過日夜，光明漸增，稍稍盛滿，便 於十五日具足盛滿，一切眾生靡不見者。 |
Like, Brahman! On the first day of the month, as the days and nights pass, the light gradually increases and becomes slightly full. On the fifteenth day, it becomes full and full, and all sentient beings disappear. |
如是，婆羅門！若善知識，經歷日夜，增益信、 戒、聞、施、智慧。 |
So, Brahman! If you are a good teacher, through day and night, you will increase your faith, precepts, hearing, charity, and wisdom. |
彼以增益信、戒、施、聞、智慧，爾時 善知識身壞命終，生天上善處。 |
He increases faith, precepts, charity, hearing, and wisdom. At that time, the body of the good friend will be destroyed and his life will be destroyed, and he will be born in a good place in heaven. |
是故，婆羅門！ 我今說此善知識所趣，猶月盛滿。」 |
Therefore, Brahman! I now say that the interest of this good teacher is like the full moon. " |
爾時，世尊 便說此偈： |
At that time, the World-Honored One spoke this verse: |
「若人有貪欲， 瞋恚癡不盡； |
"If a person has greed, anger, hatred and delusion, he will never stop them; |
於善漸有減， 猶如月向盡。 |
Goodness gradually decreases, just like the moon ends. |
若人無貪欲， 瞋恚癡亦盡； |
If a person has no greed, anger, hatred, and ignorance will also be gone; |
於善漸有增， 猶如月盛滿。 |
The goodness gradually increases, just like the full moon. |
「是故，婆羅門！當學如月初。」 |
That's why, Brahmin! You should learn as if it were the beginning of the month. |
爾時，生漏婆羅門 白世尊曰： |
At that time, the brahman who gave birth to the leakage said to the World-Honored One: |
「善哉！瞿曇！猶如屈者得伸，冥 者見明，迷者見路，於闇冥然明。 |
"Excellent! Qu Tan! It's like a person who has been bent can be stretched, a person who has been in darkness can see the light, a person who has been confused can see the way, and there is light in the darkness. |
此亦如 是，沙門瞿曇無數方便為我說法，我今自 歸世尊及法、眾僧，自今以往，聽我為優 婆塞，盡形壽不殺生。」 |
In the same way, the ascetic Qutan has taught me the Dharma through countless means. I now return to the World Honored One, the Dharma, and all the monks. From now on, they will listen to me as Upasaka and refrain from killing living beings throughout my physical life. " |
爾時，生漏聞佛所說， 歡喜奉行。 |
At that time, he heard what the Buddha said and followed it with joy. |
17.9 （九） |
17.9 (nine) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說善知識 法，亦當說惡知識法，諦聽！諦聽！善思念之。」 |
Now I will teach the Dharma of good knowledge, and I will also teach the Dharma of evil knowledge. Listen carefully! Listen carefully! Remember it well. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」爾時，諸比丘從佛受 教。 |
World Honored One! ” At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「彼云何名為惡知識法？ |
"What is the Dharma of evil knowledge? |
於是， 比丘！惡知識人便生此念： |
So, bhikkhu! People with bad knowledge will have this thought: |
『我於豪族出家 學道，餘比丘者卑賤家出家。』 |
"I became a monk in a wealthy family and studied Taoism, while I became a monk in a humble family. 』 |
依己姓望，毀 訾餘人，是謂名為惡知識法。 |
To destroy others based on one's own surname is called evil knowledge of the Dharma. |
「復次，惡知識 人便生此念： |
"Again, people with evil knowledge will have this thought: |
『我極精進奉諸正法，餘比丘者 不精進持戒。』 |
"I am diligent in serving all the righteous Dharma, but I am a bhikkhu who is not diligent in observing the precepts." 』 |
復以此義，毀呰他人，而自貢 高，是謂為惡知識法。 |
In this sense, destroying others and doing one's own best is called evil knowledge of the Dharma. |
「復次，惡 知 識者復作 是念： |
"Again, the evil knower will repeat this thought: |
『我三昧成就，餘比丘者無有三昧，心 意錯亂，而不一定。』 |
"I have achieved samadhi, but the rest of the monks have no samadhi, and their minds are confused and not certain. 』 |
彼依此三昧，常自貢高， 毀呰他人，是謂名為惡知識法。 |
Relying on this samadhi, he always pays tribute to himself and destroys others. This is called evil knowledge of the Dharma. |
「復次，惡知 識復作是念： |
"Again, the evil knowledge repeats this thought: |
『我智慧第一，此餘比丘無有 智慧。』 |
"I am the first in wisdom, but the rest of the monks have no wisdom." 』 |
彼依此智慧，而自貢高，毀呰他人，是 謂名為惡知識法。 |
Relying on this wisdom, he makes himself superior and destroys others. This is called evil knowledge of the Dharma. |
「復次，惡知識人復作是念： |
"Again, the evil-minded person thinks again: |
『我今常得飯食、床褥、臥具、病瘦醫藥，此餘比 丘不能得此供養之具。』 |
"Now I often receive food, mattresses, bedding, and medicine for the sick and thin, but the remaining bhikkhus cannot receive these offerings." 』 |
彼依此利養之 物，而自貢高，毀呰他人，是謂名為惡知識 法。 |
If he relies on the things he has benefited and nourished, he has done a great job for himself and ruined others, this is called evil knowledge of the Dharma. |
是謂，比丘！惡知識人行此邪業。 |
That’s right, bhikkhu! Evil people do this evil deeds. |
「彼云何 為善知識之法？ |
What is the Dharma of a good teacher? |
於是，比丘！善知識人不作 是念： |
So, bhikkhu! Good friends don’t do anything. This is the thought: |
『我豪族家生，此餘比丘不是豪族家。』 |
"I am born into a wealthy family, but this other bhikkhu is not from a wealthy family. 』 |
己 身與彼而無有異，是謂名為善知識法。 |
There is no difference between one's own body and that of others. This is called the good knowledge of Dharma. |
「復 次，善知識人不作是念： |
"Again, good friends do not think this way: |
『我今持戒，此餘比丘 不持戒行。』 |
"Now I keep the precepts, but these other monks do not keep the precepts." 』 |
己身與彼無有增減，彼依此 戒，不自貢高，不毀他人，是謂，比丘！名為善 知識法。 |
There is no increase or decrease in one's own body and that of others. They follow this precept, do not flatter themselves, and do not destroy others. This is called a bhikkhu! It is called the Dharma of good knowledge. |
「復次，比丘！善知識人復不作是念： |
"Again, bhikkhu! A good and knowledgeable person will no longer think this way: |
『我三昧成就，此餘比丘意亂不定。』 |
"I have achieved samadhi, but the rest of the monks are confused and uncertain." 』 |
己身與 彼亦無增減，彼依此三昧，不自貢高，亦不 毀呰他人，是謂，比丘！名為善知識法。 |
There is no increase or decrease between one's own body and that of others. They rely on this samadhi and do not flatter themselves, nor do they destroy others. This is called a bhikkhu! It is called virtuous knowledge. |
「復次， 比丘！善知識人不作是念： |
"Again, bhikkhu! A good teacher does not think this way: |
『我智慧成就，此 餘比丘無有智慧。』 |
"I have achieved wisdom, but this other bhikkhu has no wisdom." 』 |
己身與彼亦無增減，彼 依此智慧，不自貢高，亦不毀他人，是謂， 比丘！名為善知識法。 |
There is no increase or decrease in one's own body and that of others. Based on this wisdom, he does not flatter himself, nor does he destroy others. This is called, Bhikkhu! It is called virtuous knowledge. |
「復次，比丘！善知識人不 作是念： |
"Again, bhikkhu! A wise man does not think this: |
『我能得衣被、飯食、床褥、臥具、疾病 醫藥，此餘比丘不能得衣被、飯食、床褥、臥 具、疾病醫藥。』 |
"I can obtain clothing, quilts, food, mattresses, bedding, and medicine for diseases. The rest of the monks cannot obtain clothing, quilts, food, mattresses, bedding, and medicine for diseases." 』 |
己身與彼亦無增減，彼依此 利養，不自貢高，亦不毀他人，是謂，比丘！名 為善知識法。」 |
There is no increase or decrease between one's own body and that of others. They rely on it to benefit and support themselves. They do not pay tribute to themselves, nor do they destroy others. This is said to be a bhikkhu! It is called good knowledge and Dharma. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今與汝 分別惡知識法，亦復與汝說善知識法。 |
"Now I will tell you about the Dharma of evil knowledge, and I will also explain to you the Dharma of good knowledge. |
是 故，諸比丘！惡知識法當共遠離，善知識法念 共修行。 |
Yes, therefore, monks! We should stay away from evil knowledge of the Dharma, and practice together the good knowledge of the Dharma. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
17.10 （一〇） |
17.10 (10) |
聞如是： |
Heard this: |
一時，佛在釋翅尼拘留園，與大 比丘眾五百人俱。 |
At one time, the Buddha was in the Buddha's detention garden with five hundred monks. |
爾時，國中豪貴諸大釋種 五百餘人，欲有所論，集普義講堂。 |
At that time, more than 500 dignitaries and great Buddhists in the country, who wanted to have something to say, gathered at the Puyi Lecture Hall. |
爾時，世 典婆羅門便往詣彼釋種所，語彼釋種言： |
At that time, the Brahmin Shidian went to the place where the Buddhist monk was speaking and spoke to the Buddhist monk: |
「云何，諸君！此中頗有沙門、婆羅門及世俗人， 能與吾共論議乎？」 |
"What do you mean, gentlemen! There are quite a few ascetics, brahmins and secular people here. Can you discuss it with me?" |
爾時，眾多釋報世典婆羅 門曰： |
At that time, many brahmanas said: |
「此中今有二人，高才博學，居在迦毘 羅越國。 |
"There are two of them, highly talented and learned, who live in the country of Kapilavastu. |
云何為二人？ |
Why are there two people? |
一名周利槃特比丘， 二名瞿曇，釋種如來、至真、等正覺。 |
One was Bhikkhu Chowrapante, and the other two were named Qu Tan, who were the Tathagata of the Buddha, the Supreme True Enlightenment, and others. |
眾中少 知無聞，亦無智慧，言語醜陋，不別去就， 如此槃特之比。 |
The few among the crowd are ignorant, have no wisdom, and speak ugly words. |
又此迦維羅越一國之中， 無知無聞，亦無黠慧，為人醜陋，多諸穢 惡，如此瞿曇之比。 |
Moreover, in the country of Kavira Yue, there is no knowledge, no cleverness, and the people are ugly and full of filth and evil, which is the comparison of Qu Tan. |
汝今可與彼論議。 |
You can discuss it with him now. |
設婆 羅門能與彼二人論議得勝者，我等五百 餘人，便當供養隨時所須，亦當相惠千鎰 純金。」 |
If the Brahmins can discuss with those two and win, we, the five hundred or so people, will be able to provide as much as we need at any time, and we will also be able to give each other a thousand pieces of pure gold. " |
爾時，婆羅門便生此心： |
At that time, the Brahmin had this thought: |
「此迦毘羅越 釋種，悉皆聰明，多諸技術，姦宄虛偽，無 有正行。 |
"All of these Kapilavasakas are intelligent, full of skills, cunning and hypocritical, and have no right conduct. |
設吾與彼二人論議而得勝者，何 足為奇，或復彼人得吾便者，便為愚者 所伏。」 |
Suppose I and the other two people discuss and win, it is not surprising. Or if the other person gets my convenience, he will be defeated by the fool. " |
思此二理，「吾不堪與彼論議也。」 |
Thinking about these two principles, "I can't bear to discuss it with him." |
作 是語已，便退而去。 |
After saying this, he retreated. |
是時，周利槃特到時持 鉢，入迦毘羅越乞食。 |
At that time, Zhou Lipante arrived and took his alms bowl and went to Kapilavagaya to beg for food. |
時，世典婆羅門遙見周 利槃特來，便作是念： |
At that time, when the Brahmin Shidian saw Zhou Lipante coming from afar, he thought as follows: |
「我今當往問彼人義。」 |
I will now go and question that man about his righteousness. |
時，世典婆羅門便往至比丘所，語周利槃特 曰： |
At that time, the Brahmin Saṃdīn went to the bhikkhu and said to Zhou Lipante: |
「沙門！為字何等？」 |
Sramana! What's the word? |
周利槃特曰： |
Zhou Lizhante said: |
「止！婆羅門！ 何須問字？ |
Stop! Brahmin! Why ask? |
所以來此欲問義者，時可問 之。」 |
So those who come here and want to ask about justice can do so now. " |
婆羅門言： |
Brahman says: |
「沙門！能與吾共論議乎？」 |
Sramana! Can you discuss it with me? |
周利 槃特言： |
Zhou Lipante said: |
「我今尚能與梵天論議，何況與汝 盲無目人乎？」 |
I can still discuss with Brahma, let alone you, a blind person? |
婆羅門言： |
Brahman says: |
「盲者即非無目人 乎？ |
"A blind person is not a sightless person? |
無目則非盲耶？ |
If you don't have eyes, you're not blind? |
此是一義，豈非煩重。」 |
This is a righteousness, isn't it a burden? " |
是 時，周利槃特便騰逝空中作十八變。 |
At this time, Zhou Lipante flew into the sky and made eighteen changes. |
爾時， 婆羅門便作是念： |
At that time, the Brahmin thought: |
「此沙門止有神足，不解 論議； |
"This ascetic only has divine power and cannot understand or discuss; |
設當與吾解此義者，身便當與作弟 子。」 |
If you can explain this meaning to me, you should become my disciple. " |
是時，尊者舍利弗以天耳聽聞有是語： |
At that time, the Venerable Sariputta used his heavenly ears to hear these words: |
「周利槃特與世典婆羅門作此論議。」 |
"Zhou Lipande discussed this with the Sedian Brahmin." |
是時， 尊者舍利弗即變身作槃特形，隱槃特形， 使不復現，語婆羅門曰： |
At that time, the Venerable Shariputra transformed into a special form, concealed his special form so that he would not appear again, and said to the Brahmin: |
「汝婆羅門！若作是 念： |
"You Brahmin! If you think like this: |
『此沙門止有神足，不堪論議。』 |
"This ascetic has magical powers and cannot be discussed." 』 |
者，汝今 諦聽，吾當說之，報汝向議，依此論本，當 更引喻。 |
Sir, if you listen carefully now, I will explain it and report it to you for discussion. Based on this discussion, I will add more quotations. |
汝今，婆羅門！名字何等？」 |
You are now, Brahmin! What's the name? " |
婆羅門曰： |
Brahmin said: |
「吾名梵天。」 |
"My name is Brahma." |
周利槃特問曰： |
Zhou Lizhan asked: |
「汝是丈夫乎？」 |
Are you the husband? |
婆 羅門曰： |
Brahmin said: |
「吾是丈夫。」 |
I am the husband. |
復問： |
Further question: |
「是人乎？」 |
Is it human? |
婆羅門報 曰： |
Brahman reported: |
「是人。」 |
It's a human being. |
周利槃特問曰： |
Zhou Lizhan asked: |
「云何，婆羅門！丈夫亦 是人，人亦是丈夫，此亦是一義，豈非煩重 乎？ |
Why, Brahmin! A husband is also a human being, and a human being is also a husband. This is also the same meaning. Isn't it troublesome? |
然，婆羅門！盲與無目，此義不同。」 |
Yes, Brahman! Blindness and sightlessness have different meanings. " |
婆羅門 曰： |
Brahmin said: |
「云何，沙門！名之為盲？」 |
Why, Samana! Is it called blindness? |
周利槃特曰： |
Zhou Lizhante said: |
「猶如 不見今世、後世，生者、滅者，善色、惡色，若好、 若醜，眾生所造善惡之行，如實而不知，永 無所覩，故稱之為盲。」 |
It is like not being able to see this world and the hereafter, birth and death, good and bad forms, whether good or ugly, and the good and evil deeds done by living beings. They do not know them as they really are, and they never know them. Therefore, it is called blindness. |
婆羅門曰： |
Brahmin said: |
「云何為 無眼者乎？」 |
What is the meaning of a person without eyes? |
周利槃特曰： |
Zhou Lizhante said: |
「眼者，無上智慧之眼。 |
"The eye is the eye of supreme wisdom. |
彼人無此智慧之眼，故稱之為無目也。」 |
That person does not have this eye of wisdom, so he is called eyeless. " |
婆羅門言： |
Brahman says: |
「止！止！沙門！捨此雜論，我今欲問 深義。 |
"Stop! Stop! Samana! Putting aside these miscellaneous remarks, I want to ask about the deeper meaning. |
云何，沙門！頗不依法得涅槃乎？」 |
What a shame, Samana! Are you trying to achieve Nirvana without following the Dharma? " |
周 利報曰： |
Zhou Li reported: |
「不依五盛陰而得涅槃。」 |
Nirvana can be achieved without relying on the five abundant yins. |
婆羅門曰： |
Brahmin said: |
「云何，沙門！此五盛陰有緣生耶？ |
"What do you mean, Samana! Are these five abundant yins destined to be born? |
無緣生乎？」 |
Is it because of no chance? " |
周利槃特對曰： |
Zhou Lizhante said: |
「此五盛陰有緣生，非無緣 也。」 |
These five Sheng Yins are destined to arise, not without destiny. |
婆羅門曰： |
Brahmin said: |
「何等是五盛陰緣？」 |
What is the Five-Sheng Yin Yuan? |
比丘曰： |
The bhikkhu said: |
「愛 是緣也。」 |
Love is fate. |
婆羅門曰： |
Brahmin said: |
「何者是愛？」 |
What is love? |
比丘報曰： |
The bhikkhu reported: |
「生 者是也。」 |
That's what's alive. |
婆羅門曰： |
Brahmin said: |
「何者名為生？」 |
What is life? |
比丘曰： |
The bhikkhu said: |
「即 愛是也。」 |
That is love. |
婆羅門曰： |
Brahmin said: |
「愛有何道？」 |
What's the point of love? |
沙門曰： |
The Samana said: |
「賢聖 八品道是。 |
"The eighth level of the virtuous sage is. |
所謂正見、正業、正語、正命、正行、正 方便、正念、正定，是謂名為賢聖八品道。」 |
The so-called right view, right action, right speech, right livelihood, right conduct, right expediency, right mindfulness, and right concentration are called the eight qualities of the sage. " |
爾時， 周利槃特廣為說法已，婆羅門從比丘聞 如此教已，諸塵垢盡，得法眼淨，即於其處， 身中刀風起而命終。 |
At that time, Zhou Lipante had preached the Dharma widely, and the Brahmins heard this teaching from the monks. All the dust and dirt were gone, and the Dharma eye was pure. At that place, the wind of the knife blew up in the body and died. |
是時，尊者舍利弗還復 其形，飛在空中，還詣所止。 |
At that time, the Venerable Shariputra returned to his form, flew in the air, and returned to where he had stopped. |
是時，尊者周利 槃特比丘往至普集講堂眾多釋種所。 |
At that time, the Venerable Bhikkhu Chowrapante went to the many places where he was giving seeds in the Puji Lecture Hall. |
到 已，語彼釋言： |
When he arrived, he explained: |
「汝等速辦蘇油、薪柴，往耶 維世典婆羅門。」 |
Please hurry up and get some oil and firewood and go to the Brahmin of Yāviṣṭhāna. |
是時，釋種即辦蘇、油，往耶 維世典婆羅門。 |
At that time, Shizhong went to Su and You and went to the Brahmin of Yāviṣṭhāna. |
於四道頭起鍮婆，各各相 率，便往至尊者周利槃特比丘所。 |
The monks arose from the four heads of the path, and each took the lead, and then went to the residence of the Supreme Bhikkhu Chowrapante. |
到已，頭面 禮足，在一面坐。 |
When you have arrived, sit down on one side with your head and face bowed. |
時，諸釋種以此偈，向尊 者周利槃特說曰： |
At that time, various commentaries used this verse and said to the Venerable Zhou Lipante: |
「耶維起鍮婆， 不違尊者教； |
"Yewei raises Zang Po, and does not violate the teachings of His Holiness; |
我等獲大利， 得遇此福祐。」 |
We will reap great profits and meet this blessing. " |
是時，尊者周利槃特便以此偈而報釋曰： |
At that time, the Venerable Zhou Lipante reported this verse and said: |
「今轉尊法輪， 降伏諸外道； |
"Now I turn the wheel of Dharma to subdue all heretics; |
智慧如大海， 此來降梵志。 |
Wisdom is like the ocean, here comes the Brahma. |
所作善惡行， 去來今現在； |
The good and evil deeds you have done have come and gone; |
億劫不忘失， 是故當作福。」 |
Never forget it for hundreds of millions of kalpas, it is a blessing. " |
是時，尊者周利槃特廣與彼諸釋種說法已， 諸釋白周利槃特言： |
At that time, the Venerable Zhou Lipan Teguang had already spoken the Dharma to the various commentaries. The various commentaries said: |
「若尊者須衣被、飲食、床 褥、臥具、病瘦醫藥，我等盡當事事供給，唯願 受請，勿拒微情。」 |
If Your Holiness needs clothes, food, bed, bedding, medicine for the sick and thin, we will do our best to provide it. We are only willing to accept the invitation and do not refuse the slightest kindness. |
時，尊者周利槃特默然可 之。 |
At that time, the Venerable Zhou Lipante was silent. |
爾時，諸釋種聞尊者周利槃特所說，歡喜 奉行。 |
At that time, all the Buddhist monks heard what the Venerable Zhou Lipante said and followed it with joy. |
17.11 （一一） |
17.11 (11) |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred great monks. |
爾時，提婆達兜惡 人便往至婆羅留支王子所，告王子言： |
At that time, the evildoers of Devadatu went to the residence of the Prince of Paralyu and told him: |
「昔 者，民氓壽命極長，如今人壽不過百年。 |
"In the past, the lifespan of the common people was extremely long, but now the lifespan is less than a hundred years. |
王 子當知，人命無常，備不登位，中命終者不 亦痛哉！王子，時可斷父王命，統領國人。 |
Prince, you should know that human life is impermanent. If you are not prepared to ascend to the throne, it will be painful for you to die! Prince, it is time to take over the life of his father and lead the people of the country. |
我 今當殺沙門瞿曇！作無上至真、等正覺，於 摩竭國界，新王、新佛，不亦快哉！如日貫雲， 靡所不照，如月雲消，眾星中明。」 |
I shall kill the ascetic Qutan now! How wonderful it would be to achieve the supreme true enlightenment and have a new king and a new Buddha in the border of Mojie! Like the sun penetrating the clouds, it shines where it cannot shine; like the moon and clouds disappearing, the stars shine brightly. " |
爾時，婆羅 留支王子即收父王，著鐵牢中，更立臣佐， 統領人民。 |
At that time, Prince Braluzhi took his father into custody, put him in an iron prison, and appointed ministers to lead the people. |
爾時，有眾多比丘入羅閱城 乞食，便聞提婆達兜教王子收父王，著鐵 牢中，更立臣佐。 |
At that time, many monks came to Luoyue City to beg for food. They heard that Devadatu taught the prince to take his father into custody, put him in an iron prison, and set up ministers. |
是時，眾多比丘乞食，還歸 所在，攝舉衣鉢，往至世尊所。 |
At that time, many bhikkhus who were begging for food returned to where they were, picked up their robes and bowls, and went to the presence of the Blessed One. |
頭面禮足，白 世尊曰： |
With his head and face bowed and his feet bowed, the World Honored One said: |
「朝入城乞食，聞提婆達兜愚人教 王子使收父王，閉著牢獄，更立臣佐。 |
"I came to the city to beg for food. I heard that Devada was teaching the fool to teach the prince to take his father into custody, lock him in prison, and appoint more ministers. |
復 勅王子言： |
Reply to the imperial edict: |
『汝殺父王，我害如來，於此摩竭 國界，新王、新佛，不亦快哉！』」 |
"You killed your father, and I harmed the Tathagata. How happy it is to have a new king and a new Buddha in the border of this Moji country!" 』』 |
「爾時，臣佐亦行 非法； |
"At that time, the ministers also acted illegally; |
臣佐已行非法，爾時王太子亦行非 法； |
The ministers had committed illegal acts, and now the crown prince also committed illegal acts; |
太子已行非法，爾時群臣、長吏亦行非 法； |
The prince has committed illegal acts, and then all the ministers and officials also committed illegal acts; |
群臣、長吏已行非法，爾時國界人民亦行 非法； |
The ministers and officials have committed illegal acts, and now the people of the country have also committed illegal acts; |
國界人民已行非法，爾時人眾兵馬亦 行非法； |
The people of the country have committed illegal acts, and now the people and their troops have also committed illegal acts; |
兵眾已行非法，爾時日月倒錯運度 失時； |
The soldiers have committed an illegal act, and the sun and moon are in the wrong direction, and the timing is lost; |
日月已失時，便無年歲； |
The sun and moon have lost their time, and there is no year; |
已無年歲，日 差月錯，無復精光； |
There are no years left, the sun and the moon are wrong, and there is no more light; |
日月已無精光，爾時星宿 現怪。 |
The sun and moon have lost all their light, and now the stars appear strange. |
星宿已現變怪，便有暴風起； |
The stars have become strange, and a storm has arisen; |
已有暴 風起，神祇瞋恚； |
A storm has arisen, and the gods are angry; |
神祇已瞋恚，爾時風雨不時。 |
The gods are angry, and the wind and rain are coming from time to time. |
爾時穀子在地者便不長大，人民之類、蜎飛 蠕動，顏色改變，壽命極短。 |
At that time, the millet on the ground will not grow, and the people will squirm like flies, their colors will change, and their lifespan will be extremely short. |
「若復有時，王法治 正，爾時群臣亦行正法； |
"If there is a time when the king practices righteousness, then all the ministers will also practice righteousness; |
群臣已行正法，時 王太子亦行正法； |
The ministers have practiced the righteous Dharma, and the prince of that time has also practiced the righteous Dharma; |
王太子已行正法，爾時長 吏亦行正法； |
The Crown Prince has practiced the righteous Dharma, and for a long time the officials have also practiced the righteous Dharma; |
長吏已行正法，國界人民亦 行正法； |
The chief officials have practiced the righteous law, and the people in the country have also practiced the righteous law; |
日月順常，風雨以時，災怪不現，神 祇歡喜，五穀熾盛； |
The sun and the moon are normal, the wind and rain are in season, disasters and monsters do not appear, the gods are happy, and the grains are prosperous; |
君臣和穆相視，如兄如弟， 終無增損； |
The king, his ministers, and his father looked upon each other like brothers, and there was no gain or loss in the end; |
有形之類，顏色光潤，食自消化，無 有災害，壽命極長，人所愛敬。」 |
It is tangible, bright in color, digests food by itself, is free from disasters, has an extremely long lifespan, and is loved and respected by people. " |
爾時，世尊便 說此偈： |
At that time, the World-Honored One spoke this verse: |
「猶如牛渡水， 導者而不正； |
"Like an ox crossing water, the leader is not right; |
一切皆不正， 斯由本導故。 |
Everything is not right, because of the root cause. |
眾生亦如是， 眾中必有導； |
The same is true for all living beings, among all there must be a guide; |
導者行非法， 況復下細人。 |
If the leader does something illegal, the situation will be worse. |
萠類盡受苦， 由王法不正； |
The cockroaches are all suffering, because the king's laws are not correct; |
以知非法行， 一切民亦然。 |
Knowing what is illegal and practicing it, the same goes for all the people. |
猶如牛渡水， 導者而行正； |
Like an ox crossing water, the leader leads the way; |
從者亦皆正， 斯由本導故。 |
Those who follow are all right, because of the origin. |
眾生亦如是， 眾中必有導； |
The same is true for all living beings, among all there must be a guide; |
導者行正法， 況復下庶人。 |
The leader practices the righteous Dharma, and the situation returns to the common people. |
萠類盡受樂， 由王法教正； |
The cockroaches enjoy all the joy, and are corrected by the king's teachings; |
以知正法行， 一切民亦 然 。 |
By knowing the right Dharma and practicing it, the same is true for all people. |
「是故，諸比丘！當捨非法而行正法。 |
"Therefore, bhikkhus, you should abandon the illegal and practice the righteous Dharma. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
增壹阿含經卷第八 |
The Eighth Volume of the Agama Sutra |
18.1 （一） |
18.1 (1) |
增壹阿含經卷第九 |
The ninth volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有二妙法擁護世 間。 |
"There are two wonderful ways to protect the world. |
云何為二法？ |
What are the two methods? |
所謂有慚、有愧也。 |
It is said that there is shame and shame. |
諸比丘！ 若無此二法，世間則不別有父、有母、有兄、 有弟、有妻子、知識、尊長、大小，便當與猪、雞、 狗、牛、羊六畜之類而同一等。 |
Monks! Without these two dharmas, there would be no different fathers, mothers, brothers, brothers, wives, knowledge, elders, and greatness in the world. They would be the same as pigs, chickens, dogs, cows, and sheep. |
以其世間有 此二法擁護世間，則別有父母、兄弟、妻子、 尊長、大小，亦不與六畜共同。 |
If there are these two dharmas in the world to support the world, then there will be no parents, brothers, wives, elders, big or small, nor will they be common with the six animals. |
是故，諸比丘！ 當習有慚、有愧。 |
Therefore, monks! You should get used to feeling ashamed and guilty. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
18.2 （二） |
18.2 (2) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「世有二人，無有厭 足而取命終。 |
"There are two people in this world, both of whom are tired of being satisfied and end up taking their own lives. |
云何為二人？ |
Why are there two people? |
所謂得財物 恒藏舉之； |
The so-called treasure is always stored and raised; |
復有得物而喜與人。 |
Once again there is joy in giving things to others. |
是謂二人 無有厭足而取命終。」 |
This means that the two of them will end their lives without getting tired of each other. " |
爾時，有比丘白世 尊曰： |
At that time, a monk came to the World Honored One and said: |
「我等，世尊！不解此略說之義。 |
"We, World Honored One, do not understand the meaning of this brief explanation. |
云何得 物藏舉？ |
Why is it possible to hide things? |
云何得物與人？ |
How can I get things and people? |
唯願世尊廣演其 義。」 |
I only wish that the World-Honored One would expound its meaning widely. " |
世尊告曰： |
The World Honored One said: |
「諦聽！諦聽！善思念之，吾當為 汝分別其義。」 |
Listen carefully! Listen carefully! Think carefully about it, and I will distinguish its meaning for you. |
對曰： |
To say: |
「如是。」 |
That's right. |
爾時，佛告諸比丘： |
At that time, the Buddha told the monks: |
「於是，有族姓子學諸技術，或習田作，或 習書疏，或習計算，或習天文，或習地理， 或習卜相，或學遠使，或作王佐，不避寒 暑、飢寒、懃苦，而自營己。 |
"Therefore, there are people with surnames who learn various skills, such as field work, calligraphy, calculation, astronomy, geography, divination, distant envoys, or king's assistants, without avoiding the cold or heat. , hunger and cold, hard work, and support themselves. |
彼作是功力而獲 財物，彼人不能食噉，亦不與妻子，亦不 與奴婢親親之屬，皆悉不與。 |
He could not eat the property obtained by doing this skill, nor could he have any relatives with his wife, nor any of his slaves and maidservants, and he would not give it to him at all. |
彼所得財物， 或王劫奪，或復被賊，或火燒水漂，分散異 處，不獲其利，即於家中有人分散此物， 不得停住。 |
The property he obtained may have been robbed by the king, stolen by thieves, or burned by fire or water, and has been scattered in different places without benefit from it. Even if someone scatters the property in his home, he cannot stop it. |
是謂，比丘！得財藏舉者也。 |
That’s right, bhikkhu! He is also the one who gets the treasure. |
「彼云 何得財分布？ |
"He said, how can we distribute wealth? |
有族姓子學諸伎術，或習田 作，或習書 疏 ，或習計算，或習天文、地理， 或習卜相，或學遠使，或作王佐，不避寒 暑、飢寒、懃苦，而自營己。 |
There are people with surnames who learn various skills, or practice field work, or calligraphy, or calculations, or astronomy, geography, or divination, or study as a distant envoy, or serve as a king's assistant, and do not avoid cold and heat, hunger, cold, and hard work , and support themselves. |
彼作是功力而獲 財物，彼人惠施眾生，給與父母、奴婢、妻子， 亦復廣及沙門、婆羅門，造諸功德，種天上 之福。 |
By doing this, he gained wealth and property, and he benefited all living beings, giving to his parents, slaves, and wives. He also extended his reach to ascetics and brahmins, creating various merits and virtues and sowing heavenly blessings. |
是謂，比丘！得而惠施。 |
That’s right, bhikkhu! Benefit from gain. |
是謂，比丘！二人 無厭足。 |
That’s right, bhikkhu! The two of them are insatiable. |
如前一人得財物而舉者，當念捨 離； |
Just like the person before who obtained property and raised it, he should think of giving it up; |
第二人得而廣布，當學此業。 |
The second person who is able to spread it widely should learn this industry. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
18.3 （三） |
18.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「常當法施，勿習食 施。 |
“Always give Dharma, and don’t get used to giving food. |
所以然者，汝等今有果報之祐，使我弟 子恭敬於法，不貪利養。 |
Therefore, you now have the blessing of retribution, so that my disciples will respect the Dharma and not be greedy for profit. |
設貪利養者，則 有大過於如來所。 |
If someone is greedy for profit, he will be greater than the Tathagata. |
何以故？ |
Why? |
謂眾生類不分 別法，毀世尊教； |
It is said that there is no distinction between the types of living beings and destroys the Buddha's teachings; |
已毀世尊教，後不復得至 涅槃道，我便有恥。 |
I will be ashamed of myself if I have destroyed the Buddha's teachings and will never reach Nirvana again. |
所以然者，謂如來弟子 貪著利養，不行於法，不分別法，毀世尊 教，不順正法； |
Therefore, it is said that Tathagata's disciples are greedy for profit, do not practice the Dharma, do not distinguish between Dharma, destroy the Buddha's teachings, and do not follow the true Dharma; |
已毀世尊教，復不至涅槃 道。 |
The teachings of the Blessed One have been destroyed, and the path to Nirvana will no longer be possible. |
汝今，比丘！當念法施，勿思欲施，便得 稱譽，多聞四遠，恭敬於法，不貪財物，此 則無有羞恥。 |
You are now, bhikkhu! When you think of the Dharma and give it, don't think about it, and you will be praised. You should listen to the Dharma from far and wide, be respectful to the Dharma, and don't be greedy for money. In this way, you will have no shame. |
所以然者，如來弟子以好 法施，不貪思欲之施。 |
Therefore, disciples of the Tathagata should give good Dharma and not be greedy for giving. |
是謂，比丘！當念法施， 勿學財施。 |
That’s right, bhikkhu! You should recite Dharma and don’t learn about money. |
汝等比丘，吾說此義，為因何 義而說此緣乎？」 |
You monks, why do I say this? Why do I say this? " |
爾時，諸比丘白世尊曰： |
At that time, the monks said to the World-Honored One: |
「唯 願世尊事事分別。」 |
I only wish that the World Honored One would be able to distinguish everything. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「昔 有一人請吾供養，然吾爾時有遺餘法而 可除棄。 |
"A long time ago, a man asked me to support him, but I had some remaining Dharma that I could get rid of. |
有二比丘從遠方來，形體困篤，顏 色變易。 |
Two bhikkhus came from afar, their bodies were dull and their color changed. |
爾時，我便語彼比丘，作是語： |
At that time, I spoke to that bhikkhu and said: |
『有遺 餘法而可除棄，隨時須者，便可取之而自 營己。』 |
"If there is any remaining Dharma, it can be discarded. If you need it at any time, you can take it and support yourself." 』 |
時，一比丘便作是念： |
At that time, a bhikkhu thought: |
『世尊今日有遺 餘法而可除棄，隨時須者，便可取之。 |
The World-Honored One has left some Dharma left today that can be discarded. If you need it at any time, you can take it. |
設復 我等不取食者，便當以此食捨于淨地。 |
If we and others do not take food, we should leave this food in a pure place. |
若著水中。 |
If it hits the water. |
然今我等宜取此食，以充虛 乏，加得氣力。』 |
However, it is advisable for us to take this food now to replenish our deficiency and increase our strength. 』 |
爾時，彼比丘復作是學： |
At that time, the bhikkhu resumed his teaching: |
『佛亦 作是說： |
"The Buddha also said this: |
「當行法施，莫行思欲之施。 |
"You should practice the Dharma and don't perform the acts of desire. |
所以 然者，施中之上無過財施，然復法施於中 最尊。」 |
Therefore, it is true that there is no excessive wealth in giving, but it is the most honorable to give in the best way. " |
我今堪任竟日不食，猶得自濟，不須 受彼信施之福。』 |
I can live without eating for a whole day now, but I can still help myself, and I don’t need to receive the blessing of others’ faith and charity. 』 |
爾時，彼比丘便自息意，不 取彼施，形體困篤，不自顧命。 |
At that time, the bhikkhu calmed down his mind and did not take anything from others. His body was sleepy and he did not care about his own life. |
「彼時，第二比丘 復作是念： |
"At that time, the second bhikkhu thought again: |
『世尊亦有遺餘之法而可除者， 設我等不取食者，便當困篤。 |
The World Honored One also has some remaining methods that can be eliminated. If we don't eat, we will be trapped. |
今以此食用 充虛乏，加得氣力，晝夜安寧。』 |
Now take this to replenish your deficiency, gain strength, and have peace day and night. 』 |
爾時，彼比丘便 取食之，晝夜安隱，氣力充足。」 |
At that time, the bhikkhu took food, and stayed in peace day and night, with sufficient strength. " |
佛告諸比丘： |
The Buddha told the monks: |
「彼 比丘雖復取彼供養，除去虛乏，氣力充足， 不如先前比丘可敬，可貴，甚可尊重。 |
"Although that bhikkhu takes the same offerings again, is free of weakness and has sufficient strength, he is not as respectable, valuable, and worthy of respect as the previous bhikkhu. |
彼 比丘長夜名稱遠聞，於律知足，易充易滿。 |
That bhikkhu has heard his name from afar all night long, is content with the discipline, and is easily filled and filled. |
諸比丘當學法施，勿學思欲之施。 |
Bhikkhus, you should learn how to give according to the Dharma and not how to give according to your desires. |
我前所 說者，由此因緣。」 |
What I said before is due to this reason. " |
爾時，世尊說此語已，便從 坐起而去。 |
At that time, the World-Honored One said this and stood up from his seat. |
是時，眾多比丘復作是念： |
At this time, many monks thought again: |
「向者，世 尊略說其要，竟不廣普，便從坐起，入寂靜 室。 |
"The World Honored One briefly explained the key points to me, but did not explain them extensively. He then stood up from his seat and entered the quiet room. |
今此眾中誰能堪任於此略義而廣普演 其義者也？」 |
Who among the people today is worthy enough to take this brief meaning and spread its meaning widely? " |
是時，眾多比丘復作是念： |
At this time, many monks thought again: |
「今尊 者舍利弗，世尊所譽，我當盡共詣彼舍利 弗所。」 |
Now that the venerable Shariputra has been praised by the World-Honored One, I shall do my best to visit the place where the relic is located. |
是時，眾多比丘便往至尊者舍利弗所， 共相禮拜，在一面坐。 |
At that time, many bhikkhus went to the residence of the Supreme Shariputra, worshiped together and sat on one side. |
在一面坐已。 |
Sit on one side. |
是時，眾 多比丘所可從世尊聞事，盡向舍利弗 說之。 |
At that time, many monks heard everything from the Blessed One and told Sariputta. |
是時，尊者舍利弗告諸比丘： |
At that time, the Venerable Sariputta told the monks: |
「云何世尊 弟子貪著利養，不修行法？ |
"How come the disciples of the World Honored One are greedy for profit and do not practice the Dharma? |
云何世尊弟子 貪修行法，不貪利養？」 |
Why are the disciples of the World Honored One greedy for practicing the Dharma and not greedy for profit? " |
爾時，眾多比丘白舍 利弗曰： |
At that time, many bhikkhus gave away their gifts and said: |
「我等乃從遠來，請問其義，得修行 之。 |
"We have come from afar to inquire about its meaning and to practice it. |
尊者舍利弗堪任者，便與我等廣演其 義。」 |
The Venerable Shariputra, who is worthy of his duties, will demonstrate his meaning to us extensively. " |
舍利弗告曰： |
Shariputra said: |
「諦聽！諦聽！善思念之，吾當 與汝廣演其義。」 |
Listen carefully! Listen carefully! Remember it carefully, and I will explain its meaning to you. |
爾時，眾多比丘對曰： |
At that time, many monks said to them: |
「如是。」 |
That's right. |
舍利弗告曰： |
Shariputra said: |
「世尊弟子所學寂靜念安，聲聞 弟子不如是學； |
"What the disciples of the World Honored One have learned is tranquility and mindfulness, but it is better for the disciples of the Sravakas to learn it this way; |
世尊吐教所應滅法，而諸 比丘亦不滅之； |
The Blessed One has taught the Dharma that should be destroyed, and the bhikkhus will not destroy it; |
於中懈怠起諸亂想，所應 為者而不肯行，所不應為者便修行之。 |
If you are lazy and have random thoughts, you will not do what you should do, and you will practice what you should not do. |
爾 時，諸賢長老比丘於三處便有羞恥。 |
At that time, all the wise elders and monks felt ashamed in three places. |
云何 為三？ |
Why is it three? |
世尊常樂寂靜之處，爾時聲聞不作 是學，長老比丘便有 羞 恥。 |
The World-Honored One is always happy in a quiet place, but if the sravakas do not learn this, the elder bhikkhu will be ashamed. |
世尊教人當滅 此法，然比丘不滅此法，長老比丘便有羞 恥。 |
The World Honored One teaches people to destroy this Dharma, but if a bhikkhu does not destroy this Dharma, the elder bhikkhu will be ashamed. |
於中起亂想之念，意不專一，長老比丘 便有羞恥。 |
If random thoughts arise in the mind and the mind is not focused, the elder bhikkhu will feel ashamed. |
「諸賢當知，中比丘於三處便有 羞恥。 |
"You sages should know that there are three places where a bhikkhu would be ashamed. |
云何為三？ |
Why is the cloud three? |
世尊常樂寂靜之處，爾時 聲聞不作是學，中比丘便有羞恥。 |
The World-Honored One is always happy in a quiet place, but if the sravakas do not practice this practice, then the bhikkhu will be ashamed. |
世尊教 人當滅此法，然彼比丘不滅此法，中比丘 便有羞恥。 |
The World-Honored One teaches people to destroy this Dharma, but if that bhikkhu does not destroy this Dharma, then the bhikkhu will be ashamed. |
於中起亂想之念，意不專一，中 比丘便有羞恥。 |
If random thoughts arise in the mind and the mind is not focused, the bhikkhu will feel ashamed. |
「諸賢當知，年少比丘於三 處便有羞恥。 |
"Sages should know that young monks are ashamed in three places. |
云何為三？ |
Why is the cloud three? |
世尊弟子常樂寂 靜之處，爾時聲聞不作是學，年少比丘便 有羞恥。 |
The disciples of the Blessed One are always happy in a quiet place, but if the sravakas do not learn this way, the young bhikkhu will be ashamed. |
世尊教人當滅此法，然彼比丘不 滅此法，年少比丘便有羞恥。 |
The World Honored One teaches people to destroy this Dharma, but if that bhikkhu does not destroy this Dharma, the young bhikkhu will be ashamed. |
於中復起亂 想之念，意不專一，年少比丘便有羞恥。 |
If wandering thoughts arise and the mind is not focused, a young bhikkhu will feel ashamed. |
是 謂，諸賢！貪著於財，不著於法。」 |
That is to say, all sages! Be greedy for money and not attached to the Dharma. " |
諸比丘白舍 利弗曰： |
All the bhikkhus gave them away and Lifu said: |
「云何比丘貪著於法，不著於財？」 |
Why is this bhikkhu so attached to the Dharma and not to wealth? |
舍 利弗曰： |
Shariputra said: |
「於是，比丘！世尊樂寂靜之處，聲聞 亦學如來樂寂靜之處； |
"So, bhikkhu! Where the Blessed One rejoices in silence, the Sravakas also learn from the Tathagata how to rejoice in silence; |
世尊所說當滅此 法，諸比丘便滅此法； |
The World Honored One said that this Dharma should be destroyed, and the bhikkhus destroyed this Dharma; |
不懈怠，亦不亂，所 應行者便修行之，所不應行者便不行 之。 |
Don't be lazy, don't be messy, practice what you should do, and don't do what you shouldn't do. |
諸賢當知，長老比丘於三處便有名稱。 |
All sages should know that the elder monk has his name in three places. |
云何為三？ |
Why is the cloud three? |
世尊樂寂靜之處，聲聞亦樂寂靜 之處，長老比丘便有名稱。 |
Where the Blessed One rejoices in silence, and where the Sravakas also rejoice in silence, the elder bhikkhu is named. |
世尊教人當滅 此法，爾時比丘便滅此法，長老比丘便有名 稱。 |
The World Honored One taught people to destroy this Dharma, and then the bhikkhu destroyed this Dharma, and the elder bhikkhu was named. |
於中不起亂想之念，意常專一，長老比 丘便有名稱。 |
He is free from wandering thoughts and his mind is always single-minded. This is why he is known as the Elder Bhikkhu. |
「諸賢當知，中比丘於三處便 有名稱。 |
"You sages should know that the monks have their names in three places. |
云何為三？ |
Why is the cloud three? |
世尊樂寂靜之處，聲聞 亦樂寂靜之處，中比丘便有名稱。 |
Where the Blessed One rejoices in silence, and where the Sravakas also rejoice in silence, the bhikkhu is named. |
世尊教 人當滅此法，爾時比丘便滅此法，中比丘便 有名稱。 |
The World Honored One teaches people to destroy this Dharma, and then the bhikkhu will destroy this Dharma, and the bhikkhu will be named. |
於中不起亂想之念，意常專一，中 比丘便得名稱。 |
If you don't have any random thoughts and your mind is always focused, you will be called a bhikkhu. |
「諸賢當知，年少比丘於三 處便有名稱： |
"Sages should know that a young bhikkhu is named in three places: |
云何為三？ |
Why is the cloud three? |
於是，比丘！世尊樂 寂靜之處，年少比丘亦樂寂靜之處，年少比 丘便有名稱。 |
So, bhikkhu! Where the World Honored One rejoices in silence, a young bhikkhu also rejoices in a quiet place, and a young bhikkhu has a name. |
世尊教人當滅此法，爾時比 丘便滅此法，年少比丘便有名稱。 |
The World Honored One taught people to destroy this Dharma, and then the bhikkhu destroyed this Dharma, and the young bhikkhu became known as a monk. |
於中不 起亂想之念，意常專一，年少比丘便有名 稱。 |
He does not have random thoughts in his mind, and his mind is always single-minded, and he is known as a young bhikkhu. |
「諸賢當知，貪之為病，甚大災患，瞋恚亦 然。 |
"Sages should know that greed is a disease and brings serious disasters, and so is anger. |
貪婬、瞋恚滅者，便得處中之道，眼生、智生， 諸縛休息，得至涅槃。 |
Those who eliminate greed, lust, anger, and hatred will find the way to the center, where the eyes and wisdom will be born, all fetters will rest, and Nirvana will be achieved. |
慳疾為病，亦復極 重，煩惱燒煮，憍慢亦深。 |
The disease is a disease, and it becomes extremely serious. The worries are boiling, and the arrogance is also deep. |
幻偽不真，無慚、無愧， 不能捨離，婬欲敗正，慢、增上慢亦復不捨。 |
Illusion is not true, there is no shame, no regrets, and cannot be let go. Lust corrupts the good, and arrogance and arrogance increase and cannot be let go. |
此二慢滅，便得處中之道，眼生、智生，諸縛休 息，得至涅槃。」 |
When these two kinds of contemplation are extinguished, the path will be attained, where the eyes and wisdom will be born, all fetters will rest, and Nirvana will be attained. " |
比丘白曰： |
Bhikkhu Bai said: |
「云何，尊者舍利弗！ 處中之道，眼生、智生，諸縛休息，得至涅槃？」 |
What is this, Venerable Shariputra! The path in the middle, where the eye is born, the wisdom is born, all fetters are rested, and Nirvana is achieved? |
舍 利弗言： |
Shariputra said: |
「諸賢當知，所謂賢聖八品道是。 |
"All sages should know that this is the so-called eight-level path of sages. |
所 謂正見、正治、正語、正行、正命、正方便、正念、正三 昧。 |
The so-called right view, right governance, right speech, right conduct, right livelihood, right skill, right mindfulness, and right samadhi. |
是謂，諸賢！處中之道，眼生、智生、諸縛休息， 得至涅槃。」 |
That is to say, all sages! In the middle way, the eyes are born, the wisdom is born, all fetters are rested, and Nirvana is achieved. " |
爾時，眾多比丘聞尊者舍利弗所 說，歡喜奉行。 |
At that time, many bhikkhus heard what the Venerable Sariputta said and followed it with joy. |
18.4 （四）迦葉 |
18.4 (4) Kasyapa |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，世尊到時， 著衣持鉢，入羅閱城乞食，在一街巷。 |
At that time, the World Honored One arrived, dressed in robes and holding an alms bowl, and went into Luoyue City to beg for food in one of the streets. |
爾時， 彼巷有一梵志婦，欲飯食婆羅門，即出門， 遙見世尊，便往至世尊所，問世尊曰： |
At that time, there was a Brahmin woman in that alley who wanted to eat something with a Brahmin. She went out and saw the Blessed One in the distance. She went to where the Blessed One was and asked the Blessed One: |
「頗見 婆羅門不？」 |
Have you met a Brahmin? |
爾時，尊者大迦葉先在其巷。 |
At that time, the Venerable Kassapa was first in his lane. |
世尊 便舉手指示曰： |
The World-Honored One then raised his hands and instructed: |
「此是婆羅門。」 |
This is Brahman. |
是時，梵志婦 熟視如來面，默然不語。 |
At that time, the Brahma-zhi woman looked at the Tathagata's face and remained silent. |
爾時，世尊便說此 偈： |
At that time, the World-Honored One spoke this verse: |
「無欲無恚者， 去愚無有癡； |
"Those who have no desires and no hatred, get rid of ignorance and have no illusions; |
漏盡阿羅漢， 是謂名梵志。 |
The Arahant who has lost everything is called Brahma Zhi. |
無欲無恚者， 去愚無有癡； |
Those who have no desires and no hatred, get rid of ignorance and have no illusions; |
以捨結使聚， 是謂名梵志。 |
Using renunciation to gather together is called Brahma Zhi. |
無欲無恚者， 去愚無有癡； |
Those who have no desires and no hatred, get rid of ignorance and have no illusions; |
以斷吾我慢， 是謂名梵志。 |
To cut off the arrogance of oneself and oneself is called Brahma Zhi. |
若欲知法者， 三佛之所說； |
If you want to know the Dharma, what the three Buddhas have said; |
至誠自歸彼， 最尊無有上。」 |
The most sincere and self-returning, the most noble and unparalleled. " |
爾時，世尊告大迦葉曰： |
At that time, the World-Honored One told Kassapa: |
「汝可往為此梵志 婦，便現身，得免宿罪。」 |
You can go to this Brahma's wife and show yourself, and you will be freed from your past sins. |
是時，迦葉從佛受 教，往至梵志婦舍已，就座而坐。 |
At that time, Kassapa received instruction from the Buddha, went to Brahma's wife's house, and sat down. |
是時，彼婆 羅門婦便供辦餚饍種種飲食，以奉迦葉。 |
At that time, the Brahmin woman prepared various kinds of food and drinks in honor of Kassapa. |
是時，迦葉即受食飲，欲度人故，而為彼 人說此達嚫： |
At that time, Kassapa had received the food and drink, and in order to save others, he said this to them: |
「祠祀火為上， 眾書頌為最； |
"The sacrifice of fire in the temple is the best, and the hymns in the books are the most important; |
王為人中尊， 眾流海為上。 |
The king is respected among people, and he is the supreme one among all the people. |
眾星月為首， 照明日為先； |
The stars and the moon are first, and the illuminating sun is first; |
四維及上下， 於諸方域境。 |
The four dimensions, up and down, are in the realm of all directions. |
天與世間人， 佛為最尊上； |
In heaven and in the world, Buddha is the supreme being; |
欲求其福者， 當歸於三佛。」 |
Those who wish for happiness should return to the three Buddhas. " |
是時，彼梵志婦聞此語已，即歡喜踊躍，不 能自勝，前白大迦葉曰： |
At that time, when the Brahma Zhi woman heard these words, she jumped for joy and couldn't help herself. She came to Kassapa and said: |
「唯願梵志恒受 我請，在此舍食。」 |
I only hope that Brahma will always accept my invitation and give up food here. |
是時，大迦葉即受彼請，在 彼處受彼食。 |
At that time, Kassapa accepted his invitation and received his food at that place. |
是時，婆羅門婦見迦葉食訖， 更取一卑座，在迦葉前坐。 |
At that time, the Brahmin woman saw that Kassapa had finished eating, so she took a humble seat and sat in front of Kassapa. |
是時，迦葉以次 與說微妙之法。 |
At that time, Kasyapa followed him and explained the subtle Dharma. |
所謂論者： |
So-called commentators: |
施論、戒論、生天之 論，欲為不淨，斷漏為上，出家為要。 |
Regarding the theory of giving, the theory of precepts, and the theory of rebirth in heaven, desire is the impurity, cutting off the leakage is the most important, and becoming a monk is the most important thing. |
尊者大 迦葉已知彼梵志婦心開意解，甚懷歡喜。 |
Venerable Kassapa knew that the wife of Brahma was happy and understood. |
諸佛所可常說法者，苦、習、盡、道。 |
The things that all Buddhas can always preach are suffering, habituation, cessation, and the way. |
是時，尊者 大迦葉悉為梵志婦說之時，梵志婦即於 座上諸塵垢盡，得法眼淨。 |
At that time, when the Venerable Maha Kassapa was speaking to the Brahma Wisdom woman, the Brahma Chi woman immediately wiped away all the dust and dirt on her seat and attained a pure Dharma eye. |
猶如新淨白褻， 無有塵垢，易染為色。 |
It's like new, pure and white, without dirt or dirt, easily stained with color. |
時梵志婦亦復如是， 即於座上得法眼淨，彼已得法、見法，分別 其法，無有狐疑，已逮無畏，自歸三尊： |
At that time, Brahma Zhi's wife also had the same situation. She was sitting on the throne and her Dharma eyes were pure. She had obtained the Dharma, saw the Dharma, and distinguished the Dharma. She had no doubts, no fear, and returned to the three deities: |
佛、法、 聖眾，受持五戒。 |
Buddha, Dharma, and saints accept and uphold the five precepts. |
是時，尊者大迦葉重為梵 志婦說微妙法已，即從坐起而去。 |
At that time, the Venerable Maha Kassapa once again taught the subtle Dharma to the Brahma Zhi woman, and then stood up from his seat and left. |
迦葉去 未久時，婦夫婿來至家。 |
Not long after Kasyapa left, his wife, husband and son-in-law came home. |
婆羅門見婦顏色 甚悅，非復常人。 |
The Brahmin was very pleased to see the woman's appearance, which was unusual for ordinary people. |
時，婆羅門即問其婦，婦即 以此因緣具向夫婿說之。 |
At that time, the Brahmin asked his wife, and the woman told her husband about this cause and condition. |
時，婆羅門聞是 語已，便將其婦共詣精舍。 |
At that time, when the Brahmin heard these words, he took his wife to the Jingshe. |
往至世尊所，時， 婆羅門與世尊共相問訊，在一面坐。 |
When I arrived at the place where the Blessed One was, the Brahmin and the Blessed One were asking each other and they were sitting next to each other. |
婆羅 門婦頭面禮世尊足，在一面坐。 |
The Brahmin woman bowed her head to the Lord's feet and sat on one side. |
時，婆羅門 白世尊曰： |
At that time, the Brahmin came to the Lord and said: |
「向有婆羅門來至我家，今為所 在？」 |
A Brahmin has come to my house before. Where is he now? |
爾時，尊者大迦葉去世尊不遠，結跏趺 坐，正身正意，思惟妙法。 |
At that time, the Venerable Maha Kassapa was not far away from the Buddha. He was sitting in lotus position, with his body and mind straight, and he was meditating on the wonderful Dharma. |
爾時，世尊遙指示 大迦葉曰： |
At that time, the World-Honored One gave instructions to Kassapa from a distance: |
「此是尊長婆羅門也。」 |
This is the venerable Brahman. |
婆羅門曰： |
Brahmin said: |
「云 何，瞿曇！沙門即是婆羅門耶？ |
"Why, Qutan! A recluse is a Brahmin? |
沙門與婆羅門 豈不異乎？」 |
Are not a recluse and a brahmin different? " |
世尊告曰： |
The World Honored One said: |
「欲言沙門者，即我身 是。 |
"Anyone who wants to talk about being a recluse is my own body. |
所以然者，我即是沙門。 |
Therefore, I am a Samana. |
諸有奉持沙門 戒律，我皆已得。 |
I have obtained all those who uphold the precepts of ascetics. |
如今欲論婆羅門者，亦我身 是。 |
Now if I want to talk about Brahman, I am the same person. |
所以然者，我即是婆羅門也。 |
Therefore, I am Brahman. |
諸過去婆 羅門，所持法行，吾已悉知。 |
I am fully aware of the Dharma and conduct practiced by all the Brahmins of the past. |
欲論沙門者，即 大迦葉是。 |
Those who want to talk about ascetics are the great Kassapa. |
所以然者，諸有沙門律，迦葉比 丘皆悉包攬。 |
Therefore, Bhikkhu Kassapa takes over all the disciplines of ascetics. |
欲論婆羅門者，亦是迦葉比 丘。 |
Anyone who wants to talk about Brahmins is also Bhikkhu Kasyapa. |
所以然者，諸有婆羅門奉持禁戒，迦葉 比丘皆悉了知。」 |
Therefore, Bhikkhu Kassapa is fully aware of all the Brahmins who observe the forbidden precepts. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「我不說梵志， 能知呪術者； |
"I don't talk about Brahma, but those who know the magic; |
唱言生梵天， 此則不離縛。 |
Singing words gives rise to the Brahma world, and this will not break away from bondage. |
無縛無生趣， 能脫一切結； |
No bondage, no interest in life, able to get rid of all knots; |
不復稱天福， 即沙門梵志。」 |
It is no longer called Heavenly Blessing, it is the Samana Brahma. " |
爾時，婆羅門白世尊曰： |
At that time, the Brahmin said to the World-Honored One: |
「言結縛者，何等名 為結乎？」 |
What is the name of a knot that binds people? |
世尊告曰： |
The World Honored One said: |
「欲愛是結，瞋恚是結， 愚癡是結。 |
"Desire is a knot, anger is a knot, ignorance is a knot. |
如來者無此欲愛，永滅無餘，瞋 恚、愚癡亦復如是。 |
The Tathagata has no such desire and love, and it will never remain, and the same will happen with anger and ignorance. |
如來無復此結。」 |
The Tathagata never returns to this knot. " |
婆羅門 曰： |
Brahmin said: |
「唯願世尊說深妙法，無復有此諸結縛 著。」 |
I only wish that the World-Honored One would expound the profound and wonderful Dharma and there would be no more such fetters. |
是時，世尊漸與彼婆羅門說微妙之論。 |
At that time, the World-Honored One gradually began to talk to the Brahmin about subtle things. |
所謂論者： |
So-called commentators: |
施論、戒論、生天之論，欲為不淨， 斷漏為上，出家為要。 |
Regarding the theory of giving, the theory of precepts, and the theory of birth, desire is impure, cutting off leakage is the most important, and becoming a monk is the most important thing. |
爾時，世尊知彼婆羅 門心開意解，甚懷歡喜，古昔諸佛常所說法： |
At that time, the World-Honored One knew that the Brahmin's mind was open and he was very happy. The Buddhas of ancient times often said: |
苦、習、盡、道，爾時世尊盡為婆羅門說之。 |
Suffering, habits, cessation, and the path, then the Blessed One spoke of them all for Brahman. |
時， 婆羅門即於座上諸塵垢盡，得法眼淨。 |
At that time, all the dust and dirt on the Brahmin's seat were gone, and his Dharma Eye was pure. |
猶 如新淨白褻，無有塵垢，易染為色。 |
It is as if it is new, pure and white, with no dirt or dirt and is easily stained. |
時婆 羅門亦復如是，即於座上得法眼淨，彼已 得法、見法，分別其法，無有狐疑，已逮無 畏，自歸三尊： |
At that time, the Brahmin was like this again. He was sitting on his seat and his Dharma eyes were pure. He had obtained the Dharma, saw the Dharma, and distinguished the Dharma. He had no doubts, no fear, and returned to the three deities: |
佛、法、聖眾，受持五戒，為如來 真子，無復退還。 |
The Buddha, the Dharma, and the saints who accept and uphold the five precepts are the true sons of the Tathagata and will never return. |
爾時，彼婆羅門夫婦聞佛所 說，歡喜奉行。 |
At that time, the Brahmin couple heard what the Buddha said and followed it happily. |
18.5 （五）龍 |
18.5 (5) Dragon |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，王阿闍世 有象，名那羅祇梨，極為兇弊暴虐，勇健能 降外怨，緣彼象力，使摩竭一國，無不靡 伏。 |
At that time, there was an elephant in King Ajasa's life, named Narajili, who was extremely ferocious, cruel and violent. He was brave and strong and could quell foreign hatred. Due to the power of this image, he made a country exhausted and subdued. |
爾時，提婆達兜便往至王阿闍世所。 |
At that time, Devadatu went to the residence of King Acharya. |
到 已，而作是說： |
Already arrived, and Zuo said: |
「大王當知，今此象惡，能降伏 眾怨，可以醇酒，飲彼象醉。 |
"Your Majesty, you should know that this evil image can subdue all the resentments, and it can drink wine to make the image drunk. |
清旦，沙門瞿 曇必來入城乞食，當放此醉象，蹋蹈殺之。」 |
On the Qing Dynasty, the ascetic Qu Tan will come to the city to beg for food. This drunk elephant should be released and trampled to kill it. " |
時，王阿闍世聞提婆達兜教，即告令國中： |
At that time, King Ajasasha heard about Devadhatu's teachings and immediately issued an order to the kingdom: |
「明 日清旦，當放醉象，勿令人民在里巷遊行。」 |
Tomorrow, Qing Dynasty, let the drunk elephants go and don't let the people parade in the lanes. |
是時，提婆達兜告王阿闍世曰： |
At that time, Devada told King Ajasatha: |
「若彼沙門瞿 曇有一切智，知當來事者，明日必不入城 乞食。」 |
If that ascetic had all the wisdom to know what was coming, he would not go into the city to beg for food tomorrow. |
王阿闍世曰： |
King Ajasa said: |
「亦如尊教，設有一切智 者，明日清旦不入城乞食。」 |
Just like those who respect the teachings and have all wisdom, they will not go to the city to beg for food tomorrow on Qing Dynasty. |
爾時，羅閱城內男 女大小事佛之者，聞王阿闍世清旦當放 醉象害於如來，聞已，各懷愁憂，便往至世 尊所，頭面禮足，在一面住，白世尊曰： |
At that time, Luo reviewed the men and women in the city who were serving the Buddha. They heard that King Ajasa was going to release drunken elephants to harm the Tathagata on the Qing Dynasty. After hearing this, everyone felt sad and sorrowful. Shizun Bai said: |
「明日 清旦，願世尊勿復入城！所以然者，王阿闍 世今有教令，勅語城內人民之類： |
"Tomorrow, Qing Dynasty, I hope the World Honored One will not come back to the city! Therefore, King Ajaha has issued a decree in this life, saying to the people in the city: |
『明日勿 復在里巷行來，吾欲放醉象，害沙門瞿曇。 |
Don't walk in the alley again tomorrow. I want to release the drunk elephant and harm the ascetic Qutan. |
設沙門有一切智，明日清旦不入城乞食。』 |
Suppose the ascetic has all wisdom and will not go to the city to beg for food tomorrow on Qing Dynasty. 』 |
唯願世尊勿復入城，傷害如來，世人喪 目，無復救護。」 |
I only hope that the World Honored One will not enter the city again and harm the Tathagata. The people of the world will lose their eyesight and will not be able to save them. " |
世尊告曰： |
The World Honored One said: |
「止！止！諸優婆塞！勿 懷愁惱。 |
"Stop! Stop! Upasakas! Don't be troubled. |
所以然者，如來之身非俗數身，然 不為他人所害，終無此事。 |
Therefore, the body of the Tathagata is not an ordinary body, but if it is not harmed by others, there will be no such thing. |
諸優婆塞當 知，閻浮里地東西廣七千由旬，南北長二十 一千由旬； |
You Upasakas should know that the land of Jambuli is seven thousand leagues wide from east to west and twenty thousand leagues long from north to south. |
瞿耶尼縱廣八千由旬，如半月 形； |
Kuyeni is eight thousand leagues wide in length and shape, like a half-moon; |
弗于逮縱廣九千由旬，土地方正； |
It is not necessary to capture the width and width of nine thousand leagues, and the land is straight; |
欝單 越縱廣十千由旬，土地圓如滿月。 |
The land is as round as the full moon. |
正使此四 天下醉象滿其中，如似稻、麻、叢林，其數如 是，猶不能得動如來毫毛，況復得害於 如來？ |
Just make the four worlds full of drunken elephants, like rice, hemp, and jungle. Their numbers are like this, but they can't touch the Tathagata's hair. How can they harm the Tathagata? |
終無此事！ |
Nothing happened! |
「則捨四天下，復有如千天 下、千日月、千須彌山、千四海水、千閻浮提、 千瞿耶尼、千弗于逮、千欝單越、千四天 王、千三十三天、千兜術天、千豔天、千化 自在天、千他化自在天，此名千世界； |
"Then leaving aside the four worlds, there are again like a thousand worlds, a thousand suns and moons, a thousand mountains of Sumeru, a thousand seas of water, a thousand Jambudvipas, a thousand Juyani, a thousand Buddhas, a thousand Shanyue, a thousand four heavenly kings, a thousand thirty-three Heaven, Qian Dou Shu Heaven, Qian Yan Heaven, Qian Transformation Heaven, Qian He Transformation Heaven, this is called Thousand Worlds; |
乃至 二千世界，此名中千世界； |
Even two thousand worlds, this name is the middle thousand worlds; |
乃至三千世界， 此名三千大千世界； |
Even the three thousand worlds, this is called the three thousand great thousand worlds; |
滿其中伊羅鉢龍王， 猶不能動如來一毛，況復此象欲害如來 哉？ |
The Dragon King Ilobo is full of them, but he still can't touch a single hair of the Tathagata. What's more, this image wants to harm the Tathagata? |
終無是處。 |
Useless in the end. |
所以然者，如來神力不可思 議，如來出世，終不為人所傷害也。 |
Therefore, the Tathagata's divine power is incredible, and after the Tathagata is born, he will never be harmed by others. |
汝等各 歸所在，如來自當知此變趣。」 |
You all are going back to where you came from, and you should know this change. " |
爾時，世尊與 四部眾廣為說微妙之法。 |
At that time, the World-Honored One and the four disciples widely expounded the subtle Dharma. |
時，優婆塞、優婆斯 聞正法已，各從坐起，頭面禮足，便退而去。 |
At that time, Upasaka and Upasaka heard the Dharma. They each stood up from their seats, bowed their heads, faces and feet, and then retreated. |
爾時，世尊清旦著衣持鉢，欲入羅閱城乞 食。 |
At that time, the World-Honored One, dressed in robes and holding an alms bowl, wanted to go to Luoyue City to beg for food. |
是時，提頭賴吒天王將乾沓惒等，從東 方來，侍從世尊。 |
At that time, the heavenly king Titu Laika came from the east to serve the Blessed One, including Gan Daza and others. |
是時，毘留勒王將拘槃 茶眾，侍從如來。 |
At that time, King Piliura will hold the tea party in Kupan to attend the Tathagata. |
西方毘留波叉將諸龍 眾，侍從如來。 |
In the west, there are many dragons and dragons in Pilubocha, who follow the Tathagata. |
北方天王拘毘羅將羅剎鬼 眾，侍從如來。 |
Kubera, the king of heaven in the north, sent many Rakshasa ghosts to attend the Tathagata. |
是時，釋提桓因將諸天人數千 萬眾，從兜術天沒，來至世尊所，時，梵天王 將諸梵天數千萬眾，從梵天上來至世尊 所。 |
At that time, Shakti Huanyin brought tens of millions of gods and humans from the Tushu Heaven to the presence of the Blessed One. At that time, King Brahma brought tens of thousands of Brahma gods from Brahma Heaven to the presence of the Blessed One. |
釋、梵、四天王及二十八天，大鬼神王各各 相謂言： |
Buddha, Brahma, the Four Heavenly Kings and the Twenty-eight Heavenly Kings, the great ghosts and gods each addressed each other and said: |
「我等今日當觀二神，龍象共鬪，誰 者勝負？」 |
Today we will watch the two gods. The dragon and the elephant are fighting together. Who will win? |
時，羅閱城四部之眾遙見世尊將諸 比丘入城乞食，時城內人民皆舉聲喚曰。 |
At that time, people from the four tribes of Luo Yue City saw the World Honored One bringing monks into the city to beg for alms. The people in the city all raised their voices and shouted. |
王阿闍世復聞此聲，問左右曰： |
King Ajasa heard this again and asked his left and right: |
「此是何等 聲響，乃徹此間？」 |
What kind of sound is this that permeates this place? |
侍臣對曰： |
The courtier said: |
「此是如來入城 乞食，人民見已，故有此聲。」 |
This Tathagata came to the city to beg for food, and the people saw him, so he made this sound. |
阿闍世曰： |
Ajasa said: |
「沙門 瞿曇亦無聖道，不知人心來變之驗。」 |
Recluse Qu Tan also has no holy path and does not know how to experience changes in the human heart. |
王阿 闍世即勅象師： |
Wang Achai was the elephant master: |
「汝速將象飲以醇酒，鼻帶 利劍，即放使走。」 |
You quickly drink the elephant wine, put a sharp sword in its nose, and let it go. |
爾時，世尊將諸比丘詣城 門，適舉足入門。 |
At that time, the World-Honored One led all the monks to the city gate and stepped in to enter. |
時，天地大動，諸神尊天在 虛空中散種種之華。 |
At that time, there was a great movement in the sky and the earth, and the gods exalted the heavens and scattered all kinds of flowers in the sky. |
時，五百比丘見醉象 來，各各馳走，莫知所如。 |
At that time, five hundred bhikkhus saw the drunken elephant coming, and they all galloped away, not knowing where they were going. |
時，彼暴象遙見如 來，便走趣向。 |
At that time, the violent elephant saw the Tathagata in the distance and went in the wrong direction. |
侍者阿難見醉象來，在世尊 後，不自安處，白世尊曰： |
When Ananda, the waiter, saw the drunken elephant coming behind the Blessed One, he felt uneasy and said to the Blessed One: |
「此象暴惡，將恐相 害，宜可遠之。」 |
This elephant is violent and evil, and will harm each other, so we should keep away from it. |
世尊告曰： |
The World Honored One said: |
「勿懼！阿難！吾今 當以如來神手降伏此象。」 |
Don't be afraid! Ananda! I will use the Tathagata's divine hand to subdue this elephant now. |
如來觀察暴象 不近不遠，便化左右作諸師子王，於彼象 後作大火坑。 |
The Tathagata observes that the violent elephant is neither near nor far away, and then he transforms into masters and princes on the left and right, and builds a large fire pit behind the elephant. |
時，彼暴象見左右師子王及 見火坑，即失尿放糞，無走突處，便前進 向如來。 |
At that time, when he saw the Master King on his left and right and the pit of fire, he lost urine and defecated. There was no way to go, so he moved forward towards the Tathagata. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「汝莫害於龍， 龍現甚難遇， |
"Don't do any harm to the dragon. It's very rare to see a dragon. |
不由害龍已， 而得生善處。」 |
You can't help but harm the dragon, and you will be born in a good place. " |
爾時，暴象聞世尊說此偈，如被火燃，即自 解劍，向如來跪雙膝，投地以鼻舐如來足。 |
At that time, when Baoxiang heard the Blessed One speak this verse, he untied his sword as if burned by fire, knelt down to the Tathagata, threw himself to the ground, and licked the Tathagata's feet with his nose. |
時，世尊伸右手摩象頭，而作是說： |
At that time, the World-Honored One stretched out his right hand to rub the elephant's head and said: |
「瞋恚生地獄， 亦作蛇蚖形； |
"Anger is born in hell, also in the shape of a snake and an anthrax; |
是故當捨恚， 更莫受此身。」 |
Therefore, you should give up your hatred, let alone accept this body. " |
爾時，神尊諸天在虛空中，以若干百千種 花散如來上。 |
At that time, the gods and devas were in the sky, scattering flowers of hundreds and thousands of kinds up to the Tathagata. |
是時，世尊與四部之眾、天、龍、 鬼神說微妙法。 |
At that time, the World-Honored One spoke the subtle Dharma to the four groups of people, gods, dragons, ghosts and gods. |
爾時，見降象男女六萬餘 人諸塵垢盡，得法眼淨，八萬天人亦得法眼 淨。 |
At that time, I saw more than 60,000 male and female descendants who had all their dust and dirt removed, and their Dharma eyes were purified. Eighty thousand devas also had their Dharma eyes purified. |
時，彼醉象身中刀風起，身壞命終，生四天 王宮。 |
At that time, the drunken elephant's body was struck by the sword and the wind blew up. His body was destroyed and he died, and he was reborn in the palace of the Four Heavenly Kings. |
爾時，比丘、比丘尼，諸優婆塞、優婆夷， 及天、龍、鬼神，聞世尊所說，歡喜奉行。 |
At that time, monks and nuns, Upasakas and Upasikas, as well as gods, dragons, ghosts and gods, heard what the Blessed One said and followed it with joy. |
18.6 （六） |
18.6 (Saturday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者難陀著極妙之衣，色曜人目， 著金廁履屣，復抆飾兩目，手執鉢器，欲 入舍衛城。 |
At that time, the Venerable Nanda was dressed in wonderful clothes, his eyes were shining brightly, and he was wearing a gold toilet suit, his eyes were covered with hair, and he was holding an alms bowl in his hand, and he wanted to enter the city. |
爾時，眾多比丘遙見尊者難陀 著極妙之衣，入舍衛城乞食。 |
At that time, many bhikkhus saw the Venerable Nanda in the distance, wearing excellent clothes, entering the acropolis to beg for food. |
爾時，眾多比 丘便往至世尊所，頭面禮足，在於一面坐， 須臾退坐，白世尊曰： |
At that time, many bhikkhus went to the place where the Blessed One was. They bowed their heads, faces, and feet, and sat on one side. After a while, they withdrew and sat down. They said to the Blessed One: |
「向者，難陀比丘著極 妙之衣，色曜人目，入舍衛城乞食。」 |
Sir, Bhikkhu Nanda, dressed in wonderful robes and with a dazzling color, went to the acropolis to beg for food. |
爾時，世 尊告一比丘： |
At that time, the World Honored One told a bhikkhu: |
「汝速往至難陀比丘所： |
"Go quickly to where Nanda Bhikkhu is: |
『如來 呼卿！』」 |
"The Tathagata calls you! 』』 |
對曰： |
To say: |
「如是。 |
"That's right. |
世尊！」時，彼比丘受世尊教， 頭面禮足而去。 |
World Honored One! ” At that time, the bhikkhu received the Blessed One’s teachings and left with his head bowed and his face bowed. |
往至難陀比丘所，到已，語 難陀曰： |
He went to Bhikkhu Nanda's place. When he arrived, he said to Nanda: |
「世尊呼卿。」 |
The World Honored One calls you. |
是時，難陀聞比丘語，即 來至世尊所，到已，頭面禮足，在一面坐。 |
At that time, Nanda heard the bhikkhu's words and came to where the World Honored One was. When he arrived, he bowed his head, his face and his feet, and sat down on one side. |
是 時，世尊告難陀曰： |
At that time, the World-Honored One told Nanda: |
「汝今何故著此極妙之 衣，又則著履屣，入舍衛城乞食？」 |
Why are you wearing this wonderful robe, and then wearing your trousers, and going to the acropolis to beg for food? |
時，尊者難 陀默然不語。 |
At that time, Venerable Nanda remained silent. |
世尊復重告曰： |
The World Honored One said again: |
「云何，難陀！汝 豈不以信牢固出家學道乎？」 |
Why, Nanda! Don't you use faith to become a monk and learn the Tao? |
難陀對曰： |
Nanda replied: |
「如 是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「汝今族姓子不應律行， 以信牢固出家學道，何由復著極妙之衣， 摩治形服，欲入舍衛城乞食？ |
"You, a member of your current clan, should not practice discipline and have firmly become a monk and learned Taoism with faith. Why do you put on wonderful clothes, polish your body and clothes, and want to go to the city to beg for food? |
與彼白衣 有何差別？」 |
What's the difference from that white one? " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「何日見難陀， 能治阿練行； |
"When will I see Nanda and be able to cure A Lian Xing? |
心樂沙門法， 頭陀度無極。 |
The mind is happy with the Samana Dharma, and the tutuo saves the infinite. |
「汝今，難陀！更莫造此如是之行。」 |
Now, Nanda! Don't even commit such a deed. |
爾時，尊者難 陀及四部眾聞佛所說，歡喜奉行。 |
At that time, the Venerable Nanda and the people of the four tribes heard what the Buddha said and followed it with joy. |
18.7 （七） |
18.7 (seven) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者難陀不堪行梵行，欲脫法 衣，習白衣行。 |
At that time, the Venerable Nanda could no longer bear the holy life and wanted to take off his Dharma robes and practice white robes. |
爾時，眾多比丘往至世尊所， 頭面禮足，在一面坐。 |
At that time, many bhikkhus came to where the Blessed One was and sat on one side with their heads bowed, their faces and their feet bowed. |
爾時，眾多比丘白世 尊曰： |
At that time, many monks came to the World Honored One and said: |
「難陀比丘不堪行梵行，欲脫法服， 習居家行。」 |
Bhikkhu Nanda cannot bear to practice the holy life. He wants to take off his Dharma robes and become accustomed to living at home. |
爾時，世尊告一比丘： |
At that time, the World-Honored One told a bhikkhu: |
「汝往至難 陀所，云： |
"When you go to Nanda's place, it says: |
『如來喚卿。』 |
"The Tathagata calls you. 』 |
」 |
|
對曰： |
To say: |
「如是。 |
"That's right. |
世尊！」時，彼比 丘受世尊教，即從坐起，禮世尊足，便退而 去。 |
World Honored One! At that time, the bhikkhu received the Blessed One's teachings, stood up from his seat, bowed to the Blessed One's feet, and then retreated. |
至彼難陀比丘所云： |
As Bhikkhu Nanda said: |
「世尊喚。」 |
The World Honored One calls. |
難陀對曰： |
Nanda replied: |
「如是。」 |
"That's right." |
爾時難陀比丘尋隨此比丘至世尊 所，頭面禮足，在一面坐。 |
At that time, Bhikkhu Nanda followed this bhikkhu to where the World Honored One was, bowing his head, face, and feet, and sat on one side. |
是時，世尊告難陀 曰： |
At that time, the World-Honored One told Nanda: |
「云何，難陀！不樂修梵行，欲脫法衣，修 白衣行乎？」 |
Why, Nanda! You don't want to practice the holy life, but you want to take off your dharma robes and practice white robes? |
難陀對曰： |
Nanda replied: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「何以故？ |
"Why? |
難陀！」 |
Nanda! " |
難陀對曰： |
Nanda replied: |
「欲心熾然，不能自 禁。」 |
The desire is so burning that I can't restrain myself. |
世尊告曰： |
The World Honored One said: |
「云何，難陀！汝非族姓子出家 學道乎？」 |
What are you talking about, Nanda! Are you a member of the Rufei clan who has become a monk and studied Taoism? |
難陀對曰： |
Nanda replied: |
「如是。 |
"That's right. |
世尊！我是族姓子， 以信牢固出家學道。」 |
World Honored One! I am a son of the clan, and I have firmly become a monk and learned Taoism with my faith. " |
世尊告曰： |
The World Honored One said: |
「汝族姓子！ 此非其宜，以捨家學道修清淨行。 |
"You have the surname Zi! This is not appropriate. You should abandon your family to learn the Tao and practice pure conduct. |
云何捨 於正法欲習穢污？ |
How can I abandon the righteous Dharma and desire to become filthy? |
難陀當知，有二法無 厭足，若有人習此法者終無厭足。 |
Nanda, you should know that there are two methods that are endless and sufficient. If someone practices this method, he will never be satisfied. |
云何為 二法？ |
What is the second method? |
所謂婬欲及飲酒。 |
The so-called lust and drinking. |
是謂二法無厭 足。 |
This means that the two methods are insatiable. |
若有人習此二法，終無厭足，緣此行果， 亦不能得無為之處。 |
If someone practices these two methods, he will never get tired of them. Due to the results of these actions, he will not be able to achieve the place of inaction. |
是故，難陀！當念捨 此二法，後必成無漏之報。 |
That’s why, Nanda! If you remember to give up these two methods, you will surely achieve the reward without any omissions. |
汝今，難陀！善修 梵行，趣道之果，靡不由之。」 |
You are now, Nanda! Good practice in the holy life, the fruit of the path of interest, is inevitable. " |
爾時，世尊便說 此偈： |
At that time, the World-Honored One spoke this verse: |
「蓋屋不密， 天雨則漏； |
"If the house is not built tightly, it will leak when it rains; |
人不惟行， |
People don't just do things, |
漏婬怒癡。 |
Lewd lust, anger and foolishness. |
蓋屋善密， 天雨不漏； |
Build a house well and tightly, so that it will not leak when it rains; |
人能惟行， 無婬怒癡。」 |
A person can only act without lust, anger or delusion. " |
爾時，世尊復作是念： |
At that time, the World-Honored One thought again: |
「此族姓子欲意極多，我 今宜可以火滅火。」 |
The people of this clan have many desires, and I should be able to put out the fire with fire today. |
是時，世尊即以神力手 執難陀，猶如力人屈伸臂頃，將難陀至 香山上。 |
At that time, the World-Honored One used his divine power to hold Nanda in his hand, just like a strong man bending and stretching his arms to carry Nanda to the Fragrant Mountain. |
爾時，山上有一 巖 穴，復有一瞎獼 猴在彼住止。 |
At that time, there was a cave on the mountain, and a blind macaque stayed there. |
是時，世尊右手執難陀而告 之曰： |
At that time, the World-Honored One held Nanda in his right hand and said: |
「汝，難陀！頗見此瞎獼猴不？」 |
You, Nanda! Have you seen this blind macaque? |
對曰： |
To say: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「何者為妙？ |
"What is better? |
為孫陀利釋種 妙耶？ |
Is it wonderful to release seeds for Sundali? |
為此瞎獼猴妙乎？」 |
Is it wonderful to blind the macaque for this? " |
難陀對曰： |
Nanda replied: |
「猶如有 人傷極惡犬鼻，復加毒塗，彼犬倍惡。 |
"It is like someone hurting the nose of a very vicious dog and adding poison to it, making the dog twice as vicious. |
此亦 如是。 |
This is also true. |
孫陀利釋女，今以此瞎獼猴相比，不 可為喻，猶如大火 ［卄／積］ 焚燒山野，加益以 乾薪，火轉熾然，此亦如是。 |
Sundali Shinu, compared with this blind macaque, it is indescribable. It is like a fire burning the mountains and fields, and adding more firewood, the fire turns blazing, and so it is. |
我念彼釋女， 不去心懷。」 |
I miss her, but I don't miss her. " |
爾時，世尊如屈伸臂頃，從彼 山不現，便至三十三天。 |
At that time, the World-Honored One just stretched out his arms and disappeared from that mountain, reaching the thirty-third level. |
爾時，三十三天上 諸天普集善法講堂，去善法講堂不遠，復 有宮殿，五百玉女自相娛樂，純有女人，無 有男子。 |
At that time, on the thirty-third day, all the gods gathered at the lecture hall for the good Dharma. Not far from the lecture hall, there was a palace where five hundred beautiful ladies entertained themselves. There were only women and no men. |
爾時，難陀遙見五百天女，作倡伎 樂，自相娛樂，見已，問世尊曰： |
At that time, Nanda saw five hundred celestial beings in the distance, playing music and entertaining each other. Seeing him, he asked the World Honored One: |
「此是何等，五 百天女作倡伎樂，自相娛樂？」 |
What is this, five hundred celestial beings making music and entertaining themselves? |
世尊告曰： |
The World Honored One said: |
「汝 難陀自往問之。」 |
Nanda, go and ask yourself. |
是時，尊者難陀便往至五 百天女所，見彼宮舍，敷好坐具若干百種， 純是女人，無有男子。 |
At that time, the Venerable Nanda went to the house of five hundred celestial beings. He saw the palace and hundreds of different kinds of sitting utensils. They were all women and there were no men. |
是時，尊者難陀問彼天 女曰： |
At that time, the Venerable Nanda asked the girl in the sky: |
「汝等是何天女，各相娛樂，快樂如是？」 |
What kind of maidens are you, enjoying your own entertainment and happiness like this? |
天女報曰： |
The goddess reported: |
「我等有五百人，悉皆清淨，無有 夫主。 |
"We have five hundred people, all of whom are pure and have no husbands. |
我等聞有世尊弟子，名曰難陀，是佛 姨母兒，彼於如來所，清淨修梵行，命終之後 當生此間，與我等作夫主，共相娛樂。」 |
We have heard that there is a disciple of the World Honored One named Nanda, who is the son of the Buddha's aunt. He lives in the Tathagata's house and practices the holy life in a pure way. After his death, he will be reborn here to be our husband and master, and we can have fun together. " |
是時， 尊者難陀甚懷喜悅，不能自勝，便作是 念： |
At that time, the Venerable Nanda was filled with great joy and could not overcome himself, so he thought as follows: |
「我今是世尊弟子，且又復是姨母兒，此 諸天女皆當為我作婦。」 |
I am now the disciple of the World Honored One, and I am also my aunt's son. All these celestial beings should be my wives. |
是時，難陀便退而去， 至世尊所。 |
At that time, Nanda withdrew and went to the presence of the Blessed One. |
世尊告曰： |
The World Honored One said: |
「云何，難陀！彼玉女何 所言說？」 |
Why, Nanda! What did that jade girl say? |
難陀報曰： |
Nanda reported: |
「彼玉女各作是說： |
"The jade girls each wrote and said: |
『我 等各無夫主，聞有世尊弟子善修梵行，命 終之後，當來生此。』 |
"We, all husbandless masters, have heard that there are disciples of the World Honored One who are good at practicing the holy life. After their death, they will be reborn here." 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「難陀，汝意云 何？ |
"Nanda, what do you mean? |
難陀！汝意云何？」 |
Nanda! What do you mean? " |
難陀報曰： |
Nanda reported: |
「爾時，即自生 念： |
"At that moment, the self-generated thought: |
『我是世尊弟子，又且復是佛姨母兒，此諸 天女盡當與我作妻。』 |
"I am a disciple of the World Honored One, and moreover, I am the son of the Buddha's aunt. All these gods and maidens should be my wives." 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「快哉，難陀！ 善修梵行，我當與汝作證，使此五百女人 皆為給使。」 |
Happy, Nanda! You are good at practicing the holy life. I will bear witness to you and make these five hundred women your envoys. |
世尊復告： |
The World Honored One replied: |
「云何，難陀！孫陀利釋 女妙耶？ |
"What are you talking about, Nanda! Sundali Sakyamuni? |
為是五百天女妙乎？」 |
Why is she the Five Hundred Heavenly Nu Miaohu? " |
難陀報曰： |
Nanda reported: |
「猶 如山頂瞎獼猴在孫陀利前，無有光澤，亦 無有色。 |
"Like the blind macaque on the top of a mountain in front of Sundari, there is no luster or color. |
此亦如是。 |
This is also true. |
孫陀利在他天女前， 亦復如是，無有光澤。」 |
Sundali was also like this, without luster, before his celestial daughter. " |
世尊告曰： |
The World Honored One said: |
「汝善修梵 行，我當證汝得此五百天人。」 |
You are good at practicing Brahma, and I will prove that you have obtained these five hundred heavenly beings. |
爾時，世尊便 作是念： |
At that time, the World-Honored One thought as follows: |
「我今當以火滅難陀火。」 |
I will now use fire to extinguish the Nanda Fire. |
猶如力 人屈伸臂頃，世尊右手執難陀臂將至地 獄中。 |
Just like a strong man bending and stretching his arm, the Blessed One holds Nanda's arm in his right hand and is about to reach hell. |
爾時，地獄眾生受若干苦惱。 |
At that time, the sentient beings in hell will suffer a lot of suffering. |
爾時，彼地 獄中有一大鑊，空無有人。 |
At that time, there was a big wok in that hell, but there was no one there. |
見已，便生恐懼， 衣毛皆竪，前白世尊曰： |
When he saw this, he became frightened, and the hair on his clothes stood on end. He came to the World Honored One and said: |
「此諸眾生皆受苦 痛，唯有此釜而獨空無人。」 |
All living beings here are suffering, but this cauldron is empty and empty. |
世尊告曰： |
The World Honored One said: |
「此者 名為阿毘地獄。」 |
This is called the Abhi Hell. |
爾時，難陀倍復恐怖，衣毛皆 竪，白世尊曰： |
At that time, Nanda became even more frightened. His clothes and hair stood on end. He said to the World Honored One: |
「此是阿毘地獄，而獨自空， 亦無罪人？」 |
This is the Abhi Hell, but it is empty and there are no sinners? |
世尊告曰： |
The World Honored One said: |
「汝難陀自往問之。」 |
Runanda went and asked. |
是 時，尊者難陀便自問曰： |
At that time, the Venerable Nanda asked himself: |
「云何，獄卒！此是何 獄？ |
"What are you talking about, jailer! What kind of prison is this? |
此是何獄空無有人？」 |
Why is this prison so empty? " |
獄卒報曰： |
The jailer reported: |
「比丘當 知，釋迦文佛弟子名曰難陀，彼於如來所， 淨修梵行，身壞命終，生善處天上，於彼壽 千歲，快自娛樂。 |
"Bhikkhus, you should know that the disciple of Shakyamuni Buddha is named Nanda. He lives in the Tathagata and practices the holy life. When his body breaks down and his life ends, he is reborn in a good place in heaven. He lives a thousand years and enjoys his leisure. |
復於彼終，生此阿毘地獄 中，此空鑊者即是其室。」 |
At the end of his life, he will be reborn in the Abhi Hell. This empty wok is his room. " |
時，尊者難陀聞此 語已，便懷怖懅，衣毛皆竪，即生此念： |
At that time, when the Venerable Nanda heard these words, he became filled with fear and the hair on his clothes stood on end, and he thought: |
「此 之空釜，正為我耳。」 |
This empty cauldron is my ear. |
來至世尊所，頭面禮足， 白世尊曰： |
When he came to the place where the World Honored One was, he saluted the World Honored One and said to the World Honored One: |
「願受懺悔，我自罪緣，不修梵 行，觸嬈如來。」 |
I would like to be repented of. I am guilty of sin, do not practice the holy life, and offend the Tathagata. |
爾時，尊者難陀便說此偈： |
At that time, the Venerable Nanda said this verse: |
「人生不足貴， 天壽盡亦喪； |
"Life is not precious, and life will be lost when your life is over; |
地獄痛酸苦， 唯有涅槃樂。」 |
There is pain and suffering in hell, but only the joy of Nirvana. " |
爾時，世尊告難陀曰： |
At that time, the World-Honored One told Nanda: |
「善哉！善哉！如汝所言， 涅槃者最是快樂。 |
"How good! How good! As you said, the one who has attained Nirvana is the happiest. |
難陀！聽汝懺悔，汝愚、汝 癡，自知有咎於如來所。 |
Nanda! Listen to your confession, you are foolish and foolish, and you know that you are to blame for the Tathagata. |
今受汝悔過，後更 莫犯。」 |
I apologize to you now, and I will never do it again in the future. " |
爾時，世尊屈伸臂頃，手執難陀，從地 獄不現，便至舍衛城祇樹給孤獨園。 |
At that time, the World Honored One stretched out his arms and held Nanda in his hand. He emerged from hell and went to the Garden of Solitude in Savatthi City. |
爾時，世 尊告難陀曰： |
At that time, the World-Honored One told Nanda: |
「汝今，難陀！當修二法。 |
"Now, Nanda! You must practice the second method. |
云何 為二法？ |
What is the second method? |
所謂止與觀也。 |
The so-called cessation and contemplation. |
復當更修二法。 |
You should repair the second method again. |
云 何為二法？ |
Yun What are the two methods? |
生死不可樂，知涅槃為樂，是 謂二法。 |
Life and death are not joyful, but knowing Nirvana is joy. These are the two dharmas. |
復當更修二法。 |
You should repair the second method again. |
云何為二法？ |
What are the two methods? |
所謂 智與辯也。」 |
The so-called wisdom and debate. " |
爾時，世尊以此種種法向難陀 說。 |
At that time, the World-Honored One spoke to Nanda in various ways. |
是時，尊者難陀從世尊受教已，從坐起， 禮世尊足，便退而去，至安陀園。 |
At that time, the Venerable Nanda had received instruction from the Blessed One. He stood up from his seat, bowed to the Blessed One's feet, and then retreated to Anduo Garden. |
到已，在一 樹下結加趺坐，正身正意，繫念在前，思 惟如來如此言教。 |
When I arrived, I sat down under a tree, with my body and mind straight, my thoughts in front of me, and I thought about the Tathagata's teachings. |
是時，尊者在閑靜處，恒 思惟如來教，不去須臾。 |
At that time, the Venerable Master was in a quiet place, constantly thinking about the teachings of the Tathagata, and would not go away for even a moment. |
所以族姓子，以信 牢固出家學道，修無上梵行，生死已盡，梵行 已立，所作已辦，更不復受有，如實知之。 |
Therefore, a son of the family name, who firmly ordained the Taoism with faith and cultivated the supreme holy life, has completed the life and death, the holy life has been established, what has been done has been done, and he will no longer experience existence, knowing it as it really is. |
是 時，尊者難陀便成阿羅漢。 |
At that time, the Venerable Nanda became an Arahant. |
已成阿羅漢，即 從坐起，整衣服至世尊所，頭面禮足，在 一面坐。 |
Having become an Arhat, he stood up from his seat, straightened his clothes, went to where the World Honored One was, bowed his head, face and feet, and sat on one side. |
是時，尊者難陀白世尊曰： |
At that time, the Venerable Nanda said to the World-Honored One: |
「世尊前 許證弟子五百天女者，今盡捨之。」 |
The World-Honored One has promised his disciples five hundred celestial beings, and now he has given them up. |
世尊告 曰： |
The World Honored One said: |
「汝今生死已盡，梵行已立，吾即捨之。」 |
Now that your life and death have ended, and your holy life has been established, I will give it up. |
爾 時，便說偈曰： |
At that time, he said a verse: |
「我今見難陀， 修行沙門法； |
"Now I see Nanda practicing the ascetic method; |
諸惡皆以息， 頭陀無有失。」 |
All evil will cease, and there will be no loss of Toutuo. " |
爾時，世尊告諸比丘言： |
At that time, the World-Honored One told the monks: |
「得阿羅漢者，今難 陀比丘是。 |
"He who has become an Arhat is Bhikkhu Nanda. |
無婬、怒、癡，亦是難陀比丘。」 |
Free of sexual desire, anger, and delusion, he is also a Nanda bhikkhu. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
18.8 （八）大愛道 |
18.8 (8) The Way of Great Love |
聞如是： |
Heard this: |
一時，佛在釋翅瘦迦毘羅越尼 拘留園中，與大比丘五百人俱。 |
At one time, the Buddha was in the detention garden of Sakyamuni Kapilanyuni, together with five hundred other great monks. |
爾時，大愛道 瞿曇彌便往至世尊所，頭面禮足，白世尊 曰： |
At that time, the great-loving Daoist Qu Tanmi went to where the World-Honored One was, bowed with his head, face, and feet, and said to the World-Honored One: |
「願世尊長化愚冥，恒護生命。」 |
May the World Honored One transform into ignorance and protect life forever. |
世尊告曰： |
The World Honored One said: |
「瞿曇彌！不應向如來作是言： |
"Qudammi! You should not say this to the Tathagata: |
『如來延壽 無窮，恒護其命。』 |
"The Tathagata prolongs his life infinitely and always protects his life." 』 |
」 |
|
是時，大愛道瞿曇彌即說此 偈： |
At that time, Qu Tanmi, the Way of Great Love, said this verse: |
「云何禮最勝， 世間無與等， |
"What kind of etiquette is the best? There is no equality in the world. |
能斷一切疑， 由是說此語？」 |
You can eliminate all doubts, why do you say this? " |
爾時，世尊復以偈報瞿曇彌曰： |
At that time, the World-Honored One repaid Qutanmi with a verse, saying: |
「精進意難缺， 恒有勇猛心； |
"It is hard to lack the will to make progress, and always have a courageous heart; |
平等視聲聞， 此則禮如來。」 |
Treating the voices and hearing equally, this is the courtesy of the Tathagata. " |
是時，大愛道白世尊曰： |
At that time, the Great Lover said to the World-Honored One: |
「自今以後當禮世 尊，如來今勅禮一切眾生，意無增減。 |
"From now on, you must pay homage to the World Honored One. The Tathagata now orders you to pay homage to all sentient beings. There will be no increase or decrease in intention. |
天 上、人中及阿須倫，如來為最上。」 |
In the heavens, among humans, and asura, the Tathagata is the highest. " |
是時，世尊可 大愛道所說。 |
At that time, the World Honored One can follow the words of the Great Love Dao. |
即從坐起，頭面禮足，便退而 去。 |
He stood up from his seat, bowed his head, face and feet, and then retreated. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我聲聞中第一弟子 廣識多知，所謂大愛道是。」 |
My first disciple among the sravakas is the one who knows a lot. This is the so-called path of great love. |
是時，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. |
18.9 （九）誹謗 |
18.9 (9) Defamation |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二人，於如來 眾而興誹謗。 |
"There are these two people who are slandering the Tathagata. |
云何為二人？ |
Why are there two people? |
謂非法言是 法，謂法是非法，是謂二人，誹謗如來。 |
Saying that the law is illegal is Dharma, and saying that the Dharma is illegal means these two people are slandering the Tathagata. |
復有 二人不誹謗如來。 |
Again, there are two people who do not slander the Tathagata. |
云何為二？ |
Why is the cloud two? |
所謂非法即 是非法，真法即是真法，是謂二人不誹謗 如來。 |
The so-called illegal means illegal, and the true law is the true law. It means that the two of them do not slander the Tathagata. |
是故，諸比丘！非法當言非法，真法當 言真法。 |
Therefore, monks! If it is illegal, speak of illegality; if it is true, speak of true law. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
18.10 （一 ○ ） |
18.10 (一○) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二人獲福無 量。 |
"These two people are blessed with immeasurable blessings. |
云何為二？ |
Why is the cloud two? |
所謂應稱譽者便歎譽之， 不應稱者亦不稱歎之，是謂二人獲福無 量。 |
It is said that those who should be praised will be praised, and those who should not be praised will not be praised. This means that the two of them will receive immeasurable blessings. |
復有二人受罪無量。 |
Two more people suffered immeasurably. |
何等為二？ |
How is it two? |
所謂可 稱歎反更誹謗，不應稱嘆者而更稱嘆。 |
The so-called praiseworthy people are more slanderous, and those who should not be praised are more praised. |
諸 比丘！莫作是學。」 |
Monks! Don't just study. " |
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. |
增壹阿含經卷第九 |
The ninth volume of the Agama Sutra |
19.1 （一） |
19.1 (1) |
增壹阿含經卷第十 |
Volume 10 of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在摩竭國道場樹下。 |
At one time, the Buddha was under a tree in the monastery of the country of Moji. |
爾 時，世尊得道未久，便生是念： |
At that time, not long after the World-Honored One had attained enlightenment, he had this thought: |
「我今甚深之 法難曉難了，難可覺知，不可思惟，休息 微妙，智者所覺知，能分別義理，習之不厭， 即得歡喜。 |
"My profound Dharma is difficult to understand, difficult to perceive, difficult to contemplate, and restful. It is subtle. A wise person can perceive it, be able to discern the meaning and principles, and practice it without getting tired of it, and then he will be happy. |
設吾與人說妙法者，人不信受， 亦不奉行者，唐有其勞，則有所損。 |
Suppose I explain a wonderful Dharma to others, and they do not believe it or practice it. If I do not work hard, I will suffer some loss. |
我今宜 可默然，何須說法！」 |
I should be silent now, why should I speak! " |
爾時，梵天在梵天上，遙 知如來所念，猶如士夫屈伸臂頃，從梵天 上沒不現，來至世尊所，頭面禮足，在一面 住。 |
At that time, Brahma was in the Brahma sky. He knew the thoughts of the Tathagata from afar. He appeared from the Brahma sky just like a scholar bending his arms and stretched out his arms. He came to the place of the World Honored One, bowed with his head, face and feet, and stayed on one side. |
爾時，梵天白世尊曰： |
At that time, Brahma said to the World-Honored One: |
「此閻浮提必當壞 敗，三界 喪 目。 |
"This Jambudvipa will surely be destroyed, and the three realms will be devastated. |
如來、至真、等正覺出現於世， 應演法寶，然今復不暢演法味，唯願如 來普為眾生廣說深法！又此眾生根原易 度。 |
The Tathagata, the Supreme Being, and other enlightened beings have appeared in the world and should perform the Dharma. However, they are no longer able to perform the Dharma smoothly. I only wish that the Tathagata can spread the profound Dharma to all sentient beings! Moreover, the roots of all living beings are easy to understand. |
若不聞者，永失法眼。 |
If you don't hear it, you will never lose sight of the Dharma. |
此應為法之遺子， 猶如優鉢蓮華、拘牟頭華、分陀利華，雖出 於地，未出水上，亦未開敷。 |
This should be the remnant of the Dharma, just like the Eubow lotus flower, the Kumotou flower, and the Fenduoli flower. Although they came from the earth, they did not come out of the water, and they have not been spread. |
是時，彼華漸漸 欲生，故未出水，或時此華以出水上，或時 此華不為水所著。 |
At this time, the flower is gradually about to grow, so it does not come out of the water. Maybe the flower comes out of the water, or the flower is not covered by the water. |
此眾生類亦復如是，為 生、老、病、死所見逼促，諸根應熟，然不聞法 而便喪者，不亦苦哉！今正是時，唯願世尊 當為說法。」 |
The same is true for all sentient beings. They are urged by birth, old age, illness, and death, and all their faculties should be mature. However, those who do not listen to the Dharma and then die are not miserable! Now is the right time, I only hope that the World Honored One will give the Dharma. " |
爾時，世尊知梵天心中所念，又 慈愍一切眾生故，說此偈曰： |
At that time, the World-Honored One knew what was in Brahma's heart, and out of compassion for all sentient beings, he spoke this verse: |
「梵天今來勸， 如來開法門； |
"Brahma comes to persuade you now, Tathagata opens the door of Dharma; |
聞者得篤信， 分別深法要。 |
Those who hear it will have deep faith and understand the essentials of the Dharma deeply. |
猶在高山頂， 普觀眾生類； |
Still on the top of a high mountain, ordinary human beings; |
我今有此法， 昇堂現法眼。」 |
Now that I have this method, I can ascend to the hall and reveal my Dharma Eyes. " |
爾時，梵天便作是念： |
At that time, Brahma thought as follows: |
「如來必為眾生說深 妙法。」 |
The Tathagata will teach profound and wonderful Dharma to all living beings. |
歡喜踊躍，不能自勝，頭面禮足已，即 還天上。 |
He was so happy and excited that he couldn't help himself. When his head and face were completely bowed, he returned to heaven. |
爾時，梵天聞佛所說，歡喜奉行。 |
At that time, Brahma heard what the Buddha said and followed it with joy. |
19.2 （二）非梵法 |
19.2 (2) Non-Brahma Dharma |
聞如是： |
Heard this: |
一時，佛在波羅 ［木＊奈］ 國仙人鹿苑 中。 |
At one time, the Buddha was in the Deer Garden of the Immortal in the country of Polo. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二事，學道者 不應親近。 |
"Taoists should not get close to these two things. |
云何為二事？ |
What are the two things? |
所謂著欲及樂之 法，此是下卑凡賤之法，又此諸苦眾惱百 端，是謂二事學道者不應親近。 |
The so-called Dharma of attachment to desire and pleasure is a Dharma that humbles the world, and this is the source of all kinds of suffering. This means that students of Taoism should not get close to these two things. |
如是，捨 此二事已，我自有至要之道得成正覺，眼 生、智生，意得休息，得諸神通，成沙門果，至 於涅槃。 |
In this way, having given up these two things, I have the most important path to achieve perfect enlightenment, where my eyes and wisdom are born, my mind can rest, I can acquire all supernatural powers, I can achieve the fruit of Samana, and finally reach Nirvana. |
云何為至要之道得成正覺，眼生、 智生，意得休息，得諸神通，成沙門果，至於 涅槃？ |
What is the most important path to achieve enlightenment, to have eyes and wisdom, to rest the mind, to gain all kinds of supernatural powers, to achieve the fruit of Samana, and to reach Nirvana? |
所謂此賢聖八品道是。 |
This is the so-called Eighth Grade Path of the Sage. |
所謂等見、等治、 等語、等業、等命、等方便、等念、等定，此名至要 之道。 |
The so-called equal view, equal treatment, equal speech, equal karma, equal destiny, equal convenience, equal mindfulness, and equal concentration, this is called the most important way. |
今我得成正覺，眼生、智生，意得休息， 得諸神通，成沙門果，至於涅槃。 |
Now I have attained perfect enlightenment, my eyes and wisdom have arisen, my mind has rested, I have gained all kinds of supernatural powers, I have attained the fruit of Samana, and finally reached Nirvana. |
如是，諸比 丘！當學捨上二事，習於至要之道。 |
So it is, monks! You should learn the two things above and become accustomed to the most important way. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
羅云、迦葉、龍 二難、大愛道 |
Luo Yun, Kassapa, Dragon Two Difficulties, Great Way of Love |
誹謗、非梵法 二事最在後 |
Slander and non-Sanskrit law are the last two things |
19.3 （三）斷愛 |
19.3 (3) Breaking up love |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，釋提桓因至世尊所。 |
At that time, Shakti Huanyin came to the presence of the World Honored One. |
到已，頭面禮 足，在一面住，白世尊曰： |
When he arrived, he stood on one side with his head and face bowed, and said to the World Honored One: |
「云何比丘斷於愛 欲，心得解脫，乃至究竟安隱之處，無有諸 患，天、人所敬？」 |
How can a bhikkhu give up on love and desire, and be liberated in his mind, so that he can reach a place of ultimate peace and tranquility, free from all kinds of troubles, respected by gods and men? |
爾時，世尊告釋提桓因曰： |
At that time, the World-Honored One told Tihuanyin: |
「於 是，拘翼！若是比丘聞此空法解無所有，則 得解了一切諸法，如實知之。 |
"So, Koyi! If a bhikkhu hears that the dharma of emptiness understands nothingness, then he will understand all dharmas and know them as they really are. |
身所覺知苦 樂之法，若不苦不樂之法，即於此身觀悉 無常，皆歸於空。 |
If the dharma of pain and pleasure that the body is aware of is neither pain nor pleasure, then this body will observe the impermanence and all will be empty. |
彼已觀此不苦不樂之變，亦 不起想，以無有想，則無恐怖； |
He has observed this change that is neither painful nor happy, and does not think about it, because if he has no thoughts, there is no fear; |
以無恐怖， 則般涅槃： |
Without fear, there will be nirvana: |
生死已盡，梵行已立，所作已辦，更 不復受有，如實知之。 |
Birth and death have ended, the holy life has been established, what has been done has been done, and there is no longer any feeling or existence, knowing it as it really is. |
是謂，釋提桓因！比 丘斷於愛欲，心得解脫，乃至究竟安隱之 處，無有災患，天、人所敬。」 |
That is to say, Shi Tihuan Yin! A bhikkhu who has given up on desires will be liberated and finally reach a place of ultimate peace and tranquility, free from disasters and respected by gods and humans. " |
爾時，釋提桓因禮 世尊足已，繞三匝而退。 |
At that time, Shi Tihuan, having finished his courtesy to the World Honored One, walked around three circles and retreated. |
當於爾時，尊者大目 犍連去世尊不遠結跏趺坐，正身正意，繫 念在前。 |
At that time, the Venerable Mahamoggallana, the Buddha, was not far away, sitting in lotus position, with his body and mind upright, and his thoughts in front of him. |
爾時，尊者大目犍連便作是念： |
At that time, the Venerable Mahamoggallana thought as follows: |
「向者， 帝釋得道跡而問事耶？ |
"Xiang, is it that Emperor Shi has learned the truth and is asking about things? |
為不得道跡 而問義耶？ |
Are you asking about righteousness because you don't know the truth? |
我今當試之。」 |
I'll try it now. " |
爾時，尊者大目犍 連即以神足，如屈伸臂頃，便至三十三 天。 |
At that time, the Venerable Mahamoggallana used his divine feet to bend and stretch his arms, and he reached thirty-three days. |
爾時，釋提桓因遙見大目犍連遠來，即 起奉迎，並作是語： |
At that time, Shitihuan saw Moggallana coming from afar, so he stood up to greet him and said: |
「善來！尊者大目犍連！尊自 不至此，亦大久矣！願欲與尊論說法義，願 在此處坐。」 |
Well come! Venerable Mahamoggallana! It would have been a long time since I had respected you. I would like to discuss the meaning of the Dharma with you. I would like to sit here. |
是時，目犍連問釋提桓因曰： |
At that time, Moggallana asked Shitihuan why: |
「世 尊與汝說斷愛欲之法，我欲聞之，今正是 時，可與我說之。」 |
The World Honored One has taught you the method of ending love and desire. I want to hear it. Now is the time to tell it to me. |
釋提桓因白言： |
Shi Tihuan said in vain: |
「我今諸天 事猥多，或自有事，或復有諸天事，我所聞 者即時而忘。 |
"I have a lot of things going on in heaven today. Some things happen of my own accord, or there are things happening in heaven again. What I hear is immediately forgotten. |
昔者，目連，與諸阿須倫共鬪， 當鬪之日，諸天得勝，阿須倫退。 |
In the past, Maudgalyāya and the Asuruṣṇṭṭhāna were together on the pilgrimage. On the day of the pilgrimage, the gods were victorious and the Asuruṣūn retreated. |
爾時，我身躬 往自戰，尋復領諸天還上天宮，坐最勝講 堂。 |
At that time, I bowed down to fight with myself, retrieved the heavens, returned to the heavenly palace, and sat in the most superior lecture hall. |
因鬪勝故，故名為最勝講堂，階巷成 行，陌陌相值，一一階頭，七百樓閣，一一樓閣 上，各七玉女，一一玉女各有七使人，願尊目 連在彼觀看。」 |
Because of the victory, it is called the most successful lecture hall. There are rows of steps and alleys, and there are seven hundred pavilions at each step. On each pavilion, there are seven jade girls, and each jade girl has seven envoys. May you respect me. Maudgalyana was there watching. " |
爾時，釋提桓因及毘沙門天 王在尊者目連後，往至最勝講堂所。 |
At that time, Shakti Huanyin and King Bishamon followed the Venerable Maudgalyana and went to the supreme lecture hall. |
是時， 釋提桓因及毘沙門天王，白大目犍連曰： |
At that time, Shakti Huanyin and King Bishamon spoke to Moggallana and said: |
「此 是最勝講堂，悉可遊看。」 |
This is the most beautiful lecture hall, you can visit it. |
目犍連曰： |
Moggallana said: |
「天王！此 處極為微妙，皆由前身所作福祐故，致此 自然寶堂，猶如人間小有樂處，各自慶賀， 如天宮無異，皆由前身作福所致。」 |
King of heaven! This place is extremely subtle. It is all caused by the blessings of the previous body. This natural treasure hall is like a small happy place in the human world. Everyone celebrates. It is no different from the palace in heaven. It is all caused by the blessings of the previous body. |
爾 時，釋提桓因左右玉女，各各馳走，莫知所 如，猶如人間有所禁忌，皆懷慚愧。 |
At that time, Shi Tihuan was ashamed because the beautiful girls on his left and right were running away, not knowing where they were going. It was like there were taboos in the world. |
是時， 釋提桓因所將玉女亦復如是。 |
At that time, the jade girl whom Shi Tihuan Yin commanded was also like this. |
遙見大目犍 連來，各各馳走，莫知所湊。 |
In the distance, I saw the big bullocks coming, and they all ran away without knowing where they were coming from. |
時，大目犍連便 作是念： |
At that time, Mahamoggallana thought as follows: |
「此釋提桓因意甚放逸，我 今 宜可使 懷恐怖。」 |
This Shi Tihuan is very free-spirited, so I would like to make him fearful. |
是時，尊者大目犍連即以右脚 指案地，彼宮殿六變震動。 |
At that time, the Venerable Maha Moggallana pointed his right foot to the ground, and the palace was shaken by six changes. |
是時，釋提桓因 及毘沙門天王皆懷恐怖，衣毛皆竪，而作是 念： |
At that time, Shakti Huanyin and King Bishamon were all filled with fear, their hair stood on end, and they thought: |
「此大目犍連有大神足，乃能使此宮 殿六返震動，甚奇！甚特！未曾有是！」 |
This great Moggallāna has great divine feet, which can make this palace shake for six times. It's amazing! Extraordinary! It's never been like this before! |
是時，大 目犍連便作是念： |
At that time, Mahamoggallana thought as follows: |
「今此釋身以懷恐怖，我 今宜可問其深義。」 |
Now that I am freeing myself from fear, I would like to ask you about its deeper meaning. |
「云何，拘翼！如來所說除 愛欲經者，今正是時，唯願與我等說。」 |
What are you talking about? Juyi! The Tathagata said that it is time to eliminate the Kama Sutra. I only wish to tell it to us. |
釋提 桓因報言： |
Shi Ti Huan Yin reported: |
「目連！我前至世尊所，頭面禮足， 在一面住。 |
"Mulian! I went to the Blessed One's place, bowed my head and my face, and stayed on one side. |
是時，我即白世尊曰： |
At that time, I said to the World-Honored One: |
『云何比丘 斷於愛欲，心得解脫，乃至究竟至無為處， 無有患苦，天、人所敬？』 |
"How can a bhikkhu give up on love and desire, and be liberated in his mind, and finally reach the place of inaction, without any suffering or suffering, and be respected by gods and men?" 』 |
爾時，世尊便告我言： |
At that time, the World-Honored One told me: |
『於是，拘翼！諸比丘聞法已，都無所著，亦不 著色，盡解一切諸法，了無所有。 |
"So, Juyi!" After all the monks heard the Dharma, they had nothing to hold on to and no coloring. They understood all the Dharma completely and lost all possessions. |
以知一切 諸法已，若苦、若樂、若不苦不樂，觀了無常， 滅盡無餘，亦無斷壞。 |
In order to know all the dharmas, whether they are painful, whether they are happy, whether they are neither painful nor happy, and observe the impermanence, they will be destroyed without remnants, and there will be no destruction. |
彼以觀此，已都無所 著，已不起世間想，復無恐怖； |
When he looks at this, he has nothing to cling to, no thoughts about the world, and no fear anymore; |
以無恐怖， 便般涅槃： |
Without fear, Nirvana can be attained: |
生死已盡，梵行已立，所作已辦，更 不復受有，如實知之。 |
Birth and death have ended, the holy life has been established, what has been done has been done, and there is no longer any feeling or existence, knowing it as it really is. |
是謂，釋提桓因！比丘 斷欲，心得解脫，乃至究竟無為之處，無有 患苦，天、人所敬。』 |
That is to say, Shi Tihuan Yin! A bhikkhu who has given up desires will be liberated, and even in the place of ultimate inaction, there will be no suffering or suffering, and he will be respected by gods and humans. 』 |
爾時，我聞此語已，便禮世 尊足，遶三匝，即退而去，還歸天上。」 |
At that time, after hearing these words, I saluted the World Honored One at his feet, walked around three times, then retreated and returned to heaven. " |
是時，尊者 大目犍連以深法之語，向釋提桓因及向 毘沙門具分別之。 |
At that time, the Venerable Mahamoggallana spoke profound Dharma words to Shakti Huanyin and to Bishamonju. |
爾時，目犍連具說法已， 猶如士夫屈伸臂頃，從三十三天沒不現， 便來至舍衛城祇樹給孤獨園，至世尊所， 頭面禮足，在一面坐。 |
At that time, Moggallāna had finished preaching the Dharma. Like a scholar who had stretched out his arms and stretched out his arms, he appeared from the thirty-three days without leaving. He came to Savatthi City, the Garden of Solitary Trees, and went to where the Blessed One was. He sat down on one side with his head, face, and feet bowed. |
爾時，目犍連即於座 上白世尊曰： |
At that time, Moggallana was sitting on his seat and said to the World Honored One: |
「如來前與釋提桓因說除欲 之法，唯願世尊當與我說之。」 |
Before the Tathagata, I told Shiti Huanyin about the method of eliminating desires. I only hope that the World Honored One will explain it to me. |
爾時，世尊告 目犍連曰： |
At that time, the World-Honored One told Moggallana: |
「汝當知之，釋提桓因來至我所， 頭面禮足，在一面立。 |
"You should know that when Shi Tihuan came to my place, he stood on one side with his head and face bowed. |
爾時，釋提桓因問我 此義： |
At that time, Shi Tihuan asked me what this meant: |
『云何，世尊！比丘斷愛欲，心得解脫？』 |
"What the hell, World Honored One! A bhikkhu who gives up his desires will feel liberated? 』 |
爾 時，我告釋提桓因曰： |
At that time, I told Shi Tihuan that: |
『拘翼！若有比丘解知 一切諸法空無所有，亦無所著，盡解一切 諸法了無所有，以知一切諸法無常，滅盡 無餘，亦無斷壞。 |
"Juyi!" If there is a bhikkhu who understands that all dharmas are empty and have nothing, he fully understands that all dharmas have nothing, so that he can understand that all dharmas are impermanent, disappear without remainder, and are not destroyed. |
彼已觀此，已都無所著， 已不起世間想，復無恐怖； |
Having seen this, he has nothing to hold on to, he no longer has thoughts of the world, and he no longer has any fear; |
已無恐怖，便般 涅槃： |
There is no more fear, then Nirvana: |
生死已盡，梵行已立，所作已辦，更不復 受有，如實知之。 |
Birth and death have ended, the holy life has been established, what has been done has been done, and there is no longer any feeling or existence, knowing it as it really is. |
是謂，釋提桓因，比丘斷欲， 心得解脫。』 |
This means that by releasing Tihuan Yin, the bhikkhu will give up his desires and his mind will be liberated. 』 |
爾時，釋提桓因即從坐起，頭面 禮我足，便退而去。 |
At that moment, Shi Tihuan immediately stood up from his seat, bowed his head and face to my feet, and then retreated. |
還歸天上。」 |
Return to heaven. " |
爾時，大目犍 連聞佛所說，歡喜奉行。 |
At that time, Mahamoggallana heard what the Buddha said and followed it with joy. |
19.4 （四）師子 |
19.4 (4) Master |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「世間有此二人，若 見雷電霹靂，無有恐怖。 |
"With these two people in the world, if you see thunder and lightning, there will be no fear. |
云何為二人？ |
Why are there two people? |
獸王 師子、漏盡阿羅漢。 |
Beast King, Master, and Arhat. |
是謂，比丘！有此二人在 於世間，若見雷電霹靂，不懷恐怖。 |
That’s right, bhikkhu! With these two people in the world, if you see thunder and lightning, don't be afraid. |
是故，諸 比丘！當學漏盡阿羅漢。 |
Therefore, monks! You should learn to be an Arhat. |
如是，諸比丘！當作 是學。」 |
So it is, monks! Think of it as learning. " |
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. |
19.5 （五）無智 |
19.5 (5) Ignorance |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二法，令人無 有智慧。 |
"With these two methods, one has no wisdom. |
云何為二法？ |
What are the two methods? |
不喜問勝人，但貪睡 眠無精進意。 |
I don't like to ask questions about winning people, but I am greedy for sleep and have no intention of improving. |
是謂，比丘！有此二法，令人無 有智慧。 |
That’s right, bhikkhu! With these two methods, one has no wisdom. |
復有二法，令人成大智慧。 |
There are two methods that can help people achieve great wisdom. |
云何 為二法，好問他義，不貪睡眠有精進意。 |
What are the two methods? It is easy to ask others about their meaning, not to be greedy for sleep and to be diligent. |
是謂，比丘！有此二法，令人有智慧，當學 遠離惡法。 |
That’s right, bhikkhu! These two methods make people wise and they should learn to stay away from evil methods. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
19.6 （六）少於財 |
19.6 (6) Less than money |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二法，令人貧 賤，無有財貨。 |
"These two methods make people poor and humble, without wealth. |
云何為二法？ |
What are the two methods? |
若見他施時 便禁制之，又自不肯布施。 |
If you see others giving, you will restrain them, and you will not give. |
是謂，比丘！有此 二法，令人貧賤，無有財寶。 |
That’s right, bhikkhu! With these two methods, people will be poor and humble, without wealth. |
比丘！復有二 法，令人富貴。 |
Bhikkhu! There are two ways to make people rich and noble. |
云何為二法？ |
What are the two methods? |
若見人與他物 時助其歡喜，己好布施。 |
If you help them feel happy when you see people and other things, you are good at giving. |
是謂，比丘！有此二 法，令人富貴。 |
That’s right, bhikkhu! These two methods can make people rich and noble. |
如是，諸比丘！當學惠施，勿 有貪心。」 |
So it is, monks! Learn to be kind and don't be greedy. " |
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. |
19.7 （七）家貧 |
19.7 (7) Family poverty |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二法，令人生 貧賤家。 |
"With these two methods, people will be born in a poor and humble family. |
云何為二法？ |
What are the two methods? |
不孝父母、諸尊師長， 亦不承事勝己者。 |
Those who are not filial to their parents, respected teachers, and those who do not succeed in their own affairs. |
是謂，比丘！有此二法， 令人生貧賤家。 |
That’s right, bhikkhu! With these two methods, a person will be born into a poor and humble family. |
諸比丘！復有二法生豪 族家。 |
Monks! There are two ways to create a wealthy family. |
云何為二？ |
Why is the cloud two? |
恭敬父母、兄弟、宗族，將至 己家，惠施所有。 |
Respect your parents, brothers, and clan, and when you come to your own home, give everything you have. |
是謂，比丘！有此二法，生豪 族家。 |
That’s right, bhikkhu! With these two methods, a wealthy family will be born. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
19.8 （八）須深女 |
19.8 (8) Subaru Girl |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，梵志女名須深，往至尊者大拘絺羅 所。 |
At that time, the Brahma-zhi girl named Xu Shen went to the residence of the Supreme Being, Dakujira. |
到已，頭面禮足，在一面坐。 |
When we arrived, we were bowed to each other and sat on one side. |
爾時，彼梵志 女須深白拘絺羅曰： |
At that time, the girl with a deep white beard said to Kujiluo: |
「優蹋藍弗、羅勒迦藍，此 深法中，竟不受化，各取命終，世尊記此二 人曰： |
"Utamalam Buddha and Basil Kalam, in this profound Dharma, were not transformed, and each of them died. The World-Honored One recorded these two people and said: |
『一人生不用處，一人生有想無想處。 |
A life without any use, a life with thoughts but no place. |
此二人盡其壽命，各復命終，一人當為邊 地國王，傷害人民，不可稱計； |
These two will live out their lives, and each will die again. One of them will be the king of the border area, harming the people, and it is impossible to calculate; |
一人當為著 翅惡狸，飛行走獸無得脫者； |
One should be a vicious winged raccoon, a flying beast with no escape; |
命終之後各 生地獄中。』 |
After death, everyone will be reborn in hell. 』 |
然復世尊不記彼人何時當盡 苦際，何故世尊不記彼人當盡苦際？」 |
However, the World-Honored One does not remember when that person will end his suffering. Why does the World-Honored One not remember when that person will end his suffering? " |
爾時， 尊者拘絺羅語須深女人曰： |
At that time, the Venerable Kojira said to the woman Xu Shen: |
「所以世尊不 說者，皆由無人問此義故，是故，世尊不 記彼人何時當盡苦際。」 |
The reason why the World Honored One does not say anything is because no one asks about its meaning. Therefore, the World Honored One does not remember when that person will end his suffering. |
須深女人曰： |
Xu Shen woman said: |
「於是 如來以取涅槃，是故不得問之； |
"The Tathagata seeks nirvana, so he cannot ask about it; |
若當在 世者，往問其義。 |
If you are still alive, ask for its meaning. |
如今尊者拘絺羅與我說 之，彼人何時當盡苦際？」 |
Now, the Venerable Kosala told me, when will that person end his suffering? " |
爾時，尊者拘絺羅 便說此偈： |
At that time, the Venerable Kojira said this verse: |
「種種果不同， 眾生趣亦然， |
"The various fruits are different, and so are the interests of all sentient beings. |
自覺覺人者， 我無此辯說。 |
For those who are aware of themselves, I have no such argument. |
禪智解脫辯， 憶本天眼通， |
Zen wisdom frees people from reasoning, and remembers the clairvoyance of nature, |
能盡苦原本， 我無此辯說。」 |
I have no excuse for being able to eliminate all the suffering. " |
爾時，須深女人便說此偈： |
At that time, the woman Xu Shen said this verse: |
「善逝有此智， 質直無瑕穢， |
"The Good Lord has this wisdom, his character is straight and without blemishes, |
勇猛有所伏， 求於大乘行。」 |
Bravery has its drawbacks, seek the Mahayana journey. " |
是時，尊者拘絺羅復說此偈： |
At that time, the Venerable Kojirafu said this verse: |
「是意甚難得， 能獲異法要； |
"It means it is very rare to be able to obtain the essentials of different methods; |
難為能辦之， 向於奇特事。」 |
It's difficult to do anything, and I tend to do strange things. " |
爾時，尊者與彼須深女人具說法要，便發 喜心。 |
At that time, the Venerable Master and the woman with a deep beard were given the teachings, and he became very happy. |
時，彼女人即從坐起，頭面禮足，便退 而去。 |
At that moment, the woman stood up from her seat, bowed her head, her face and her feet, and then retreated. |
時，須深女人聞尊者拘絺羅所說，歡喜 奉行。 |
At that time, the women who had to listen to the words of the Venerable Kojira should be happy to follow them. |
19.9 （九）迦旃 |
19.9 (9) Jiachan |
聞如是： |
Heard this: |
一時，尊者摩訶迦遮延遊婆 那國深池水側，與大比丘眾五百人俱。 |
At one time, the Venerable Maha Kajayana Yuva was standing by the waterside of a deep pond in the country, together with five hundred great monks. |
爾時， 尊者迦遮延有此名聞，流聞四遠。 |
At that time, the fame of the Venerable Kajayan was spread far and wide. |
尊者長 老姦茶婆羅門在此遊化。 |
The Venerable Elder, the old treacherous Brahmin, wandered here. |
爾時，婆羅門聞 尊者迦遮延在此池側遊化，將五百比丘，尊 者長老功德具足，「我今可往問訊彼人。」 |
At that time, the Brahmin heard that the Venerable Kajayan was swimming in the side of this pool and took five hundred bhikkhus. The Venerable Elder had great merits and virtues and said, "I can go and question that person now." |
是時， 上色婆羅門將五百弟子，往至尊者迦遮延 所，共相問訊，在一面坐。 |
At that time, the Sangse Brahmin sent five hundred of his disciples to the residence of the Supreme Being, Kajayan. They asked each other and sat down together. |
爾時，彼婆羅門問 尊者迦遮延曰： |
At that time, the Brahmin asked the Venerable Kajayan: |
「如迦遮延所行，此非法、律， 年少比丘不向我等諸高德婆羅門作禮。」 |
As Kajayan has done, this is illegal and lawful, and young monks will not pay homage to us, the virtuous Brahmans. |
迦 遮延曰： |
Jia Zheyan said: |
「婆羅門當知，彼如來、至真、等正覺， 說此二地。 |
"Brahmans should know that the Tathagata, the most truly enlightened, speaks of these two places. |
云何為二地？ |
Why are there two places? |
一名老地，二名壯 地。」 |
One is an old man, the other two are strong men. " |
婆羅門問曰： |
The Brahmin asked: |
「何者為老地？ |
"What is the old land? |
何者為壯 地？」 |
What is the strong land? " |
迦遮延曰： |
Kajayan said: |
「正使婆羅門年在八十、九十， 彼人不止婬欲，作諸惡行，是謂婆羅門雖 可言老，今在壯地。」 |
When a Brahmin is eighty or ninety years old, he does not stop lusting and commits evil deeds. This means that the Brahmin, although he can be said to be old, is now in his prime. |
婆羅門曰： |
Brahmin said: |
「何者年壯住 在老地？」 |
Who is old enough to live in the old place? |
迦遮延曰： |
Kajayan said: |
「婆羅門！若有比丘年在 二十，或三十、四十、五十，彼亦不習婬欲，亦 不作惡行，是謂婆羅門年壯在老地。」 |
Brahmin! If there is a bhikkhu who is twenty, thirty, forty, or fifty years old, and he neither indulges in sexual desires nor commits evil deeds, it is said that a Brahmin is still young and strong. |
婆羅 門曰： |
Brahmin said: |
「此大眾中頗有一比丘不行婬法， 不作惡行乎？」 |
Is there a certain bhikkhu among this assembly who does not engage in sexual immorality or evil deeds? |
迦遮延曰： |
Kajayan said: |
「我大眾中無有一 比丘習欲作惡者。」 |
There is not a single bhikkhu in our community who is determined to do evil. |
時，婆羅門即從坐起， 禮諸比丘足，並作是語： |
At that time, the Brahmin stood up from his seat, bowed to the feet of all the monks, and said these words: |
「汝今年少住於老 地，我今年老住於少地。」 |
You will live in the old land for a short time this year, and I will live in a young land for the whole year. |
爾時，彼婆羅門復 往至迦遮延所，頭面禮足，而自陳說： |
At that time, the Brahmin returned to Kajayan's place, bowed his head, looked down, and said to himself: |
「我今 自歸迦遮延及比丘僧，盡形壽不殺。」 |
I am now returning to Kajayan and the bhikkhu monks, and I will not kill you until the end of my life. |
迦遮 延曰： |
Jia Zheyan said: |
「汝今莫自歸我，我所自歸者汝可趣 向之。」 |
Don't return to me now. You can go to the place where I return. |
婆羅門曰： |
Brahmin said: |
「尊者迦遮延，為自歸誰？」 |
Venerable Kajayan, to whom do you want to return? |
時， 尊者迦遮延便長跪向如來所般涅槃處： |
At that time, the Venerable Kajayan knelt down towards the place where the Tathagata attained parinirvana: |
「有釋種子出家學道，我恒自歸彼，然彼人 即是我師。」 |
"If there is a Buddhist monk who has become a monk and learned Taoism, I will always return to that person. However, that person is my teacher." |
婆羅門曰： |
Brahmin said: |
「此沙門瞿曇為在何 處？ |
"Where is this ascetic Qutan? |
我今欲見之。」 |
I want to see it now. " |
迦遮延曰： |
Kajayan said: |
「彼如來已取涅 槃。」 |
That Tathagata has achieved nirvana. |
婆羅門言： |
Brahman says: |
「若如來在世者，我乃可百千 由旬往問訊之。 |
"If the Tathagata were alive, I could go hundreds of thousands of miles to inquire about him. |
彼如來雖取涅槃，我今 重自歸作禮及佛、法、眾，盡其形壽，不復殺 生。」 |
Even though the Tathagata has attained Nirvana, I will now return to pay homage to the Buddha, the Dharma, and all the people. I will live out my physical life and will no longer kill any living being. " |
爾時，上色婆羅門聞尊者迦遮延所說，歡 喜奉行。 |
At that time, the Shangse Brahmin heard what the Venerable Kajayan said and followed it with joy. |
19.10 （一〇）法說 |
19.10 (1) Dharma theory |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有二人出現世間， 甚難得遇。 |
"Two people appeared in the world, very rare to meet. |
云何為二人？ |
Why are there two people? |
能說法人出現於 世，甚難得值； |
It is very rare and valuable to be able to say that a Dharma speaker appears in the world; |
能聞法人受持奉行，甚難得 值。 |
It is very rare and valuable to be able to hear the Dharma, uphold it and practice it. |
是謂，比丘！有此二人出現世間，甚難得 遇。 |
That’s right, bhikkhu! It is rare to meet these two people in the world. |
是故，諸比丘！當學說法，當學聞法。 |
Therefore, monks! You should learn to teach the Dharma, and you should learn to listen to the Dharma. |
如 是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
19.11 （一一）女 |
19.11 (11) Female |
聞如是： |
Heard this: |
一時，佛遊摩竭國界，漸來至毘 舍離城。 |
At one time, the Buddha traveled across the border of Maharaja and gradually came to the city of Vaisali. |
爾時，在毘舍離北闇婆婆利園中， 與大比丘眾五百人俱。 |
At that time, he was with a group of five hundred great monks in the Ampo Poli Garden in the north of Vaisali. |
爾時，闇婆婆利女 聞世尊來在園中，與大比丘五百人俱。 |
At that time, Anbapoli heard that the World Honored One was coming to the garden, and she was with the great bhikkhu and five hundred people. |
爾 時，彼女駕乘羽寶之車，便往出毘舍離城， 至俠道口，即到世尊所，自下車往至世 尊所。 |
At that time, the girl drove out of Vaisali City in a Yubao chariot and reached the entrance of the Xiamen Road. She then arrived at the Blessed One's place. She got off the car and went to the Blessed One's place. |
爾時，世尊遙見彼女來，便告諸比丘： |
At that time, the World-Honored One saw the girl coming from a distance and told the bhikkhus: |
「皆悉專精，勿起邪想。」 |
"Everyone knows how to specialize, don't have any evil thoughts." |
是時，女人至世尊所， 頭面禮足，在一面坐。 |
At that time, the woman came to the Lord's place and sat on one side with her head bowed and her feet bowed. |
爾時，世尊說極妙之 法。 |
At that time, the World-Honored One spoke the most wonderful Dharma. |
說極妙之法已，女白佛言： |
After explaining the wonderful Dharma, the woman said to the Buddha: |
「唯然世尊！ 當受我請，及比丘僧。」 |
Only World Honored One! You should accept my invitation and become a bhikkhu monk. |
爾時，世尊默然受女 請。 |
At that time, the World Honored One silently accepted the girl's invitation. |
女見世尊默然受請已，即從坐起，頭面 禮足，復道而歸。 |
Seeing that the World Honored One had accepted the invitation silently, the woman stood up from her seat, bowed her head, face, and feet, and returned. |
爾時，毘舍離城男女大小，聞 世尊在闇婆婆利園中，與大比丘眾五百 人俱。 |
At that time, men and women from the city of Vaishali heard that the World-Honored One was in the Ambābāli Garden, together with five hundred great bhikkhus. |
時，城中有五百億童子，乘種種羽 寶之車——其中或乘白車白馬，衣蓋、幢幡、侍 從皆白； |
At that time, there were 50 billion boys in the city, riding in all kinds of chariots with feathers and treasures—some of them were riding in white chariots and white horses, and their robes, banners, and attendants were all white; |
其中或乘赤車赤馬，衣蓋、幢幡、侍 從皆赤； |
Some of them ride in red chariots and red horses, and their clothing, flags, banners, and attendants are all red; |
或乘青車青馬，衣蓋、幢幡、侍從皆青； |
Or ride on a green chariot or a green horse, with the robes, flags, banners, and attendants all green; |
或乘黃車黃馬，衣蓋、幢幡、侍從皆黃——威容嚴 飾，如諸王法，出毘舍離城，往至世尊所，未 到之頃，道逢彼女，走打車牛，馳向城內。 |
Or riding a yellow chariot and a yellow horse, with yellow robes, flags, banners, and attendants all yellow - majestic and well-decorated, like the kings, they left the city of Vaishali and went to the World Honored One. Before they arrived, they met the girl on the road, driving a cart with oxen. Galloping towards the city. |
是 時，諸童子問女曰： |
At that time, the boys asked the girl: |
「汝是女人，應當羞辱，何 以打牛走車，馳向城內？」 |
You are a woman and you deserve to be humiliated. Why do you beat an ox and a chariot and ride towards the city? |
時女報曰： |
Shi Nu reported: |
「諸賢當 知，我明日請佛及比丘僧，是故走車耳。」 |
You sages should know that I will invite the Buddha and the bhikkhus tomorrow, so I will go to the chariot. |
童 子報曰： |
The boy reported: |
「我亦欲飯佛及比丘僧，今與汝千 兩純金，可限明日，使我等飯。」 |
I also want to feed the Buddha and the monks. I will give you a thousand taels of pure gold now so that I can wait for the meal tomorrow. |
時女報曰： |
Shi Nu reported: |
「止！ 止！族姓子！我不聽許。」 |
Stop! Stop! Clan son! I won't listen. |
童子復報： |
The boy's revenge: |
「與汝二千 兩、三千、四千、五千，乃至百千兩金，是非聽 許，明日使我等飯佛及比丘僧。」 |
I'll give you two thousand taels, three thousand, four thousand, five thousand, or even one hundred thousand taels of gold. As promised, I will send you the Rice Buddha and the Bhikkhu Sangha tomorrow. |
女報言： |
Female reporter: |
「我 不聽許。 |
"I don't listen to Xu. |
所以然者，世尊恒說： |
Therefore, the World Honored One always said: |
『有二希望， 世人不能捨離。 |
"There are two hopes that the world cannot abandon. |
云何為二？ |
Why is the cloud two? |
利望、命望。』 |
Hope of profit, hope of fate. 』 |
誰能 保我至明日者，我以先請如來，今當辦 具。」 |
Who can protect me until tomorrow? I have invited the Tathagata first, and I will prepare the tools now. " |
時，諸童子各振其手： |
At this time, all the boys raised their hands: |
「我等爾許人不如 女人也。」 |
I think many of you are not as good as women. |
作是語已，各自別去。 |
Having said this, everyone went their separate ways. |
時，諸童子往 至世尊所，頭面作禮，在一面住。 |
At that time, all the boys went to the Supreme Honored One, bowed with their heads and faces, and stayed on one side. |
爾時，世尊 見童子來，告諸比丘： |
At that time, the World-Honored One saw the boy coming and told the monks: |
「汝等比丘，觀諸童子 威容服飾，如天帝釋出遊觀時，等無差別。」 |
You bhikkhus, look at the majesty, appearance and clothing of the boys, just like the emperor of heaven when he was released to visit. There is no difference between them. |
爾時，世尊告童子曰： |
At that time, the World-Honored One told the boy: |
「世間有二事，最不可 得。 |
"There are two things in the world, the most unattainable. |
云何為二？ |
Why is the cloud two? |
有反復之人，作小恩常 不忘，況復大者？ |
There are people who are repetitive and never forget small favors. What about those who do big things? |
是謂，諸童子！有此二事，最 不可得。 |
That is to say, boys! These two things are the most unattainable. |
童子當知，念有反復，亦識使 小恩不忘，況復大者。」 |
Children should know that there are repeated thoughts, but also know that small kindnesses will not be forgotten, and big things will happen again. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「知恩識反復， 恒念教授人； |
"Knowledge and kindness are repeated, and constant thoughts teach people; |
智者所敬侍， 名聞天世人。 |
Respected by wise men, his reputation is well-known in the world. |
「如是。 |
"That's right. |
諸童子！當知作是學。」 |
Boys! You should know that doing is learning. " |
爾時，世尊具 與諸童子說微妙法。 |
At that time, the World Honored One spoke the subtle Dharma to the boys. |
聞已，各從坐起，頭面 禮足，便退而去。 |
After hearing this, everyone stood up from their seats, bowed their heads and faces, and then retreated. |
是時，女人即其夜，辦種種甘 饌飲食，敷諸坐具，清旦便白： |
At that time, the woman spent her night preparing all kinds of sweet food and drinks, and spreading them on all the sitting utensils. |
「時到，今正是 時，唯願世尊臨顧鄙舍。」 |
The time has come, and now is the time. I only hope that the World Honored One will come and pay attention to me. |
爾時，世尊著衣持 鉢，將諸比丘前後圍遶，往至毘舍離城，到 女舍。 |
At that time, the World Honored One, wearing robes and holding an alms bowl, surrounded the monks in front and back, and went to the city of Vaisali to the girl's house. |
是時，女見世尊坐定，手 自 擎食上佛 及比丘僧。 |
At that time, the woman saw the World Honored One sitting still, holding food in his hands and carrying it to the Buddha and the monks. |
飯佛及比丘僧已，行清淨水已， 更取小金鏤座，在佛前坐。 |
After the rice Buddha and the monks had finished walking in the pure water, they took a small gold carved seat and sat in front of the Buddha. |
爾時，女白世尊 曰： |
At that time, Nubai said to the World-Honored One: |
「此闇婆婆利園用奉上如來及比丘僧， 使當來、過去、現在眾僧，得止住中，願世尊 受此園。」 |
This Ampo Poli Garden is dedicated to the Tathagata and the bhikkhu monks, so that all the monks who are coming, past, and present can stop and abide. May the World Honored One accept this garden. |
爾時，世尊為彼女故，便受此園。 |
At that time, the World Honored One accepted this garden for the sake of that daughter. |
世 尊便說此呪願： |
The World-Honored One then spoke this vow: |
「園果施清涼， 橋樑渡人民； |
"The fruits of the garden bring coolness, and the bridges bring people across; |
近道作圊廁， 人民得休息。 |
A shortcut is used as a toilet so that people can rest. |
晝夜獲安隱， 其福不可計； |
Having peace day and night is a blessing beyond measure; |
諸法戒成就， 死必生天上。」 |
If all the Dharma and precepts are fulfilled, death will lead to rebirth in heaven. " |
爾時，世尊說此記已，即起而去。 |
At that time, the World-Honored One said this and immediately got up and left. |
爾時，女聞 佛所說，歡喜奉行。 |
At that time, the woman heard what the Buddha said and followed it happily. |
斷愛及師子 無智、少於財 |
Cut off love and master, no wisdom, less than wealth |
家貧、須深女 迦旃、法說、女 |
A girl from a poor family with a deep beard. Kachan, Dharma, a girl. |
增壹阿含經卷第十 |
Volume 10 of the Agama Sutra |
20.1 （一） |
20.1 (1) |
增壹阿含經卷第十一 |
The eleventh volume of the Agama Sutra |
東晉 罽 賓三藏瞿曇僧伽提婆譯 |
Eastern Jin Dynasty, translated by Bin Sanzang, Qu Tan Sangha Deva |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當親近善知識，莫 習惡行，信於惡業。 |
"Be close to good teachers, and do not practice evil deeds or believe in evil deeds. |
所以然者，諸比丘！親 近善知識已，信便增益，聞、施、智慧普悉增益。 |
So, monks! If you get close to a good teacher, your faith will increase, and your hearing, giving, and wisdom will increase. |
若比丘親近善知識，莫習惡行。 |
If a bhikkhu is close to a good teacher, he should not practice evil deeds. |
所以然 者，若近惡知識，便無信、戒、聞、施、智慧。 |
Therefore, if you are close to evil knowledge, you will have no faith, discipline, hearing, charity, and wisdom. |
是故， 諸比丘！當親近善知識，莫近惡知識。 |
Therefore, monks! Stay close to good teachers and avoid evil teachers. |
如是， 諸比丘！當作是學。」 |
So, bhikkhus! Think of it as learning. " |
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. |
20.2 （二） |
20.2 (2) |
聞如是： |
Heard this: |
一時，佛在羅閱城迦羅陀竹園 所，與大比丘五百人俱。 |
At one time, the Buddha was staying at the Kaladha Bamboo Garden in Luoyue City, together with five hundred great monks. |
前後圍遶而為說 法。 |
The explanations are made around the front and back. |
爾時，提婆達兜將五百比丘去如來不 遠而逕過。 |
At that time, Devadatta passed by with five hundred bhikkhus not far from the Tathagata. |
世尊遙見提婆達兜自將門徒， 便說此偈： |
When the World-Honored One saw Devadatu making disciples from afar, he said this verse: |
「莫親惡知識， 亦莫愚從事； |
"Don't hate knowledge, and don't engage in foolishness; |
當近善知識， 人中最勝者。 |
Become a good teacher, the most victorious among men. |
人本無有惡， 習近惡知識， |
There is no evil in man. He is accustomed to the knowledge of evil. |
後必種惡根， 永在闇冥中。」 |
In the future, evil roots will be planted, and they will remain in darkness forever. " |
是時，提婆達兜五百弟子聞世尊說此偈已， 便來至世尊所，頭面禮足，在一面坐。 |
At that time, Devadatu's five hundred disciples heard that the Blessed One had said this verse, and they came to the Blessed One's place, bowed their heads, and sat down on one side. |
斯須 退坐，向世尊悔過： |
Sisu sat down and repented to the World Honored One: |
「我等愚惑，無所識知， 唯願世尊受我等懺悔。」 |
We are foolish and ignorant, and I only hope that the World Honored One will accept our repentance. |
爾時，世尊受彼五百 比丘懺悔，便與說法，令得信根。 |
At that time, the World-Honored One accepted the confession of those five hundred bhikkhus, and then taught him the Dharma, so that they could gain the root of faith. |
爾時，五百 比丘在閑靜之處思惟深法。 |
At that time, five hundred monks were meditating on the profound Dharma in a quiet place. |
所以然者， 族姓子出家學道，以信堅固，修無上梵行。 |
Therefore, a son of this clan becomes a monk, studies the Tao, strengthens his faith, and cultivates the supreme holy life. |
爾時，彼五百比丘便成阿羅漢： |
At that time, those five hundred bhikkhus became Arahants: |
生死已盡，所 作已辦，梵行已立，更不復受胎有，如實知 之。 |
Birth and death are over, what has been done has been done, and the holy life has been established. There is no more conception and existence. Know it as it is. |
爾時，五百人成阿羅漢。 |
At that time, five hundred people became Arhats. |
諸比丘聞佛所 說，歡喜奉行。 |
When all the bhikkhus heard what the Buddha said, they rejoiced and followed it. |
20.3 （三） |
20.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊與無央數之眾圍遶說法。 |
At that time, the World Honored One and countless people gathered around him to preach the Dharma. |
是 時，曇摩留支在靜室中，獨自思惟，入禪三 昧，觀見前身在大海中作魚，身長七百由 旬。 |
At that time, Tamaluzhi was in a quiet room, thinking alone, entering into Zen samadhi, and saw his previous body as a fish in the sea, with a body length of seven hundred yojanas. |
即從靜室起，猶如力士屈申臂頃，便 往至大海中故死屍上而經行。 |
That is, from the quiet room, like a strong man bending his arms, he went to the sea and walked on the dead body. |
爾時，曇摩留 支便說此偈： |
At that time, Tanmoliuzhi said this verse: |
「生死無數劫， 流轉不可計； |
"Life and death are countless eons, and the flow is unpredictable; |
各各求所安， 數數受苦惱。 |
Everyone seeks peace, and counts his sufferings. |
設復見身已， 意欲造舍宅； |
Suppose you see yourself again and want to build a house; |
一切支節壞， 形體不得全。 |
If all the joints are broken, the body will not be complete. |
心已離諸行， 愛著永無餘； |
The heart has left all actions, and love will never remain; |
更不受此形， 長樂涅槃中。」 |
Not to be affected by this form, I will be in Nirvana of everlasting happiness. " |
爾時，尊者曇摩留支說此偈已，即從彼沒， 來至舍衛祇洹精舍，往至世尊所。 |
At that time, the Venerable Tamalyuji had said this verse, and then he left from there and came to Savatti Jirhuan Jingshe and went to the Blessed One's residence. |
爾時，世 尊見曇摩留支來，作是告曰： |
At that time, the World-Honored One saw the Tamalyu tribe coming, and he said: |
「善哉！曇摩留 支！久來此間。」 |
How good! Tamariuzhi! Come here after a long time. |
曇 摩留支白世尊曰： |
Tan Maliuzhi said to the World-Honored One: |
「如是。 |
"That's right. |
世 尊！久來此間。」 |
World Honored One! Been here for a long time. " |
爾時，上坐及諸比丘各生斯 念： |
At that time, all the monks who were sitting on the throne thought: |
「此曇摩留支恒在世尊左右，然今世尊告 曰： |
"This Tamalyu Branch is always at the Blessed One's side, but now the Blessed One says: |
『善哉！曇摩留支！久來此間。』 |
"How good!" Tamariuzhi! Been here for a long time. 』 |
」 |
|
爾時，世尊知 諸比丘心中所念，欲斷狐疑故，便告諸比 丘： |
At that time, the World-Honored One knew what was in the minds of the bhikkhus and wanted to put an end to their doubts, so he told the bhikkhus: |
「非為曇摩留支久來此間，故我言此義。 |
"It is not because Tamariuzhi has been here for a long time that I say this. |
所以然者，昔者過去無數劫時，有定光 如來、至真、等正覺、明行成為、善逝、世間解、無上 士、道法御、天人師，為佛、眾祐，出現於世，治在 鉢摩大國，與大比丘眾十四萬八千人俱。 |
Therefore, in the past for countless kalpas, there was the Tathagata of Dingguangguang, the Supreme True Enlightenment, the Perfection of Ming and Conduct, the Good Passion, the Understanding of the World, the Supreme One, the Protector of the Way and the Dharma, the Teacher of Heaven and Man, who appeared as the Buddha and the protector of all. When he was alive, he ruled in the great country of Bama, with a group of 148,000 great bhikkhus. |
爾 時，四部之眾不可稱計，國王、臣吏、人民之類， 皆來供養給其所須。 |
At that time, the people of the four tribes were countless, and the kings, officials, and people all came to provide for them. |
「爾時，有梵志名耶若 達，在雪山側住，看諸祕讖，天文、地理靡不 貫博，書 疏 文字亦悉了知，諷誦一句五百言 大人之相亦復了知，事諸火神、日月、星宿，教 五百弟子宿夜不惓。 |
"At that time, there was a Brahma scholar named Yaruda who was staying on the side of the snow-capped mountains. He read various secrets and prophecies. He had an extensive knowledge of astronomy and geography. He also understood the calligraphy and writing. He also recited a five-hundred-word recitation of the great master's appearance and understood it. , serve the gods of fire, the sun, the moon, and the stars, and teach the five hundred disciples to stay awake all night. |
耶若達梵志有弟子 名曰雲雷，顏貌端政，世之希有，髮紺青色。 |
Yeroda Brahma had a disciple named Yun Lei, who was rare in the world in appearance and had a cyanotic blue color. |
雲雷梵志聰明博見，靡事不通，恒為耶若 達所見愛敬，不去須臾。 |
Yunlei Fanzhi is smart and insightful, and he is ignorant of everything. He is always loved and respected by Yeruoda and will not leave him for even a moment. |
是時，婆羅門所行 呪術，盡皆備舉。 |
At that time, all the Brahmana arts were ready for practice. |
「爾時，雲雷梵志便作是念： |
"At that moment, Yunlei Fanzhi thought as follows: |
『我今所應學者悉皆備已。』 |
"I have all the scholars I need now." 』 |
然復自念： |
Then he thought to himself: |
『書籍 所載，諸有學梵志行術過者，當報師恩。 |
It is recorded in the books that all those who have studied Brahma and practiced martial arts should repay their teacher's kindness. |
又 我今日所應學者皆復知之，我今宜可報 於師恩。 |
Also, all the scholars I taught you today know it again, so I should repay my teacher's kindness now. |
然復貧匱，空無所有可用供養師 者； |
However, he has returned to poverty and has nothing left to support his teacher; |
宜當往詣國界求所須者。』 |
It is better to go to the borders of the country to ask for what you need. 』 |
「爾時，雲雷梵 志便往至師所，而白師曰： |
"At that time, Yun Lei Fanzhi went to the master's place, and Master Bai said: |
『梵志所學技 術之法，今悉知已，然復書籍所載，諸有學 術過者，當報師恩。 |
Now that I know all about the techniques learned by Fanzhi, I will read them in the books. Those who have failed in their academic skills should repay their teacher's kindness. |
然復貧乏，無有金銀珍 寶可用供養者，今欲詣國界求索財物，用 供養師。』 |
However, he has become poor again and has no gold, silver or treasure to support him. Now he wants to go to the borders of the country to seek wealth and use it to support the teacher. 』 |
「爾時，耶若達婆羅門便作是念： |
"At that time, Brahmin Yaroddha thought as follows: |
『此 雲雷梵志我之所愛，不去心首。 |
This Yunlei Fanzhi is what I love, and will not leave my heart. |
設吾死者 尚不能別離，何況今日欲捨吾去。 |
Suppose I can't leave you when I die, let alone leave me today. |
我今當 作何方宜，使留得住耶？』 |
What should I do now to keep him here? 』 |
「是時，耶若達梵志 即告雲雷曰： |
"At that time, Yaruda Brahma told Yun Lei: |
『汝梵志！今故有婆羅門所應 學者，卿尚不知。』 |
"Ru Fan Zhi!" Nowadays, there are scholars who belong to Brahmans, but you don’t know about them yet. 』 |
是時，雲雷梵志便前白師： |
At this time, Yunlei Fanzhi came to Master Bai: |
『唯願見教，何者未誦？』 |
"I only wish to see the teachings, who has not recited them?" 』 |
是時， 耶若達梵志便 思惟造五百言誦，告雲雷曰： |
At that time, Yeroda Brahma thought about it, composed five hundred words of recitation, and said to Yun Lei: |
『今有此書 名五百言誦，汝可受之。』 |
"Now there is a five-hundred-word recitation of the title of this book, which you can accept." 』 |
雲雷白言： |
Yun Lei Bai Yan: |
『願師 見授，欲得諷誦！』 |
"May the teacher see you and learn how to recite it!" 』 |
「比丘當知，爾時，耶若達便 授弟子此五百言誦。 |
"Bhikkhus, you should know that at that time, Yaroddha taught his disciples these five hundred words of recitation. |
未逕幾日，悉皆流 利。 |
Within a few days, everyone was fluent. |
是時，耶若達婆羅門告五百弟子曰： |
At that time, Brahmin Yaroddha told his five hundred disciples: |
『此 雲雷梵志技術悉備，無事不通，即以立名， 名曰超術。 |
This Yunlei Fanzhi is very skilled in everything and knows everything, so he is famous for it and is called Chaoshu. |
此超術梵志極為高才，天文、地理 靡不觀博，書 疏 文字亦悉了知。』 |
This super-skilled Brahma is extremely talented. He has extensive knowledge of astronomy and geography, and he also knows a lot about calligraphy and writing. 』 |
爾時，超術 梵志復經數日，復白師曰： |
At that time, Chaoshu Fanzhi repeated the sutra for several days, and Master Bai said: |
『梵志所學技術 之法，今悉知已，然復書籍所載，諸有學術 過者，當報師恩。 |
Now that I know all about the techniques learned by Fanzhi, I will read them in the books. Those who have academic shortcomings should repay their teacher's kindness. |
加復貧乏，無有金銀珍寶 可用供養師者，今欲詣國界求索財物， 用供養師，唯願聽許！』爾時，耶若達梵志告 曰： |
I have become increasingly poor and have no gold, silver or treasure to support my teacher. Now I want to go to the border of the country to seek wealth and use it to support my teacher. I am willing to listen to my promise! ’ At that time, Yaroddha Brahma said: |
『汝知是時。』 |
"You know it's time." 』 |
超術梵志前禮師足，便退而 去。 |
Chaoshu Brahma bowed before the master and then retreated. |
「爾時，鉢摩大國去城不遠，有眾梵志普集 一處，欲共大祠，亦欲講論。 |
"At that time, not far from the city of Bomo, a large number of Brahma saints gathered together, wanting to share the temple and give lectures. |
時，有八萬四千 梵志共集。 |
At that time, there were 84,000 Brahma books gathered together. |
第一上坐亦復諷誦外道書 疏 ， 莫不練知，天文、地理、星宿變怪，皆悉了知。 |
In the first sitting, he also satirized and recited the pagan books "Shu". He practiced his knowledge and became aware of astronomy, geography, and the strange changes in the stars. |
各欲散時，便以五百兩金及金杖一枚，金澡 罐一枚，牛千頭，用奉上師，與第一上坐。 |
When everyone wants to leave, they bring five hundred taels of gold, a gold staff, a gold bath pot, and a thousand oxen to the guru, and sit with the first guru. |
「爾 時，超術梵志聞，去鉢摩大國不遠，有諸梵 志八萬四千集在一處，其有試術過者，便與 五百兩金及金杖一枚，金澡罐一 枚 ，大牛千頭。 |
"At that time, the Brahma Chronicles of Chaoshu heard that not far from the great country of Bama, there were eighty-four thousand Brahmas gathered in one place. Among them, those who had tried the magic were given five hundred taels of gold and a golden staff. One bath pot is worth a thousand heads of cattle. |
是時，超術梵志自念： |
At that time, the transcendental Brahma thought to himself: |
『我今何故家家乞求？ |
Why should I beg every house now? |
不 如詣彼大眾共捔技術。』 |
It is better to share the technology with others. 』 |
是時，超術梵志便 往至大眾所。 |
At that time, the super-magical Brahma will go to the public place. |
「爾時，眾多梵志遙見超術梵志， 各各高聲喚曰： |
"At that time, many Brahma-jūs saw the Super-Magical Brahma-zhi in the distance, and each of them shouted loudly: |
『善哉！祠主，今獲大利，乃使 梵天躬自下降。』 |
"How good!" Lord of the temple, you have gained great profit now, which makes Brahma bow down. 』 |
時，八萬四千諸梵志等各起 共迎，異口同音而作是語： |
At that time, 84,000 Brahma saints and others stood up to greet each other and said the following words with the same voice: |
『善來，大梵神天！』時， 超術梵志便生此念： |
"Good Lord Brahma Heaven! ’ At that time, this thought came to the mind of the transcendental Brahma: |
『此諸梵志謂呼吾是梵 天，然復吾亦非梵天。』 |
"These Brahma aspirations say that I am Brahma, but I am not Brahma either." 』 |
是時，超術梵志語諸婆 羅門曰： |
At that time, the Super-Magical Brahma said to the Brahmins: |
『止！止！諸賢！勿呼吾是梵天也。 |
"end! end! All sages! Don't call me Brahma. |
汝等 豈不聞乎？ |
Don’t you hear it? |
雪山北有大梵志眾師，名耶若 達，天文、地理靡不貫練。』 |
In the north of the snow-capped mountains, there is a group of great Brahma masters named Yeroda, who are very skilled in astronomy and geography. 』 |
諸梵志曰： |
Zhu Fanzhi said: |
『吾等聞 之，但不見耳！』超術梵志曰： |
"We hear it, but we don't hear it!" ” Chaoshu Brahma said: |
『我是其弟子，名 曰超術。』 |
"I am his disciple, called Chaoshu. 』 |
是時，超術梵志便向彼眾第一上坐 而告之曰： |
At that time, Chaoshu Brahma Zhi sat down to the leader of the group and told him: |
『設知技術者，向吾說之。』 |
"If you know the technology, tell me about it." 』 |
「爾時， 彼眾第一上坐即向超術梵志誦三藏技 術，無有漏失。 |
"At that time, the first of the group sat down and immediately recited the Tipitaka technique to the Chaoshu Brahma without any omissions. |
時，超術婆羅門復語彼上坐 曰： |
At that time, the Chaoshu Brahman spoke to him as he sat down and said: |
『一句五百言，今可說之。』 |
"One sentence of five hundred words can be said now." 』 |
是時，彼上坐曰： |
At that time, he sat down and said: |
『我不解此義，何等是一句五百言者？』 |
"I don't understand this meaning. How can it be a sentence of five hundred words?" 』 |
時，超術 梵志告曰： |
At that time, Chaoshu Fanzhi said: |
『諸賢！默然聽說一句五百言大人 之相。』 |
"All sages!" Silently I heard a sentence of five hundred words about the appearance of an adult. 』 |
「比丘當知，爾時，超術梵志便誦三藏之 術，及一句五百言大人之相。 |
"Bhikkhus, you should know that at that moment, the Super-Magical Brahma will recite the techniques of the Tripitaka and a five-hundred-word line of the great master's words. |
爾時，八萬四千梵 志歎未曾有： |
At that time, the eighty-four thousand Brahmins sighed and said: |
『甚奇！甚特！我等初不聞一句五 百言大人之相，今尊者宜在上頭第一上坐。』 |
"It's amazing! Shit! I have never heard of a five-hundred-word gentleman's appearance for the first time, but now it is appropriate for your venerable one to sit in the highest position. 』 |
「爾時，超術梵志移彼上坐已，便在第一上 頭坐。 |
"At that time, Chaoshu Brahma Zhi moved to the top and sat down on the first floor. |
爾時，彼眾上坐極懷瞋恚，發此誓願： |
At that time, those people sat on the throne with great anger and made this vow: |
『今此人移我坐處，自補其處。 |
"Now this man has moved me to where I am sitting, and he has taken up his own place." |
我今所誦經 籍，持戒苦行，設當有福者，盡持用作誓： |
The scriptures I am reciting today are to uphold the precepts and practice asceticism. If you are likely to be blessed, I will make an oath to uphold them: |
「此 人所生之處，所欲作事，我恒當壞敗其功。」 |
Wherever this person is born, whatever he wants to do, I will always destroy his achievements. |
』 |
』 |
「是時，彼施之主即出五百兩金及金杖一枚， 金澡罐一枚，牛千頭，好女一人，持用與上 坐使呪願。 |
"At that time, the master of the charity presented five hundred taels of gold, a gold staff, a gold bath pot, a thousand oxen, and a good woman, who held them and sat down to make her vows. |
爾時，上坐告主人曰： |
At that time, he sat down and told his master: |
『我今受此 五百兩金及金杖、金澡罐，當用供養師。 |
I now receive five hundred taels of gold, a gold staff, and a gold bath pot, to use as an offering to the master. |
此 女人，及牛千頭還施主人。 |
This woman gave back to her master as well as a thousand cattle. |
所以然者，吾不 習欲，亦不積財。』 |
Therefore, I do not indulge in desires, nor do I accumulate wealth. 』 |
「是時，超術梵志受此金杖、 澡罐已，便往詣鉢摩大國。 |
"At that time, the Chashu Brahma received this golden rod and bath pot, and then went to the great country of Bomo. |
其王名曰光明。 |
His king's name is Guangming. |
時，彼國王請定光如來及比丘眾衣食供 養。 |
At that time, the king asked Dingguang Tathagata and the monks to provide him with food and clothing. |
時，彼國王告令城內： |
At that time, the king issued an order to the city: |
『其有人民有香 華，盡不得賣，若有賣者當重罰之； |
"The people and incense and flowers there are not allowed to be sold, and anyone who sells them will be severely punished; |
吾自 出買，不須轉賣。』 |
I bought it myself and don’t need to resell it. 』 |
復勅人民，掃灑令淨，勿 使有土沙穢惡； |
Again, the people are ordered to sweep and sprinkle to ensure that there is no dust or dirt; |
懸繒幡蓋，香汁塗地，作 倡妓樂，不可稱計。 |
Hanging flags and coverings, spreading fragrant juice on the ground, and promoting prostitution, it is not a plan. |
「爾時，彼梵志見已，便問 行道人曰： |
"At that time, when Brahma Zhi saw him, he asked the Taoist: |
『今是何日？ |
What day is it? |
掃灑道路，除治不淨， 懸繒幡蓋，不可稱計。 |
Sweeping and sprinkling the roads will remove the impurities, and hanging flags and flags to cover them cannot be counted as a plan. |
將非國主太子有所 娉娶？』 |
Will the prince who is not the lord of the country marry someone else? 』 |
彼行道人報曰： |
The Taoist reported: |
『梵志不知耶？ |
Fan Zhi doesn't know? |
鉢摩大 國王今請定光如來、至真、等正覺，衣食供 養，故平治道路，懸繒幡蓋耳。』 |
King Bomoda now invites the Tathagata Dingguang, the Supreme True Enlightenment, to provide him with food and clothing, so that the roads can be made smooth and banners can be hung to cover his ears. 』 |
然梵志祕記 亦有此語： |
However, Fanzhi Miji also has this saying: |
『如來出世，甚難得遇，時時乃出， 實不可見，猶如優曇鉢華，時時乃出。』 |
"The emergence of the Tathagata is very rare. It appears from time to time. It is invisible. It is like the flower of Udamba. It appears from time to time." 』 |
此亦 如是，如來出現於世，甚不可值。 |
This is also true. The appearance of the Tathagata in the world is extremely worthless. |
又梵志書 亦有語： |
There is also a saying in the Book of Brahma: |
『有二人出世甚難得值。 |
"It's very rare for two people to be born. |
云何二 人？ |
Why are there two people? |
如來及轉輪聖王。 |
Tathagata and the Wheel-turning Holy King. |
此二人出現甚難得 值。』 |
The appearance of these two people is extremely rare. 』 |
爾時，彼復作是念： |
At that time, he thought again: |
『我今可急速報佛 恩，今且以此五百兩金奉上定光如來。』 |
"Now I can quickly repay the Buddha's kindness, and now I will offer these five hundred taels of gold to the Tathagata of Dingguang." 』 |
復 作是念： |
To repeat, read: |
『書記所載，如來不受金銀珍寶； |
“It is recorded in the scribe that the Tathagata does not accept gold, silver or treasures; |
我 可持此五百兩金，用買華香，散如來上。』 |
I can hold these five hundred taels of gold and use them to buy flowers and incense to scatter on the Tathagata. 』 |
「是時，梵志即入城內求買華香。 |
"At that time, Brahma Zhi went into the city to buy flowers and incense. |
爾時，城 中行人報曰： |
At that time, a pedestrian in the city reported: |
『梵志不知耶？ |
Fan Zhi doesn't know? |
國王有教令，其 有香華賣者當重罰之。』 |
The king has decreed that anyone who sells incense should be severely punished. 』 |
時，彼超術梵志便 作是念： |
At that time, the transcendental Brahma Chi thought as follows: |
『是我薄祐，求華不獲，將知如何？』 |
"It's me who has given me poor blessings. If you ask for flowers but don't get them, what will you know?" 』 |
便 還出城，在門外立。 |
Then he went out of the city and stood outside the gate. |
「爾時，有婆羅門女名曰 善味，持水瓶行取水，手執五枚華。 |
"At that time, there was a Brahmin girl named Shantai, who was walking to fetch water with a water bottle and five flowers in her hand. |
梵志見 已，語彼女人曰： |
Seeing this, Fan Zhi said to the woman: |
『大妹！我今須華，願妹見賣 與我。』 |
"Big sister!" I want to be beautiful now, and I hope my sister will sell it to me. 』 |
梵志女曰： |
Fan Zhi female said: |
『我何時是汝妹？ |
When did I become your sister? |
為識我父 母不？』 |
Do you want to know my parents? 』 |
時，超術梵志復生此念： |
At that time, the transcendental Brahma revived this thought: |
『此女人性行寬 博，意在戲笑。』 |
"This woman is tolerant and generous, and she is meant to make fun of her." 』 |
即復語言： |
Instantaneous language: |
『賢女！我當與價，是 非見惠此華。』 |
"Wonderful woman!" I should give you the price, right or wrong, I will benefit from this flower. 』 |
梵志女曰： |
Fan Zhi female said: |
『豈不聞大王有嚴 教，不得賣華乎？』 |
"Don't you hear that your Majesty has strict teachings and you are not allowed to sell your beauty?" 』 |
「梵志曰： |
"Fan Zhi said: |
『賢女！此事無苦， 王不奈汝何！我今急須此五枚華，我得此 華，汝得貴價。』 |
"Wonderful woman!" This matter is painless, why can’t the king help you! I am in urgent need of these five flowers. If I get this flower, you will get a valuable price. 』 |
梵志女曰： |
Fan Zhi female said: |
『汝急須華，欲作何 等？』 |
"You are so anxious for the flowers, what do you want to do?" 』 |
梵志報曰： |
Fanzhi reported: |
『我今見有良地，欲種此華。』 |
"Now that I have found a good land, I want to plant this flower." 』 |
梵 志女曰： |
Fan Zhi female said: |
『此華以離其根，終不可生。 |
If this flower is separated from its roots, it will never grow. |
云何方 言我欲種之？』 |
How can I tell you that I want to plant it? 』 |
梵志報曰： |
Fanzhi reported: |
『如我今日所見良 田，種死灰尚生，何況此華？』 |
"As I see today, in the fertile fields, dead ashes are still alive, so how much more are these flowers?" 』 |
「梵志女曰： |
"Female Brahma said: |
『何者 是良田，種死灰乃生乎？』 |
"What is fertile land? How can it be planted with dead ashes to grow?" 』 |
梵志報曰： |
Fanzhi reported: |
『賢女！有 定光佛、如來、至真、等正覺，出現於世。』 |
"Wonderful woman!" There are Dingguang Buddha, Tathagata, Zhenzhen, etc. who are fully enlightened, appearing in the world. 』 |
梵志 女曰： |
Fanzhi woman said: |
『定光如來為何等類？』 |
"What are the categories of Dingguang Tathagata?" 』 |
梵志即報彼女 曰： |
Fanzhi reported to the girl and said: |
『定光如來者，有如是之德，有如是之 戒，成諸功德。』 |
"The Tathagata Dingguang has such virtues, has such precepts, and achieves all kinds of merits and virtues." 』 |
梵志女曰： |
Fan Zhi female said: |
『設有功德者，欲 求何等福？』 |
"What blessings do you desire if you have merit?" 』 |
梵志報曰： |
Fanzhi reported: |
『願我後生當如定光 如來、至真、等正覺，禁戒、功德亦當如是。』 |
"I hope that in my future life, I will be like the Tathagata, the Tathagata, the truest, and the most enlightened person, and that I will be able to practice fasting and meritorious deeds like this." 』 |
「梵志 女曰： |
"Fan Zhi's daughter said: |
『設汝許我世世作夫婦，我便與汝華。』 |
"Suppose you allow me to be husband and wife from generation to generation, and I will marry you." 』 |
梵志曰： |
Fanzhi said: |
『我今所行，意不著欲。』 |
"What I am doing now is not based on desire." 』 |
梵志女曰： |
Fan Zhi female said: |
『如 我今身不求為汝作妻，使我將來世與汝 作妻。』 |
"If I don't ask to be your wife in this life, I will be your wife in the future life." 』 |
超術梵志曰： |
Chaoshu Brahma said: |
『菩薩所行，無有愛惜，設 與我作妻者，必壞我心。』 |
"Bodhisattvas do things without caring. Anyone who wants to be my wife will definitely break my heart." 』 |
梵志女曰： |
Fan Zhi female said: |
『我終不 壞汝施意，正使持我身施與人者，終不壞 施心。』 |
"I will never destroy your intention to give, and those who use my body to give to others will never destroy your intention to give." 』 |
是時，便持五百金錢，用買五枚華，與 彼女人，共作誓願，各自別去。 |
At that time, he took five hundred gold coins and used them to buy five flowers. He and the woman made a vow together and went their separate ways. |
「是時，定光如 來、至真、等正覺時到著衣持鉢，與比丘僧 前後圍繞，入鉢摩大國。 |
"At that time, the Tathagata Dingguang, the most truly enlightened, came to the great kingdom of Bama, wearing robes and holding an alms bowl, surrounded by monks and monks in front and back. |
時，超術梵志遙見 定光如來顏貌端政，見莫不歡，諸根寂 靜，行不錯亂，有三十二相、八十種好。 |
At that time, the Chaoshu Brahma saw the Tathagata Dingguang in the distance with a dignified appearance. He was delighted to see him. His faculties were quiet, his behavior was not chaotic, and he had thirty-two signs and eighty kinds of goodness. |
猶如 澄水無有穢濁，光明徹照，無所罣礙。 |
Just like clear water without any turbidity, the light shines brightly without any turbidity. |
亦如 寶山，出諸山上。 |
It is also like the treasure mountain, which comes out of the mountains. |
見已，便發歡喜心，於如來 所持此五莖華，至定光如來所。 |
Seeing this, he felt joyful and held the five-stem flower in the Tathagata's place until he reached the Tathagata of Dingguang. |
到已，在一 面住。 |
We've arrived and stayed together. |
「時，超術梵志白定光佛言： |
"At that time, the super-skilled Brahma Zhi Bai Dingguang Buddha said: |
『願見採受， 設 世尊今不授決者，便當於此處斷其 命根，不願此生。』 |
"I wish you could accept it. If the World-Honored One does not grant the decision now, I should cut off his life root here and do not want to live in this life." 』 |
爾時，世尊告曰： |
At that time, the World-Honored One said: |
『梵志！不可 以此五莖華授無上等正覺。』 |
"Brahma!" Do not use this five-stem flower to impart supreme enlightenment. 』 |
梵志白言： |
Fanzhi Baiyan: |
『願 世尊與我說菩薩所行法！』定光佛告曰： |
"May the World Honored One tell me the Dharma practiced by Bodhisattvas!" Dingguang Buddha said: |
『菩 薩所行，無所愛惜。』 |
"What a Bodhisattva does, there is nothing to cherish." 』 |
「爾時，梵志便說偈言： |
"At that time, Brahma Zhi said a verse: |
「『不敢以父母， 持施與外人； |
“‘Don’t dare to treat others as parents and continue to give to outsiders; |
諸佛真人長， 亦復不敢施。 |
Even if the Buddhas are really long, they will not dare to give. |
日月周行世， 此二不可施； |
As the sun and moon move around the world, these two cannot be applied; |
餘者盡可施， 意決無有難。』 |
The rest can be given as much as possible, and there will be no difficulty. 』 |
「爾時，定光佛復以此偈報梵志曰： |
"At that time, Dingguang Buddha responded to Brahma Chi with this verse: |
「『如汝所說施， 亦不如來言； |
"'As you said, giving is not as good as what you said; |
當忍億劫苦， 施頭身耳目。 |
You should endure hundreds of millions of kalpas of suffering and be kind to your head, body, ears, and eyes. |
妻子國財寶， 車馬僕從人； |
Wife, national treasure, chariots, horses and servants; |
設能堪與者， 今當授汝決。』 |
If you are worthy of it, I will grant you the decision now. 』 |
「爾時，摩納復說此偈： |
"At that time, Mona again said this verse: |
「『大山熾如火， 億劫堪頂戴； |
"'The mountains are as blazing as fire, and can bear them for billions of kalpas; |
不能壞道意， 唯願時授決。』 |
You can't harm the will of the Tao, but you can only give the decision when the time comes. 』 |
「爾時，定光如來默然不語。 |
"At that time, Dingguang Tathagata remained silent. |
時，彼梵志手執 五莖華，右膝著地，散定光如來，並作是 說： |
At that time, Brahma Zhi held five flower stalks in his hand, put his right knee on the ground, scattered the light of the Tathagata, and said: |
『持是福祐，使將來世當如定光如來、 至真、等正覺，而無有異！』即自散髮在于淤 泥。 |
"Uphold this blessing, so that in the future, you will be like the Tathagata of Dingguang, the ultimate true enlightenment, and there will be no difference!" ” That is, it spreads spontaneously in the mud. |
『若如來授我決者，便當以足蹈我髮上 過。』 |
"If the Tathagata grants me the power of judgment, then you should step on my hair with your feet." 』 |
「比丘當知： |
"Monks should know: |
爾時，定光如來觀察梵志心 中所念，便告梵志曰： |
At that time, Dingguang Tathagata observed what was in Brahma Zhi's mind and told Brahma Zhi: |
『汝將來世當作釋迦 文佛、如來、至真、等正覺。』 |
“You will be regarded as the Buddha Sakyamuni, the Tathagata, the Supreme Being, and other enlightened beings in the future life. 』 |
「時，超術梵志有同學， 名曇摩留支，在如來邊，見定光佛授超 術梵志決，又足蹈髮上。 |
"At that time, there was a classmate of Chaoshu Brahma Zhi, named Tamaluzhi, who was standing next to the Tathagata. He saw Samadhi Light Buddha teaching him the secret of Chaoshu Brahma Zhi, and he also stepped forward. |
見已，便作是說： |
Seeing this, he said: |
『此 禿頭沙門何忍，乃舉足蹈此清淨梵志髮上？ |
How can this bald ascetic stand to walk on the hair of this pure Brahma? |
此非人行！』」 |
This is inhumane! 』』 |
佛告諸比丘： |
The Buddha told the monks: |
「爾時耶若達梵志 者，豈異人乎？ |
"At that time, Yaroda Brahma, was he a different person? |
莫作是觀。 |
Don't take things for granted. |
所以然者，爾時耶 若達者，今白淨王是。 |
Therefore, at that time Yeruoda was the king of Baijing now. |
爾時八萬四千梵志上 坐者，今提婆達兜身是也。 |
At that time, the eighty-four thousand Brahmans were sitting on the throne, and now Devadhatu was sitting there. |
時超術梵志者， 即我身是也。 |
The person who transcends the art of Brahma at that time is my body. |
是時梵志女賣華者，今瞿夷 是也。 |
At that time, the women of Brahma sold their flowers, and this is the case in Quyi today. |
爾時祠主者，今執杖梵志是也。 |
At that time, the master of the temple was holding the staff and holding the Brahma Zhi. |
爾時曇 摩留支，口所造行，吐不善響，今曇摩留支是 也。 |
At that time, the Tanmoliu branch was doing bad things with the mouth. Now the Tanmoliu branch is like this. |
然復曇摩留支無數劫中恒作畜生，最後 受身在大海作魚，身長七百由旬，從彼命 終，來生此間，與善知識從事，恒親 近在 善知識，習諸善法，根門通利。 |
However, for countless kalpas, Tammaryu remained as an animal, and finally took up his body as a fish in the sea, with a body length of seven hundred yojanas. After his death, he was reborn here in the future. He worked with good teachers, stayed close to good teachers, practiced all good Dharma, and cultivated his roots. Mentongli. |
以此因緣故， 我言： |
For this reason, I say: |
『久來此間。』 |
"Been here for a long time. 』 |
曇摩留支亦復自陳： |
The Tanmoliu branch also presented itself: |
『如是，世 尊！久來此間。』 |
"So, World Honored One! Been here for a long time. 』 |
是故，諸比丘！常當修習身、口、 意行。 |
Therefore, monks! Always cultivate your body, speech, and mind. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
20.4 （四） |
20.4 (four) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說，有人似 師子者，有似羊者，汝等諦聽！善思念之。」 |
I am going to tell you now that there are people who are like teachers and sons, and there are people who are like sheep. Listen carefully and think carefully about them. |
諸 比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世 尊 ！」爾時，諸比丘從佛受 教。 |
World Honored One! ” At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「彼人云何似師子者？ |
"How does that man look like a master? |
於是，比 丘！或有人得供養衣被、飲食、床臥具、病瘦醫 藥； |
So, bhikkhu! Or someone may have to provide clothing, food, bed supplies, and medicine for the sick and thin; |
彼得已，便自食噉，不起染著之心，亦無 有欲意，不起諸想，都無此念，自知出要之 法。 |
When Peter was done, he ate by himself. He had no thoughts of contamination, no desire, no thoughts, no such thoughts, and he knew the way out. |
設使不得利養，不起亂念，無增減心。 |
Suppose the envoy is not able to benefit and maintain, he cannot afford to have random thoughts, and has no intention of increasing or decreasing. |
猶師子王食噉小畜，爾時，彼獸王亦不作 是念： |
The king of your master is eating small animals. At that time, the king of beasts also does not think like this: |
此者好，此者不好，不起染著之心，亦 無欲意，不起諸想。 |
This one is good, this one is bad. There is no attachment, no desire, no thoughts. |
此人亦復如是，若得 供養衣被、飯食、床臥具、病瘦醫藥，彼得已， 便自食噉，不起想著之意； |
The same is true for this person. If he receives an offering of clothes, food, bed, bedding, and medicine for the sick and sick, Peter will eat it by himself without thinking about it. |
設使不得，亦無 諸念。 |
Even if it fails, there will be no thoughts. |
「猶如有人受人供養衣被、飯食、床臥 具、病瘦醫藥，得已，便自食噉，起染著之心， 生愛欲意，不知出要之道； |
“It is like a person who receives offerings of clothes, food, beds, bedding, and medicine for sickness and weight loss, but then eats them himself, and develops an infected mind and desires, and does not know the way out; |
設使不得，恒生 此想念。 |
Even if it doesn't work, I will miss you forever. |
彼人得供養已，向諸比丘而自貢 高，毀蔑他人： |
Having received alms, that person pays tribute to the monks and slanders others: |
『我所能得衣被、飯食、床臥具、 病瘦醫藥，此諸比丘不能得之。』 |
"I can get clothes, food, beds, bedding, and medicine for the sick and thin, but these bhikkhus cannot get it." 』 |
猶如大群 羊中有一羊，出群已，詣大糞聚，此羊飽食 屎已，還至羊群中，便自貢高： |
It is like a sheep in a large herd. After leaving the flock, a large amount of dung accumulates. This sheep is full and has excrement. When it returns to the flock, it pays tribute to itself: |
『我能得好食， 此諸羊不能得食。』 |
"I can get good food, but these sheep cannot." 』 |
此亦如是，若有一人， 得利養衣被、床臥具、病瘦醫藥，起諸亂想， 生染著心，便向諸比丘而自貢高： |
In the same way, if a person, who has benefited from the provision of clothing, quilts, bedding, or medicine for the sick and thin, has random thoughts and a defiled mind, he will pay tribute to the monks: |
『我能得 供養，此諸比丘不能得供養。』 |
"I can receive offerings, but these bhikkhus cannot." 』 |
是故，諸比丘！ 當學如師子王，莫如羊也。 |
Therefore, monks! You should learn like a master and a king, not like a sheep. |
如是，諸比丘！ 當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
20.5 （五） |
20.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有眾生知反 復者，此人可敬，小恩尚不忘，何況大恩！設 使離此間千由旬、百千由旬，故不為遠，猶 近我不異。 |
"If there are sentient beings who know how to repeat this, this person is so respectable that he will not forget a small favor, let alone a big one! Suppose he is thousands of yojanas or hundreds of thousands of yojanas away from here, so he is not far away and is as close to me as he is. |
所以然者，比丘當知，我恒歎 譽知返復者，諸有眾生不知反復者，大 恩尚不憶，何況小者！彼非近我，我不近彼， 正使著僧伽梨在吾左右，此人猶遠。 |
Therefore, bhikkhus, you should know that I always sigh and praise those who know how to return, and sentient beings who do not know how to return will not remember the great kindness, let alone the small ones! He is not close to me, and I am not close to him. Even though I have Sanghali on my left and right, this person is still far away. |
所以 然者，我恒不說無反復者。 |
Therefore, I will never say that there is no repetition. |
是故，諸比丘！ 當念反復，莫學無反復。 |
Therefore, monks! When you recite it over and over again, don’t learn without repeating it. |
如是，諸比丘！當 作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
20.6 （六） |
20.6 (Saturday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有人懈惰，種不 善行，於事有損。 |
"If someone is lazy and does bad deeds, it will be detrimental to everything. |
若能不懈惰精進者，此 者最妙，於諸善法便有增益。 |
If you can make unremitting efforts, this is the most wonderful thing, and you will gain in all good things. |
所以然者，彌 勒菩薩經三十劫應當作佛、至真、等正覺， 我以精進力、勇猛之心，使彌勒在後。 |
Therefore, Maitreya Bodhisattva should become a Buddha, the ultimate true enlightenment, and other enlightened beings in the thirty kalpas of the Sutra. With my energy and courage, I will keep Maitreya behind. |
過去 恒沙多薩阿竭、阿羅訶、三耶三佛，皆由勇猛 而得成佛。 |
In the past, the three Buddhas Aja, Araha, and Sanye of Hengshaduosa all achieved Buddhahood through bravery. |
以此方便，當知懈惰為苦，作諸 惡行，於事有損。 |
With this convenience, you should know that being lazy is suffering, and doing all kinds of evil deeds will be harmful to things. |
若能精進勇猛心強，諸善 功德便有增益。 |
If you can be diligent and courageous and have a strong mind, all your good deeds will be increased. |
是故，諸比丘！當念精進，勿 有懈怠。 |
Therefore, monks! Be diligent and don't slack off. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
20.7 （七） |
20.7 (seven) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「阿練比丘當修行 二法。 |
"Bhikkhu Alian should practice the second method. |
云何二法？ |
What are the two methods? |
所謂止與觀也。 |
The so-called cessation and contemplation. |
若阿練比 丘得休息止，則戒律成就，不失威儀，不犯 禁行，作諸功德。 |
If Bhikkhu Alian is able to rest and stop, the precepts will be fulfilled, he will not lose his majesty, he will not violate the forbidden conduct, and he will achieve all kinds of merits. |
若復阿練比丘得觀已，便 觀此苦，如實知之。 |
If Bhikkhu A Lian is able to meditate on it, he will observe this suffering and know it as it really is. |
觀苦習、觀苦盡、觀苦 出要，如實知之。 |
Observe the habit of suffering, observe the cessation of suffering, observe the key points of suffering, and know it as it really is. |
彼如是觀已，欲漏心解脫， 有漏心、無明漏心得解脫，便得解脫智： |
Having contemplated in this way, he desires to be liberated from the outflowing mind. If he has the outflowing mind and the ignorant outflowing mind, and is liberated, he will gain the wisdom of liberation: |
生 死已盡，梵行已立，所作已辦，更亦不復受 有，如實知之。 |
Birth and death are over, the holy life has been established, what has been done has been done, and there is no longer any feeling. Know it as it really is. |
「過去諸多薩阿竭、阿羅訶、三耶 三佛，皆由此二法而得成就。 |
"In the past, many Sa'agaya, Araha, and Sanye Buddhas were all achieved through these two methods. |
所以然者，猶 如菩薩坐樹王下時，先思惟此法止與觀 也。 |
Therefore, it is like when a Bodhisattva sits under a tree, he first meditates on the cessation and contemplation of this Dharma. |
若菩薩摩訶薩得止已，便能降伏魔怨； |
If the Bodhisattva Mahasattva can stop himself, he will be able to subdue the evil spirits; |
若復菩薩得觀已，尋成三達智，成無上至 真、等正覺。 |
If a bodhisattva can gain insight, he will find the three great wisdoms and achieve supreme, true, and equal enlightenment. |
是故，諸比丘！阿練比丘當求方 便，行此二法。 |
Therefore, monks! Bhikkhu Alian should seek convenience and practice these two methods. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
20.8 （八） |
20.8 (eight) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有阿練比丘在 閑靜處，不在眾中，恒當恭敬，發歡喜心。 |
"If there is a Bhikkhu Alian who is in a quiet place, not among the crowd, he should always be respectful and cheerful. |
若 復阿練比丘在閑靜處，無有恭敬，不發歡 喜心，正使在大眾中，為人所論、不知阿練 之法，云： |
If Bhikkhu Ah Lian is in a quiet place, without any respect or joy, and he is criticized by others in the public, and does not know Ah Lian's method, it is said: |
『此阿練比丘無恭敬心，不發歡喜！』 |
"This Bhikkhu Ah Lian has no reverence and no joy!" 』 |
「復次，比丘！阿練比丘在閑靜處，不在眾中， 常當精進，莫有懈慢，悉當解了諸法之要。 |
"Again, Bhikkhu! Bhikkhu Alian, in a quiet place, not in the crowd, should always work diligently, never be slow, and understand the essence of all dharma. |
若復阿練比丘在閑靜之處，有懈慢心，作 諸惡行，彼在眾中，為人所論： |
If Bhikkhu A Lian is in a quiet place, has a careless mind, and commits evil deeds, he will be judged by others in the crowd: |
『此阿練比丘 懈怠，無有精進。』 |
"Bhikkhu Ah Lian is lazy and has no energy. 』 |
是故，比丘！阿練比丘在閑 靜處，不在眾中，常當下意發歡喜心，莫 有懈慢、無有恭敬，念行精進，意不移轉， 於諸善法，悉當具足。 |
That’s why, bhikkhu! Bhikkhu Ah Lian should be in a quiet place, not in the crowd, and should always be happy with his intention. He should not be lax or respectful. |
如是，諸比丘！當作是 學。」 |
So it is, monks! Think of it as learning. " |
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. |
20.9 （九） |
20.9 (nine) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有二人不能善說 法語。 |
"There are two people who cannot speak French well. |
云何為二人？ |
Why are there two people? |
無信之人與說信法，此 事甚難； |
It is very difficult for people who have no faith to believe in the Dharma; |
慳貪之人為說施法，此亦甚難。 |
It is also very difficult for greedy people to explain and cast spells. |
若 復，比丘！無信之人與說信法，便興瞋恚，起 傷害心，猶如狗惡，加復傷鼻，倍更瞋恚。 |
If so, bhikkhu! When an unbelieving person talks about faith in the Dharma, he or she will become angry and have a desire to hurt him, just like a dog that hurts his nose and becomes even more angry. |
諸比 丘！此亦如是，無信之人與說信法，便起瞋 恚，生傷害心。 |
Monks! In the same way, when an unbelieving person talks about belief in the Dharma, he or she will become angry and have a desire to harm him. |
若復，比丘！慳貪之人與說施 法，便生瞋恚，起傷害心，猶如癰瘡未熟，復 加刀割，痛不可忍。 |
If so, bhikkhu! When a greedy person talks about using the Dharma, he or she will become angry and have a desire to hurt him, just like an unripe sore that is cut with a knife and the pain is unbearable. |
此亦如是，慳貪之人 與說施法，倍復瞋恚，起傷害心。 |
In the same way, when a greedy person talks about and performs magic, he will become more angry and have a harmful intention. |
是謂，比丘！ 此二人難為說法。 |
That’s right, bhikkhu! It is difficult for these two people to explain. |
「復次，比丘！有二人易 為說法。 |
"Again, bhikkhu! Two people have changed their minds and taught the Dharma. |
云何為二？ |
Why is the cloud two? |
有信之人與說信法，不 慳貪人與說施法。 |
Those who have faith will preach the Dharma, and those who are not covetous will preach the Dharma. |
若，比丘！有信之人與說信 法，便得歡喜，意不變悔。 |
If, bhikkhu! Those who have faith and say they believe in the Dharma will be happy and have no regrets. |
猶如有病之人，與 說除病之藥，便得平復。 |
Just like a sick person, if you tell him the medicine to cure the disease, he will recover. |
此亦如是，有信之 人與說信法，便得歡喜，心不改變。 |
In the same way, those who believe in the Dharma will be happy and their hearts will not change. |
若復無 貪之人與說施法，即得歡喜，無有悔心。 |
If there are no greedy people anymore and you can teach and practice magic, you will be happy and have no regrets. |
猶 如有男女端政，自喜沐浴手面； |
Just like there are men and women who are responsible for the rule of law and enjoy bathing in their hands; |
復有人 來，持好華奉上，倍有顏色； |
Another person comes and presents the beautiful flower, which makes it more colorful; |
復以好衣服飾 奉上其人，彼人得已，益懷歡喜。 |
Then offer him good clothes and decorations, and he will be happy to receive what he has received. |
此亦如是， 無慳貪之人與說施法，便得歡喜，無有悔 心。 |
This is also the case, if a person who is not greedy talks about and performs the Dharma, he will be happy and have no regrets. |
是謂，比丘！此二人易為說法。 |
That’s right, bhikkhu! These two people are easy to explain. |
是故，諸比 丘！當學有信，亦當學布施，莫有慳貪。 |
Therefore, monks! You should learn to have faith, and you should also learn to give, and don't be greedy. |
如 是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
20.10 （一〇） |
20.10 (10) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有二法與凡夫人， 得大功德，成大果報，得甘露味，至無為 處。 |
"There are two methods for ordinary people to obtain great merits, achieve great results, obtain the taste of nectar, and reach the place of inaction. |
云何為二法？ |
What are the two methods? |
供養父母，是謂二人獲大 功德，成大果報。 |
Providing support to parents means that the two of them will gain great merit and achieve great results. |
若復供養一生補處菩薩， 獲大功德，得大果報。 |
If you continue to make offerings to the Bodhisattva for a lifetime, you will gain great merit and retribution. |
是謂，比丘！施此二人 獲大功德，受大果報，得甘露味，至無為處。 |
That’s right, bhikkhu! By giving to these two people, they will gain great merit, receive great retribution, taste the taste of nectar, and reach the point of inaction. |
是故，諸比丘！常念孝順供養父母。 |
Therefore, monks! Always remember to be filial and provide for your parents. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
20.11 （一一） |
20.11 (11) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「教二人作善不可 得報恩。 |
"Teach two people to do good deeds without repaying them. |
云何為二？ |
Why is the cloud two? |
所謂父母也。 |
The so-called parents. |
若復，比丘！ 有人以父著左肩上，以母著右肩上，至千 萬歲，衣被、飯食、床蓐臥具、病瘦醫藥，即於 肩上放於屎溺，猶不能得報恩。 |
If so, bhikkhu! Some people carry their father on the left shoulder and their mother on the right shoulder. For thousands of years, they put clothes, quilts, food, bedding, medicine for the sick and thin on their shoulders and drown them in feces, but they still cannot get repayment. |
比丘當 知，父母恩重，抱之、育之，隨時將護，不失時 節，得見日月。 |
Bhikkhus, you should know that your parents are very kind to you. They hold you and raise you, and they will protect you at all times, so that you can see the sun and the moon at all times. |
以此方便，知此恩難報。 |
With this convenience, I know that this kindness is difficult to repay. |
是 故，諸比丘！當供養父母，常當孝順，不失時 節。 |
Yes, therefore, monks! When you support your parents, you should always be filial and do not lose the season. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
20.12 （一二） |
20.12 (one or two) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者槃特告弟朱利槃特曰： |
At that time, the Venerable Venerable Pante told his younger brother Julipante, saying: |
「若不 能持戒者，還作白衣。」 |
If you can't keep the precepts, you can still wear white clothes. |
是時，朱利槃特聞此 語已，便詣祇洹精舍門外立而墮淚。 |
At that time, after Zhu Lipante heard this, he stood outside the door of Jihuan Jingshe and shed tears. |
爾時， 世尊以天眼清淨，觀是朱利槃特比丘在 門外立，而悲泣不能自勝。 |
At that time, the World-Honored One, with his pure heavenly eyes, saw Bhikkhu Zhurapante standing outside the door, weeping uncontrollably. |
時，世尊從靜室 起，如似經行至祇洹精舍門外，告朱利槃 特曰： |
At that time, the World-Honored One arose from his quiet room, walked as if on a sutra, and came to the door of Qihuan Jingshe. He said to Zhulipan: |
「比丘！何故在此悲泣？」 |
Bhikkhu! Why are you weeping here? |
朱利槃特報曰： |
Zhu Lipan special report said: |
「世尊！兄見驅逐： |
"World Honored One! Brother sees expulsion: |
『若不能持戒者，還作白 衣，不須住此。』 |
"If you can't keep the precepts, you can still wear white clothes and don't need to live here." 』 |
是故悲泣耳。」 |
That's why I cry in sorrow. " |
世尊告曰： |
The World Honored One said: |
「比丘！ 勿懷畏怖，我成無上等正覺，不由卿兄槃 特得道。」 |
Bhikkhu! Don't be afraid. I have attained the supreme enlightenment, and I won't be able to achieve enlightenment without your help. |
爾時，世尊手執朱利槃特詣靜 室教使就坐，世尊復教使執掃 ［打－丁＋彗］ ： |
At that time, the World-Honored One held the Zhuli Pan Te Yi in the quiet room and the envoy sat down. The World-Honored One again taught the envoy to sweep [Da-Ding + Hui]: |
「汝誦 此字，為字何等？」 |
When you recite this word, what is it? |
是時，朱利槃特誦得掃，復 忘 ［打－丁＋彗］ ； |
At that time, Zhu Lipan's special recitation was swept, and he forgot [Da-Ding + Hui]; |
若誦得 ［打－丁＋彗］ ，復忘掃。 |
If you get [Da-Ding + Hui] by reciting it, you will forget to sweep again. |
爾時，尊者朱利 槃特誦此 掃 ［打－丁＋彗］ 乃經數日。 |
At that time, the Venerable Zhu Lipan recited this "Sao" [Da-Ding + Hui] for several days. |
然此掃 ［打－丁＋彗］ 復 名除垢，朱利槃特復作是念： |
However, this sweep [Da-Ding + Hui] was renamed to remove dirt, and Zhu Lipante repeated this thought: |
「何者是除？ |
"What is the exception? |
何者 是垢？ |
What is dirt? |
垢者灰土瓦石，除者清淨也。」 |
The dirt is made of dust, earth and rocks, and the removal of dirt makes it pure. " |
復作是 念： |
The duplication is to read: |
「世尊何故以此教悔我？ |
"Why does the World-Honored One regret me with this teaching? |
我今當思惟此 義。」 |
I should think about this meaning now. " |
以思惟此義，復作是念： |
To reflect on this meaning, think again: |
「今我身上亦有 塵垢，我自作喻，何者是除？ |
Now I also have dirt on my body. I am making a metaphor for myself. Where can I get rid of it? |
何者是垢？」 |
What is dirt? " |
彼復 作是念： |
He thought again: |
「縛結是垢，智慧是除，我今可以智 慧之 ［打－丁＋彗］ 掃此結縛。」 |
Knots are dirt, and wisdom removes them. Now I can use wisdom to sweep away these knots. |
爾時，尊者朱利槃特思 惟五盛陰成者、敗者： |
At that time, the Venerable Zhulipande thought about those who succeeded and those who failed in the Five Excessive Yins: |
所謂此色、色習、色滅，是 謂痛、想、行、識，成者、敗者。 |
The so-called color, color habit, and color cessation refer to pain, thought, formation, and consciousness, which are successful and failed. |
爾時，思惟此五盛陰 已，欲漏心得解脫，有漏心、無明漏心得解 脫。 |
At that time, thinking about these five abundant yins, the mind with outflows of desire will be liberated, the mind with outflows, and the mind with outflows of ignorance will be liberated. |
已得解脫，便得解脫智： |
Once you have achieved liberation, you will gain the wisdom of liberation: |
生死已盡，梵行 已立，所作已辦，更不復受胎有，如實知 之。 |
Birth and death have ended, the holy life has been established, the work has been done, and there is no more conception and existence. Know it as it is. |
尊者朱利槃特便成阿羅漢。 |
The Venerable Julius Pante became an Arahant. |
已成阿羅 漢，即從坐起，詣世尊所，頭面禮足，在一 面坐。 |
Having become an Arhat, he rises from his seat, goes to where the World Honored One is, bows his head, face and feet, and sits on one side. |
白世尊曰： |
Shizun Bai said: |
「今已有智，今已有慧，今已 解掃 ［打－丁＋彗］ 。」 |
Now there is wisdom, now there is wisdom, now there is Jiesao [Da-Ding + Hui]. |
世尊告曰： |
The World Honored One said: |
「比丘！云何解之？」 |
Bhikkhu! How can I explain this? |
朱利槃 特報曰： |
Zhu Lipan’s special report said: |
「除者謂之慧，垢者謂之結。」 |
The one who removes it is called wisdom; the one who removes the dirt is called knot. |
世尊告 曰： |
The World Honored One said: |
「善哉！比丘！如汝所言，除者是慧，垢者是 結。」 |
Excellent, bhikkhu! As you said, wisdom is what removes it, and knots are what remove dirt. |
爾時，尊者朱利槃特向世尊而說此偈： |
At that time, the Venerable Zhulipande said this verse to the World Honored One: |
「今誦此已足， 如尊之所說； |
"It is enough to recite this now, as the Lord said; |
智慧能除結， 不由其餘行。」 |
Wisdom can remove knots and leave no room for other actions. " |
世尊告曰： |
The World Honored One said: |
「比丘！如汝所言，以智慧，非由其 餘。」 |
Bhikkhu! As you said, wisdom cannot come from others. |
爾時，尊者聞世尊所說，歡喜奉行。 |
At that time, the Venerable Master heard what the Blessed One said and followed it with joy. |
20.13 （一三） |
20.13 (one three) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此二法，不可敬 待，亦不足愛著，世人所捐棄。 |
"These two methods cannot be treated with respect, nor can they be loved, and they are abandoned by the world. |
云何為二法？ |
What are the two methods? |
怨憎共會，此不可敬待，亦不足愛著，世人 所捐棄； |
A common gathering of resentment and hatred, this cannot be treated with respect, nor is it worthy of being loved, it is abandoned by the world; |
恩愛別離，不可敬待，亦不足愛 著，世人所捐棄。 |
Favor and separation are not to be treated with respect, nor are they worthy of love, and are discarded by the world. |
是謂，比丘！有此二法，世人 所不喜，不可敬待。 |
That’s right, bhikkhu! These two methods are not liked by the world and should not be treated with respect. |
「比丘！復有二法，世人 所不棄。 |
"Bhikkhu! There are two more Dharmas, which the world will never abandon. |
云何為二法？ |
What are the two methods? |
怨憎別離，世人之所 喜； |
Resentment and separation are the joy of the world; |
恩愛集一處，甚可愛敬，世人之所喜。 |
Love and love gathered in one place are very cute and respectful, and the world likes them. |
是謂，比丘！有此二法，世人所喜。 |
That’s right, bhikkhu! There are these two methods that the world likes. |
「我今說此 怨憎共會、恩愛別離； |
"I say this now: Hatred and hatred meet together, love and affection part ways; |
復說怨憎別離、恩愛共 會，有何義？ |
What’s the point of talking about separation between resentment and hatred, but love and affection together? |
有何緣？」 |
What's the reason? " |
比丘報曰： |
The bhikkhu reported: |
「世尊諸法之 王，唯願世尊與我等說，諸比丘聞已，當共 奉行。」 |
The World-Honored One, the King of all Dharmas, may the World-Honored One tell us that all monks who have heard this should practice it together. |
世尊告曰： |
The World Honored One said: |
「諦聽！善思念之。 |
"Listen carefully and think carefully about it. |
吾當為汝 分別說之。 |
I will tell you separately. |
諸比丘！此二法由愛興，由愛生， 由愛成，由愛起； |
Monks! These two dharmas are inspired by love, born from love, formed from love, and arise from love; |
當學除其愛，不令使生。 |
You should learn to get rid of your love and not let it live. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
增壹阿含經卷第十一 |
The eleventh volume of the Agama Sutra |
21.1 （一）第一德 |
21.1 (1) First virtue |
增壹阿含經卷第十二 |
The twelfth volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國 祇 樹給孤獨 園。 |
At one time, the Buddha was in the country of Savatthi with only one tree as a garden for his solitude. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三自歸之德。 |
"There are three virtues of self-return. |
云 何為三？ |
Cloud What is three? |
所謂歸佛第一之德，歸法第二之德， 歸僧第三之德。 |
The so-called first virtue is to return to the Buddha, the second virtue is to return to the Dharma, and the third virtue is to return to the Sangha. |
「彼云何名為歸佛之德？ |
"What is the virtue of returning to the Buddha? |
諸 有眾生，二足、四足、眾多足者，有色、無色，有想、 無想，至尼維先天上，如來於中，最尊、最上， 無能及者。 |
There are living beings, two-legged, four-legged, many-legged, with or without color, with or without thoughts, as far as the innate heaven of Nivi and the Tathagata among them, the most noble, the highest, and incomparable. |
由牛得乳，由乳得酪，由酪得 酥，由酥得醍醐； |
Milk is obtained from cows, cheese is obtained from milk, crispy food is obtained from cheese, and delicious food is obtained from buttery food; |
然復醍醐於中，最尊、最 上，無能及者。 |
However, he is in a state of enlightenment, the most honorable, the most superior, and incomparable. |
此亦如是，諸有眾生，二足、四 足、眾多足者，有色、無色，有想、無想，至尼維先 天上，如來於中，最尊、最上，無能及者。 |
In the same way, all living beings, two-legged, four-legged, or multi-legged, with or without form, with or without thoughts, reach the primordial heaven of Nivi, and the Tathagata is among them, the most noble, the highest, and incomparable. |
諸有 眾生承事佛者，是謂承事第一之德。 |
All sentient beings serve the Buddha, this is the first virtue of serving the Buddha. |
以 獲第一之德，便受天上、人中之福，此名第 一之德。 |
If you achieve the first virtue, you will receive blessings from heaven and among humans. This is called the first virtue. |
「云何名為自歸法者？ |
"What is the name of a person who returns to the Dharma by himself? |
所謂諸法： |
The so-called Dharma: |
有 漏、無漏，有為、無為，無欲、無染，滅盡、涅槃； |
There is outflow, there is no outflow, there is action, there is no action, there is no desire, there is no stain, there is cessation, nirvana; |
然涅 槃法於諸法中，最尊、最上，無能及者。 |
However, the Dharma of Nirvana is the most noble and supreme among all Dharmas, and is unmatched. |
由牛 得乳，由乳得酪，由酪得酥，由酥得醍醐； |
Milk is obtained from cows, cheese is obtained from milk, crispy food is obtained from cheese, and delicious food is obtained from buttery food; |
然復醍醐於中，最尊、最上，無能及者。 |
However, he is in a state of enlightenment, the most honorable, the highest, and incomparable. |
此亦 如是，所謂諸法： |
This is also the case, so-called dharmas: |
有漏、無漏，有為、無為，無欲、無 染，滅盡、涅槃； |
There are outflows, there are no outflows, there is action, there is no action, there is no desire, there is no stain, there is cessation, nirvana; |
然涅槃法，於諸法中，最尊、最上， 無能及者。 |
However, the Dharma of Nirvana is the most noble and supreme among all Dharmas, and is unparalleled. |
諸有眾生承事法者，是謂承事 第一之德，以獲第一之德，便受天上、人中 之福，此名第一之德。 |
All sentient beings who uphold the Dharma are said to uphold the first virtue. In order to obtain the first virtue, they will receive blessings from heaven and among humans. This is called the first virtue. |
「云何名為自歸聖眾？ |
"Why are you called the self-returning saints? |
所謂聖眾者，大眾大聚有形之類。 |
The so-called holy congregation refers to the visible gathering of a large number of people. |
眾生之中， 如來眾僧於此眾中，最尊、最上，無能及者。 |
Among all living beings, the Tathagata and the Sangha are the most honorable and supreme among all living beings, and there is no one who can reach them. |
由牛得乳，由乳得酪，由酪得酥，由酥 得醍醐； |
Milk is obtained from cows, cheese is obtained from milk, crispy food is obtained from cheese, and delicious food is obtained from buttery food; |
然復醍醐於中，最尊、最上，無能及 者。 |
However, he is in a state of enlightenment, the most honorable and supreme, and there is no one who can match him. |
此亦如是，所謂聖眾者，大眾大聚者，有 形之類眾生之中，如來眾僧於此眾中，最尊、 最上，無能及者。 |
This is also the case. The so-called holy assembly is a large gathering of all living beings. Among all living beings, the Tathagata and the Sangha are the most honorable, supreme, and incomparable among them. |
是謂承事第一之德，以 獲第一之德，便受天上、人中之福，此名第 一之德。」 |
This means that by adhering to the first virtue, in order to obtain the first virtue, you will receive blessings from heaven and among people. This is called the first virtue. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「第一承事佛， 最尊無有上； |
"The first to serve the Buddha, the most noble and unsurpassed; |
次復承事法， 無欲無所著； |
The next time I inherit the law, I have no desires and nothing to achieve; |
敬奉賢聖眾， 最是良福田； |
Worshiping saints and saints is the most blessed field; |
彼人第一智， 受福最在前。 |
That person is the wisest and the most blessed. |
若在天人中， 處眾為正導； |
If you are among gods and humans, you will be the right guide for everyone; |
亦得最妙座， 自然食甘露。 |
He also gets the most wonderful seat and naturally eats nectar. |
身著七寶衣， 為人之所敬； |
Wearing clothes of seven treasures, he is respected by others; |
戒具最完全， 諸根不缺漏。 |
The discipline is the most complete, and all the roots are not missing or leaking. |
亦獲智慧海， 漸至涅槃界； |
I also gained the sea of wisdom, and gradually reached the realm of Nirvana; |
有此三歸者， 趣道亦不難。」 |
For those who have these three returns, the interesting path is not difficult. " |
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. |
21.2 （二）福業 |
21.2 (2) Blessings |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此三福之業。 |
"There are these three blessings. |
云 何為三？ |
Cloud What is three? |
施為福業，平等為福業，思惟為福 業。 |
Giving is a blessing, equality is a blessing, thinking is a blessing. |
「彼云何名施為福業？ |
Why do you think giving is a blessing? |
若有一人，開心布 施沙門、婆羅門、極貧窮者、孤獨者、無所趣 向者，須食與食，須漿給漿，衣被、飯食、床臥 之具、病瘦醫藥、香花、宿止，隨身所便，無所 愛惜，此名曰施福之業。 |
If a person is happy to give alms to ascetics, brahmins, the extremely poor, the lonely, and those with no interests, he must give food and drink, water, clothing, quilts, food, bed utensils, medicine for the sick and thin, fragrant flowers, and accommodation. , carry everything with you, cherish nothing, this is called the act of giving blessings. |
「云何名平等為 福業？ |
"How can equality be considered a blessing? |
若有一人不殺、不盜，恒知慚愧，不 興惡想。 |
If there is a person who does not kill or steal, he will always feel ashamed and will not have any evil thoughts. |
亦不盜竊，好惠施人，無貪悋心，語 言和雅，不傷人心。 |
He does not steal, he loves to give to others, he is not greedy and his heart is full of greed, his language is gentle, and he does not hurt people's hearts. |
亦不他淫，自修梵行， 己 色自足。 |
Don't engage in adultery with others, practice the holy life on your own, and be content with yourself. |
亦不妄語，恒念至誠，不欺誑言， 世人所敬，無有增損。 |
He also does not lie, he always thinks sincerely, he does not deceive or lie, and the respect of the world does not increase or decrease. |
亦不飲酒，恒知避 亂。 |
He also doesn’t drink alcohol and always knows how to avoid chaos. |
復以慈心遍滿一方，二方、三方、四方亦 爾，八方、上下遍滿其中，無量無限，不可限， 不可稱計。 |
Again, one place is filled with loving-kindness, and two, three, and four directions are filled. It is also filled with eight directions, up and down. It is immeasurable, limitless, and incalculable. |
以此慈心普覆一切，令得安 隱。 |
This loving-kindness pervades everything and brings peace and tranquility. |
復以悲、喜、護心，普滿一方，二方、三方、四 方亦爾，八方、上下悉滿其中，無量無限，不 可稱計。 |
Again, with compassion, joy, and protective mind, it fills one area, two, three, and four directions, and all eight directions, top and bottom, are filled in it, which is immeasurable and incalculable. |
以此悲、喜、護心悉滿其中，是謂名 為平等為福之業。 |
Filling it with this compassion, joy, and protective mind is called equality and blessing. |
「彼法云何名思惟為 福業？ |
What does the Dharma say about contemplation as a blessing? |
於是，比丘！修行念覺意，依無欲、依無 觀、依滅盡、依出要。 |
So, bhikkhu! The key to cultivating mindfulness is to rely on non-desire, rely on non-contemplation, rely on cessation, and rely on cessation. |
修法覺意，修念覺意， 修猗覺意，修定覺意，修護覺意，依無欲、 依無觀、依滅盡、依出要。 |
Cultivate Dharma awareness, cultivate mindfulness awareness, cultivate Yi awareness, cultivate concentration awareness, cultivate protection awareness, rely on non-desire, rely on non-contemplation, rely on cessation, rely on the essence of exit. |
是謂名 為 思惟為 福業。 |
This means that thinking is a blessing. |
「如是。 |
"That's right. |
比丘！有此三福之業。」 |
Bhikkhu! There are these three blessings. " |
爾時，世尊 便說此偈： |
At that time, the World-Honored One spoke this verse: |
「布施及平等， 慈心護思惟； |
"Giving and equality, lovingkindness protects thoughts; |
有此三處所， 智者所親近。 |
These three places are close to the wise. |
此間受其報， 天上亦復然； |
If you receive your retribution here, it will happen again in heaven; |
緣有此三處， 生天必不疑。 |
There are these three places of fate, and there will be no doubt about the birth of heaven. |
「是故，諸比丘！當求方便，索此三處。 |
"Therefore, monks, you should seek expediency and ask for these three places. |
如是，諸 比丘！當作如是學。」 |
So, monks! Learn as such. " |
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. |
21.3 （三） |
21.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三因緣，識來受 胎。 |
"There are three causes and conditions for consciousness to conceive. |
云何為三？ |
Why is the cloud three? |
於是，比丘！母有欲意，父母共 集一處，與共止宿，然復外識未應來趣，便 不成胎。 |
So, bhikkhu! If the mother has a desire, the parents gather together in the same place and spend the night together. However, if the external consciousness does not return, the fetus will not be conceived. |
若復欲識來趣，父母不集，則非 成胎。 |
If the mother and father are not together when she wants to know the child again, the child will not be pregnant. |
若復母人無欲，父母共集一處，爾時 父欲意盛，母不大慇懃，則非成胎。 |
If the mother has no desires and the parents are together in one place, and the father is full of desire and the mother is not attentive, then the fetus will not be formed. |
若復 父母集在一處，母欲熾盛，父不大慇懃，則 非成胎。 |
If the parents are together in one place, the mother's desires are strong, and the father is not attentive, then the fetus will not be formed. |
「若復父母集在一處，父有風病，母 有冷病，則不成胎。 |
"If the parents are together in one place and the father has a wind disease and the mother has a cold disease, the fetus will not be conceived. |
若復父母集在一處，母 有風病，父有冷病，則非成胎。 |
If the parents are together in one place, and the mother has wind disease and the father has cold disease, then the fetus is not ready. |
若復有時 父母集在一處，父身水氣偏多，母無此患，則 非成胎。 |
If sometimes the parents are together in one place and the father has too much water in his body, but the mother does not have this problem, then it is not a pregnancy. |
「若復有時父母集在一處，父相 有子，母相無子，則不成胎。 |
"If the parents are together again and the father has a son and the mother has no son, then the fetus will not be formed. |
若有時父母 集在一處，母相有子，父相無子，則不成胎。 |
If sometimes the parents are together in one place and the mother has a son and the father has no son, then the fetus will not be formed. |
若復有時父母俱相無子，則非成胎。 |
If there are times when both parents have no child, it is not a pregnancy. |
「若 復有時識神趣胎，父行不在，則非成胎。 |
"If you realize that the spirit of the fetus is present again, and the father's behavior is not present, then the fetus is not completed. |
若 復有時父母應集一處，然母遠行不在，則 不成胎。 |
If there is a time when the parents should be together in one place, but the mother is away on a long journey, the fetus will not be conceived. |
若復有時父母應集一處，然父 身遇重患，時識神來趣，則非成胎。 |
If there is a time when the parents should be together in one place, but the father is in serious danger and recognizes the coming of God, then the child will not be pregnant. |
若復 有時父母應集一處，識神來趣，然母身得 重患，則非成胎。 |
If the mother is reunited, sometimes the parents should gather together to recognize the coming of the spirit. However, if the mother is seriously ill, the fetus will not be born. |
若復有時父母應集一 處，識神來趣，然復父母身俱得疾病，則非 成胎。 |
If there is a time when the parents should gather together to recognize the coming of spirits, but if both parents are sick, then the pregnancy is not complete. |
「若復，比丘！父母集在一處，父母無患， 識神來趣，然復父母俱相有兒，此則成胎。 |
"If it happens, bhikkhu! If the parents are together in one place, the parents will have no trouble, and they will know the purpose of the gods. If both parents have a son, then the child will be born. |
是謂有此三因緣而來受胎。 |
This means that conception occurs due to these three causes and conditions. |
是故，比丘， 當求方便，斷三因緣。 |
Therefore, bhikkhu, you should seek expediency and cut off the three causes and conditions. |
如是，諸比丘！當作是 學。」 |
So it is, monks! Think of it as learning. " |
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. |
21.4 （四）三安 |
21.4 (4) Sanan |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有眾生，欲起慈 心，有篤信意，承受奉事父母、兄弟、宗族、室家、 朋友、知識，當安三處，令不移動。 |
"If there are sentient beings who wish to have compassion, have sincere faith, and accept the responsibility to serve their parents, brothers, clan, family, friends, and knowledge, they should stay in three places and not move. |
云何為三？ |
Why is the cloud three? |
當發歡喜，於如來所，心不移動，彼如來、至 真、等正覺、明行成為、善逝、世間解、無上士、道法 御、天人師，號佛、世尊。 |
You should rejoice and be in the presence of the Tathagata, without moving your mind. That Tathagata is the most true, fully enlightened, accomplished in clear conduct, good at passing away, understands the world, the supreme one, the ruler of the Way and Dharma, the teacher of gods and humans, and is called the Buddha and the World Honored One. |
「復當發意於正法中。 |
"Once again, we should focus on the righteousness of the Dharma. |
如 來法者，善說無礙，極為微妙，由此成果。 |
The Tathagata teaches the Dharma well, without hindrance, and is extremely subtle. This is the result. |
如 是智者當學知之！ |
A wise man should learn from this! |
「亦當發意 於 聖眾所。 |
"You should also send your intention to the holy place. |
如 來聖眾，悉皆和合，無有錯亂，法法成就： |
All the saints of the Tathagata are in harmony, there is no confusion, and the Dharma is accomplished: |
戒 成就、三昧成就、智慧成就、解脫成就、解脫 見慧成就。 |
The achievement of precepts, the achievement of samadhi, the achievement of wisdom, the achievement of liberation, the achievement of liberation and wisdom. |
所謂聖眾者，四雙八輩、十二賢聖， 此是如來聖眾，可敬、可貴，此是世間無上福 田。 |
The so-called saints are four pairs of eight generations and twelve sages. These are the saints of the Tathagata. They are respectable and valuable. This is the unparalleled field of blessing in the world. |
諸有比丘學此三處，則成大果報。 |
All monks who learn these three points will achieve great results. |
如是， 諸比丘！當作是學。」 |
So, bhikkhus! Think of it as learning. " |
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. |
21.5 （五）瞿波離 |
21.5 (5) Qu Boli |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，瞿波離比丘至世尊所，頭面禮足， 在一面坐。 |
At that time, the bhikkhu Qupa left and came to where the World Honored One was. He bowed his head, face and feet, and sat on one side. |
爾時，彼比丘白世尊曰： |
At that time, the bhikkhu said to the World Honored One: |
「此舍利弗、 目揵連比丘所行甚惡，造諸惡行。」 |
This Shariputra, Bhikkhu Mogullian has done very evil things and committed many evil deeds. |
世尊告曰： |
The World Honored One said: |
「勿作是語。 |
"Don't say that. |
汝發歡喜心於如來所，舍利弗、 目揵連比丘所行純善，無有諸惡。」 |
You are filled with joy that the Tathagata, Shariputra and Monk Mögöllen have done pure good deeds without any evil. " |
是時，瞿 波離比丘再三白世尊曰： |
At that time, Bhikkhu Qupali said to the World Honored One again and again: |
「如來所說誠無虛 妄； |
"What the Tathagata says is sincere and not false; |
然舍利弗、目揵連比丘所行甚惡，無有善 本。」 |
However, the evil deeds of Sariputra and Monk Mögolyan were not at all good. " |
世尊告曰： |
The World Honored One said: |
「汝是愚人，不信如來之所說 乎？ |
"Are you a fool, don't you believe what Tathagata says? |
方言： |
dialect: |
『舍利弗、目揵連比丘所行甚惡。』 |
"Sariputta and Monk Mögollian have done very evil things. 』 |
汝今 造此惡行，後受報不久。」 |
If you commit this evil act today, you will be repaid soon. " |
爾時，彼比丘即於 坐上，身生惡瘡，大如芥子，轉如大豆，漸 如阿摩勒果，稍如胡桃，遂如合掌，膿血 流逸，身壞命終，生蓮華地獄中。 |
At that time, the bhikkhu sat down, and a malignant sore appeared on his body. It was as big as a mustard seed, turned like a soybean, gradually became like an amol fruit, slightly like a walnut, then became like a closed palm, pus and blood flowed out, the body broke down and died, and a lotus grew. In the Chinese hell. |
是時，尊者 大目揵連聞瞿波離命終，便至世尊所， 頭面禮足，在一面坐。 |
At that time, when the Venerable Damu Kuilian heard that Qu Boli had passed away, he went to where the World Honored One was and sat down on one side with his head, face and feet bowed. |
斯須退坐，白世尊 曰： |
Sisu sat down and said to the World-Honored One: |
「瞿波離比丘為生何處？」 |
Where does Bhikkhu Qupalli make a living? |
世尊告曰： |
The World Honored One said: |
「彼命終 者生蓮華地獄中。」 |
Those who die will be reborn in the lotus hell. |
是時，目連白世尊曰： |
At that time, Maudgalyana said to the World-Honored One: |
「我 今欲往至彼地獄，教化彼人。」 |
I want to go to that hell now and teach those people. |
世尊告曰： |
The World Honored One said: |
「目 連！不須往彼。」 |
Mulian! There is no need to go there. |
目連復重白世尊曰： |
Maudgalyana again said to the World-Honored One: |
「欲往 至彼地獄中，教化彼人。」 |
I want to go to that hell and teach those people. |
爾時，世尊亦默然不 對。 |
At that time, the World-Honored One also remained silent. |
是時，尊者大目揵連如力士屈申臂頃， 從舍衛沒不現，便至蓮華大地獄中。 |
At that time, His Majesty's eyes were wide open and his arms were stretched out like a strong man's. He emerged from Savatthi and arrived in the Lotus Hell. |
當爾 時，瞿波離比丘身體火然，又有百頭牛，以 犁其舌。 |
At that time, Bhikkhu Qupali's body was on fire, and a hundred oxen plowed his tongue. |
爾時，尊者大目揵連在虛空中結跏 趺坐，彈指告彼比丘。 |
At that time, the Venerable One was sitting in lotus position in the sky with his eyes wide open, and he snapped his fingers and told the bhikkhu. |
彼比丘即仰問曰： |
The monk looked up and asked: |
「汝是何人？」 |
"Who are you?" |
目揵連報曰： |
Mu Qiulian reported: |
「瞿波離！我是釋迦文 佛弟子，字目揵連，姓拘利陀。」 |
Qu Boli! I am a disciple of Sakyamuni Buddha. My courtesy name is Kuilian and my surname is Kolituo. |
是時，比丘見 目連已，吐此惡言： |
At that time, the bhikkhu saw Maudgalyana and uttered these evil words: |
「我今墮此惡趣，猶不免 汝前乎？」 |
Now that I have fallen into this evil realm, am I bound to come before you? |
說此語訖，即其時以有千頭牛 以犁其舌。 |
After saying this, a thousand oxen plowed his tongue. |
目連見已，倍增愁悒，生變悔心， 即於彼沒，還至舍衛國至世尊所，頭面 禮足，在一面住。 |
After seeing this, Maudgalyana was doubly sad and repentant. He immediately disappeared and returned to the state of Savatti where the Blessed One stayed. |
爾時，目連以此因緣具白 世尊。 |
At that time, Maudgalyana recognized the World Honored One with this cause and condition. |
世尊告曰： |
The World Honored One said: |
「我前語汝，不須至彼見此 惡人。」 |
I told you before that you don't need to go there to see this evil person. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「夫士之生， 斧在口中， 所以斬身， |
"A husband is born with an ax in his mouth, so he cuts off his body. |
由其惡言； |
by his evil words; |
彼息我息， 此二俱善。 |
He rests and I rest, both are good. |
已造惡行， 斯墮惡趣， 此為最惡， |
Having committed evil deeds, you have fallen into the lower realms. This is the worst evil. |
有盡無盡， 向如來惡， 此者最重。 |
There are endless evils to be done to the Tathagata, and this is the most serious. |
一萬三千， 六一灰獄， 謗聖墮彼， |
Thirteen thousand, sixty-one hells of ashes, those who slander the saints will fall to others, |
身口所造。」 |
Made by body and speech. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當學三法，成就其行。 |
"You should learn the three methods to achieve your deeds. |
云何為三？ |
Why is the cloud three? |
身行善、口行善、意行善。 |
Do good things with your body, do good things with your mouth, and do good things with your mind. |
如是，比丘！ 當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
21.6 （六）三夜 |
21.6 (Saturday) Three Nights |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有比丘成就三 法，於現法中善得快樂，勇猛精進，得盡有 漏。 |
"If there is a bhikkhu who has achieved the three dharma, he will be good at the present dharma and gain happiness, and he will be brave and diligent, and he will eliminate all defects. |
云何為三？ |
Why is the cloud three? |
於是，比丘！諸根寂靜，飲食 知節，不失經行。 |
So, bhikkhu! All the faculties are quiet, eating and drinking are in moderation, and the meridians are not lost. |
「云何比丘諸根寂靜？ |
"How can a bhikkhu's faculties be silent? |
於是， 比丘若眼見色，不起想著，無有識念，於 眼根而得清淨，因彼求於解脫，恒護眼根。 |
Therefore, if a bhikkhu sees form with his eyes and does not think about it and has no conscious thoughts, his eye faculties are purified because he seeks liberation and always protects his eye faculties. |
若耳聞聲，鼻嗅香，舌知味，身知細滑，意 知法，不起想著，無有識念，於意根而得 清淨，因彼求於解脫，恒護意根。 |
If the ear hears the sound, the nose smells the fragrance, the tongue knows the taste, the body knows the smoothness, the mind knows the Dharma, without any thoughts or conscious thoughts, it is pure at the root of the mind, because it seeks liberation and constantly protects the root of the mind. |
如是，比丘 諸根寂靜。 |
Thus, bhikkhu, all the faculties are silent. |
「云何比丘飲食知節？ |
"How can a bhikkhu know how to eat properly? |
於是，比丘 思惟飲食所從來處，不求肥白，趣欲支 形，得全四大。 |
Then, the bhikkhu thought about the origin of food and drink. He did not seek fatness and whiteness, but was interested in the shape of the branches of desire, and achieved the four elements. |
我今當除故痛，使新者不 生，令身有力，得修行道，使梵行不絕。 |
Now I must eliminate the old pain, prevent new ones from arising, make the body strong, cultivate the path, and make the holy life endless. |
猶 如男女身生惡瘡，或用脂膏塗瘡。 |
Just like men and women suffering from malignant sores, or applying ointment to the sores. |
所以 塗瘡者，欲使時愈故，此亦如是。 |
Therefore, if you apply sores in order to make them heal over time, this is also the case. |
諸比丘！ 飲食知節，於是，比丘思惟飯食所從來 處，不求肥白，趣欲支形，得全四大，我今 當除故痛，使新者不生，令身有力，得修 行道，使梵行不絕。 |
Monks! Know how to eat with moderation, so the bhikkhu thinks about the origin of food. He does not seek fatness and whiteness. He wants to achieve the four elements. Now I will remove the old pain, prevent new ones from arising, make the body strong, cultivate the path, and make the Brahma The line goes on and on. |
猶如重載之車所以膏 轂者，欲致重有所至。 |
Just like a heavily loaded car, the hubs are greased because the wheels are heavy. |
比丘亦如是，飲食知 節，思惟所從來處，不求肥白，趣欲支形， 得全四大，我今當除故痛，使新者不生， 令身有力，得修行道，使梵行不絕。 |
In the same way, a bhikkhu, he eats with moderation, thinks about where he comes from, does not seek fatness, wants to have branches, and has achieved the four elements. Now I will remove the old pain, prevent the new ones from arising, make the body strong, cultivate the path, and make the Brahma The line goes on and on. |
如是， 比丘飲食知節。 |
In this way, a bhikkhu knows how to eat with moderation. |
「云何比丘不失經行？ |
"How can a bhikkhu not lose his spiritual conduct? |
於是， 比丘前夜、後夜，恒念經行，不失時節，常念 繫意在道品之中。 |
Therefore, the bhikkhu, the night before and the night after, constantly recites the sutra and practice it, without missing the season, and always keeps his mind in the path. |
若在晝日，若行、若坐，思 惟妙法，除去陰蓋。 |
If you are walking or sitting during the day, think about the wonderful Dharma and remove the yin cover. |
復於初夜，若行、若坐，思 惟妙法，除去陰蓋。 |
Again on the first night, whether walking or sitting, think about the wonderful method and remove the yin cover. |
復於中夜，右脇臥，思惟 繫意在明。 |
Again in the middle of the night, I lay down on my right side, thinking clearly. |
彼復於後夜起，行思惟深法， 除去陰蓋。 |
He got up again at night and meditated on the deep Dharma to remove the yin cover. |
如是，比丘不失經行。 |
In this way, a bhikkhu will not lose his spiritual conduct. |
「若有比丘 諸根寂靜，飲食知節，不失經行，常念繫意 在道品之中，此比丘便成二果，於現法中 得阿那含。 |
"If there is a bhikkhu whose faculties are quiet, who eats and drinks with moderation, who does not lose his spiritual conduct, and whose mind is constantly focused on the path, he will achieve the second fruition of attaining Anagami in the present Dharma. |
猶如善御之士，在平正道中，御 四馬之車，無有凝滯，所欲到處，必果不 疑。 |
Just like a person who is good at driving, he can control a four-horse chariot on a straight and straight road without any stagnation. Wherever he wants to go, he will achieve the result without any doubt. |
此比丘亦復如是，若諸根寂靜，飲食知 節，不失經行，常念繫意在道品之中，此比 丘便成二果，於現法中漏盡，得阿那含。」 |
The same is true for this bhikkhu. If all his faculties are quiet, he knows how to eat and drink, he does not lose his spiritual conduct, and his mind is always focused on the path, he will achieve the second fruit, and the leakage in the present dharma will be eliminated, and he will obtain anagami. " |
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. |
21.7 （七）病 |
21.7 (7) Disease |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三大患。 |
"There are three major problems. |
云何為 三？ |
Why is it three? |
所謂風為大患，痰為大患，冷為大患。 |
It is said that wind is a serious problem, phlegm is a serious problem, and cold is a serious problem. |
是謂，比丘！有此三大患，然復此三大患有三 良藥。 |
That’s right, bhikkhu! There are these three major diseases, and then there are three good medicines for these three major diseases. |
云何為三？ |
Why is the cloud three? |
若風患者酥為良藥，及 酥所作飯食。 |
If the patient suffers from wind, the puff pastry can be used as a good medicine, and the puff pastry can be used as food. |
若痰患者蜜為良藥，及蜜 所作飯食。 |
If the patient suffers from phlegm, honey is a good medicine, and honey can be used as food. |
若冷患者油為良藥，及油所作 飯食。 |
If a cold patient uses oil as a good medicine, it can also be used as food. |
是謂，比丘！此三大患有此三藥。 |
That’s right, bhikkhu! These three major diseases are caused by these three medicines. |
「如是， 比丘亦有此三大患。 |
"In this way, monks also suffer from these three major problems. |
云何為三？ |
Why is the cloud three? |
所謂貪欲、 瞋恚，愚癡。 |
The so-called greed, anger, and ignorance. |
是謂，比丘！有此三大患。 |
That’s right, bhikkhu! There are three major problems. |
然復此三 大患，有三良藥。 |
However, for these three major problems, there are three good medicines. |
云何為三？ |
Why is the cloud three? |
若貪欲起時，以 不淨往治，及思惟不淨道。 |
If greed arises, treat it with impurities and think about impure ways. |
瞋恚大患者，以 慈心往治，及思惟慈心道。 |
For patients with severe anger and anger, treat them with loving-kindness and meditate on the path of loving-kindness. |
愚癡大患者，以 智慧往治，及因緣所起道。 |
Patients with severe stupidity should be treated with wisdom, and the path arises from causes and conditions. |
是謂，比丘！此三 患有此三藥。 |
That’s right, bhikkhu! These three people suffer from these three medicines. |
是故，比丘！當求方便，索此 三藥。 |
That’s why, bhikkhu! When seeking convenience, ask for these three medicines. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
21.8 （八）惡行 |
21.8 (8) Evil deeds |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三惡行。 |
"There are three evil deeds. |
云何為 三？ |
Why is it three? |
所謂身惡行、口惡行、意惡行。 |
The so-called evil deeds of the body, evil deeds of speech, and evil deeds of mind. |
是謂，比丘！有 三惡行。 |
That’s right, bhikkhu! There are three evil deeds. |
當求方便，修三善行。 |
You should seek convenience and practice the three good deeds. |
云何為三？ |
Why is the cloud three? |
身 惡行者，當修身善行； |
Those who do evil things should cultivate their bodies and do good deeds; |
口惡行者，當修口善 行； |
Those who speak evil words and do evil deeds should practice good words and deeds; |
意惡行者，當修意善行。」 |
Those who have evil intentions should practice good deeds. " |
爾時，世尊便說 此偈： |
At that time, the World-Honored One spoke this verse: |
「當護身惡行， 修習身善行， |
"Protect yourself from evil deeds and practice good deeds. |
念捨身惡行， 當學身善行。 |
If you think about giving up your body to do evil deeds, you should learn to do good deeds. |
當護口惡行， 修習口善行， |
Protect your mouth from bad deeds and practice good deeds with your mouth. |
念捨口惡行， 當學口善行。 |
If you think about giving up the bad deeds of speech, you should learn to do good deeds with speech. |
當護意惡行， 修習意善行， |
Protect your mind from bad deeds and practice good deeds. |
念捨意惡行， 當學意善行。 |
If you think about giving up evil deeds, you should learn to do good deeds. |
身行為善哉， 口行亦復然， |
If your body's deeds are good, so will your words. |
意行為善哉， 一切亦如是。 |
If your intentions and actions are good, so will everything. |
護口意清淨， 身不為惡行， |
Keep your mouth pure and your mind pure, and your body refrain from evil deeds. |
淨此三行跡， 至仙無為處。 |
Purify these three deeds, and reach the place where immortals have nothing to do. |
「如是，諸比丘！當捨三惡行，修三善行。 |
"In this way, monks, you should give up the three evil deeds and practice the three good deeds. |
如是， 比丘！當作如是學。」 |
So, bhikkhu! Learn as such. " |
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. |
21.9 （九） |
21.9 (nine) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，有眾多比丘到時，著衣持鉢，入城 乞食。 |
At that time, many monks arrived, wearing robes and holding alms bowls, and entered the city to beg for food. |
是時，眾多比丘便生此念： |
At that time, many monks had this thought: |
「我等入城乞 食，日時猶早，今可相率至外道梵志所。」 |
We went to the city to beg for food. It's still early in the morning. Now we can lead you to the Brahma Hall of the heretics. |
爾時， 眾多比丘便往至異學梵志所。 |
At that time, many bhikkhus went to the place where the Brahmas of other schools came from. |
到已，共相問 訊，在一面坐。 |
When we arrived, we asked each other and sat together. |
是時，梵志問沙門曰： |
At that time, Brahma asked the Samana: |
「瞿曇道 士恒說欲論、色論、痛論、想論，如此諸論有 何差別？ |
"The Taoist scholar Qu Tan always talked about the theory of desire, color, pain, and thoughts. What is the difference between these theories? |
我等所論亦是沙門所說，沙門所說 亦是我等所論。 |
What we discuss is also what the ascetics say, and what the ascetics say is also what we discuss. |
說法同我說法，教誨同我 教誨。」 |
The Dharma is the same as my teaching, and the teaching is the same as my teaching. " |
是時，眾多比丘聞彼語已，亦不言善， 復非言惡，即從坐起而去。 |
At that time, many bhikkhus heard what he said. They neither said anything good nor said anything bad, so they stood up from their seats and left. |
並作是念： |
And read this: |
「我 等當以此義往問世尊。」 |
We shall ask the World-Honored One about this meaning. |
爾時，眾多比丘食 後便至世尊所。 |
At that time, many monks came to the Blessed One after eating. |
到已，頭面禮足，在一面坐。 |
When we arrived, we were bowed to each other and sat on one side. |
是 時，眾多比丘從梵志所，問事因緣本末，盡 白世尊。 |
At that time, many bhikkhus came from Brahma's place to inquire about the cause and origin of the matter, and they all came to know the Blessed One. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「設彼梵志作 是問者，汝等當以此義，詶彼來問： |
"Suppose Brahmāzhi writes this question, you should ask him in this sense: |
『欲有 何味？ |
What does desire taste like? |
復有何過？ |
What's wrong? |
當捨離欲。 |
Give up desire. |
色有何味？ |
What does color taste like? |
復 有何過？ |
What's wrong with me? |
當捨離色。 |
Give up color. |
痛有何味？ |
What does pain taste like? |
復有何過？ |
What's wrong? |
當捨離痛。』 |
It hurts to let go. 』 |
汝等設以此語詶彼來問者， 彼諸梵志默然不對。 |
If you ask him this question, his Brahma will remain silent and wrong. |
設有所說者，亦不能 解此深義，遂增愚惑，墮於邊際。 |
Even those who have said it cannot understand this profound meaning, so they become more confused and fall to the margins. |
所以然者， 非彼境界。 |
Therefore, it is not that state. |
然復，比丘！魔及魔天、釋、梵、四天王、 沙門、婆羅門、人及非人能解此深義者，除 如來、等正覺及如來聖眾受吾教者，此即 不論。 |
Come on, bhikkhu! Demons and devil gods, Buddhists, Brahma, the Four Heavenly Kings, Samanas, Brahmans, humans and non-human beings can understand this profound meaning, except for the Tathagata, and other enlightened and Tathagata saints who accept my teachings. This does not matter. |
「欲有何味？ |
"What does desire taste like? |
所謂五欲者是。 |
The so-called five desires are. |
云何為五？ |
Why is the cloud five? |
眼見色，為起眼識，甚愛敬念，世人所喜。 |
Seeing form with the eyes, arousing eye consciousness, loving and respecting it very much, people in the world like it. |
若 耳聞聲、鼻嗅香、舌知味、身知細滑，甚愛敬 念，世人所喜。 |
If the ears hear the sound, the nose smells the fragrance, the tongue knows the taste, and the body knows the smoothness, if you love and revere him very much, he will be loved by the world. |
若復於此五欲之中，起苦、樂 心，是謂欲味。 |
If among these five desires, the mind of pain and pleasure arises, this is called the taste of desire. |
「云何欲有何過者？ |
"What's wrong with Yun Heyu? |
若有一族 姓子，學諸伎術，而自營己。 |
If there is a clan with a certain surname, they learn various skills and make a living for themselves. |
或學田作，或 學書 疏 ，或學傭作，或學算數，或學權詐， 或學剋鏤，或學通信，至彼來此。 |
Some learn field work, some learn calligraphy and painting, some learn servant work, some learn arithmetic, some learn power and fraud, some learn engraving, some learn correspondence, and then they come here. |
或學承 事王身，不避寒暑，記累懃苦，不自由己，作 此辛苦而獲財業，是為欲為大過。 |
Or if you learn to serve the king, do not avoid the cold and heat, remember the hard work, and do not free yourself, and gain wealth through such hard work, this is a big mistake because of desire. |
現世 苦惱，由此恩愛，皆由貪欲。 |
Suffering in this world, from love, to greed. |
然復彼族姓子， 作此懃勞，不獲財寶，彼便懷愁憂，苦惱不 可稱記。 |
However, if a son of that family's surname does not gain any treasure for his hard work, he will be filled with sorrow and sorrow, and his troubles cannot be remembered. |
便自思惟： |
Then he thought to himself: |
『我作此功勞，施諸方 計，不得財貨。 |
I have done this meritorious service and tried all kinds of tricks, but I can't get any wealth. |
如此之比者，當念捨離。』 |
Those who compare like this should think of renunciation. 』 |
是為 當捨離欲。 |
This is to give up desire. |
「復次，彼族姓子或時作此方計而 獲財貨，以獲財貨，廣施方宜，恒自擁護， 恐王勅奪，為賊偷竊，為水所漂，為火所 燒。 |
"Furthermore, the people of that clan may sometimes use this trick to obtain wealth. To obtain the wealth, they widely use the method and always support it. They are afraid that the king will seize it, be stolen by thieves, be drifted by water, and be destroyed by fire. burn. |
復作是念： |
The repetition is to read: |
『正欲藏窖，恐後亡失，正欲 出利，復恐不剋。 |
If you want to hide it in a cellar, you are afraid of losing it later. If you want to make a profit, you may not be able to defeat it again. |
或家生惡子，費散吾財。』 |
Or if a bad son is born in the family, my wealth will be wasted. 』 |
是 為欲為大患，皆緣欲本，致此災變。 |
This is because desire is a big disaster, and it is all caused by desire, which leads to this disaster. |
「復次， 族姓子恒生此心，欲擁護財貨。 |
"Furthermore, the clan surnamed son always has this heart and wants to protect wealth. |
後猶復為 國王所奪，為賊所劫，為水所漂，為火所 燒； |
Later, it will be captured by the king, robbed by thieves, drifted by water, and burned by fire; |
所藏窖者亦復不剋； |
Those who hide it in the cellar will no longer be able to conquer it; |
正使出利亦復不 獲； |
Even if you make a profit, you will never get it again; |
居家生惡子，費散財貨，萬不獲一，便懷 愁憂苦惱，椎胸喚呼： |
If a bad son is born in the house, he will waste his wealth and goods, and if he never gets any, he will be filled with sorrow and distress, and cry out in his chest: |
『我本所得財貨，今盡 忘失！』遂成愚惑，心意錯亂，是謂欲為大患， 緣此欲本，不至無為。 |
"The wealth I originally gained has now been completely forgotten!" ’ Then he becomes foolish and confused, and his mind is confused. This is called desire, which is a great danger. Because desire is the root of it, it does not lead to inaction. |
「復次，緣此欲本，著鎧 執仗，共相攻伐。 |
"Again, because of this desire, we wear armor and hold the battle, and we attack together. |
以相攻伐，或在象眾前、或 在馬眾前、或在步兵前、或在車眾前，見 馬共馬鬪、見象共象鬪、見車共車鬪、見 步兵共步兵鬪，或相斫射，以矟相斫刺。 |
To attack each other, either in front of the elephants, in front of the horses, in front of the infantry, or in front of the chariots, see the horses and horses, the elephants and the elephants, the chariots and the chariots, and the infantry and the infantry. Tao, or shoot each other, use thorns to stab each other. |
如此之比，欲為大患。 |
Such a ratio would be a serious problem. |
緣欲為本，致此災 變。 |
Desire is the basis for this disaster. |
「復次，緣此欲本，著鎧執仗，或在城門、 或在城上，共相斫射，或以矟刺、或以鐵輪 而轢其頭，或消鐵相灑。 |
"Furthermore, because of this desire, we wear armor and hold our swords, either at the city gate or on the city, shooting at each other, or stabbing each other with iron, or kicking their heads with iron wheels, or scattering iron on each other. |
受此苦惱，死者眾 多。 |
Many people died from this suffering. |
「復次，欲者亦無有常，皆代謝變易，不停 不解。 |
"Furthermore, desires are not permanent, they are all metabolized and change, and they are constantly incomprehensible. |
此欲變易無常者，此謂欲為大患。 |
This desire is prone to change and is impermanent. This is called desire and is a great danger. |
「云 何當捨離欲？ |
"Why should we give up desire? |
若能修行除貪欲者，是謂捨 欲。 |
If you can practice to get rid of greed, it is called renunciation of desire. |
謂諸有沙門、婆羅門，不知欲之大患， 亦復不知捨欲之原，如實不知沙門、沙門 威儀，不知婆羅門、婆羅門威儀，此非沙門、 婆羅門，亦復不能舉身作證而自遊戲。 |
It is said that there are ascetics and brahmins who do not know the great dangers of desire, and they no longer know the origin of renunciation of desire. It is true that they do not know the majesty of recluses and recluses, and they do not know the majesty of brahmins and brahmins. These are not recluses and brahmins, and they can no longer raise their bodies to testify and play games. |
謂諸沙門、婆羅門審知欲為大患，能捨離 欲，如實不虛。 |
It is said that all ascetics and brahmins understand that desire is a great danger and can abandon it and be truthful and true. |
知沙門有沙門威儀，知婆羅 門有婆羅門威儀，已身作證而自遊戱，是 為捨離於欲。 |
Knowing the majesty of a recluse as a recluse, knowing the majesty of a brahmin as a brahmin, and having already witnessed the majesty of a recluse, and wandering about alone, this is to give up one's desires. |
「云何色味？ |
What's the color and taste? |
設有見剎利女種、 婆羅門女種、長者女種，年十四、十五、十六，不 長不短，不肥不瘦，不白不黑，端政無雙，世之 希有。 |
There are women of the Ksārī race, Brahmin women, and elder women, fourteen, fifteen, or sixteen years old, neither long nor short, neither fat nor thin, neither white nor black, unparalleled in their integrity, and rare in the world. |
彼最初見彼顏色，起喜樂想，是謂 色味。 |
When he first sees the color, he thinks of it happily, which is called color and taste. |
「云何為色大患？ |
"Why is sex such a big problem? |
復次。 |
Repeat. |
若後見彼女 人，年八十、九十，乃至百歲，顏色變異，年過少 壯，牙齒缺落，頭髮皓白，身體垢堺，皮緩面皺， 脊僂呻吟，身如故車，形體戰掉，扶杖而行。 |
If you see that woman later, she is eighty, ninety, or even a hundred years old, her color is mutated, she is too young, her teeth are missing, her hair is white, her body is dirty, her skin is slow and her face is wrinkled, her spine is hunched and moaning, her body is like an old car, and her shape is When the battle is over, hold on to the stick and walk. |
云何，比丘！初見妙色，後復變易，豈非是大 患乎？」 |
Why, bhikkhu! Isn't it a big trouble to see wonderful colors at first but then change again? " |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告諸比 丘： |
The World-Honored One told the monks: |
「是謂色為大患。 |
"It is said that color is a serious trouble. |
復次，此若見彼女人，身 抱重患，臥於床褥，失大小便，不能起止。 |
Again, if you see that woman, she is lying on the bed with a serious illness, she is losing her bowels and can't stop. |
云何，比丘！本見妙色，今致此患，豈非大患 乎？」 |
Why, bhikkhu! I originally saw wonderful colors, but now I have this trouble. Isn’t it a big trouble? " |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「諸比 丘！是謂色為大患。 |
"Bhikkhus, it is said that form is a great trouble. |
復次，比丘！若見彼女人 身壞命終，將詣塜間。 |
Again, bhikkhu! If he sees that woman dying, she will die. |
云何，比丘！本見妙色，今 以變改，於中見起苦樂想，豈非大患乎？」 |
Why, bhikkhu! I originally saw wonderful colors, but now that they have changed, and I see thoughts of joy and pain in them, isn’t that a big danger? " |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「是謂色 為大患。 |
"It is said that color is a serious trouble. |
復次，若見彼女人，死經一日、二日、三 日、四日、五日，乃至七日，身體胮脹爛臭，散落 一處。 |
Again, if you see that woman, she has been dead for one, two, three, four, five, or even seven days, and her body is bloated, rotten, smelly, and scattered in one place. |
云何，比丘！本有妙色，今致此變，豈非 大患乎？」 |
Why, bhikkhu! It was originally beautiful, but now it has changed like this. Isn't it a big trouble? " |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「是謂色為大患。 |
"It is said that color is a serious trouble. |
復次，若見彼女人，烏、鵲、鵄、鷲 競來食噉，或為狐、狗、狼、虎所見食噉，或為 蜎飛蠢動、極細蠕蟲而見食噉。 |
Again, if you see that woman, crows, magpies, vultures, and vultures will come to eat her, or you will be seen by foxes, dogs, wolves, and tigers, or you will be seen by flying insects and extremely thin worms. |
云何，比丘！ 彼本有妙色，今致此變，於中起苦、樂想，豈 非大患乎？」 |
Why, bhikkhu! It originally had a wonderful color, but now it has changed like this, causing thoughts of pain and pleasure in it. Isn't it a big trouble? " |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告 曰： |
The World Honored One said: |
「是謂色為大患。 |
"It is said that color is a serious trouble. |
復次，若見彼女人身，蟲 鳥以食其半，腸胃肉血污穢不淨。 |
Again, if you see that woman's body, insects and birds will eat half of it, and the flesh and blood of her intestines and stomach will be filthy and unclean. |
云何，比 丘！彼本有妙色，今致此變，於中起苦、樂想， 此非大患乎？」 |
Why, bhikkhu! It originally had a wonderful color, but now it has changed like this, causing thoughts of pain and pleasure in it. Isn't this a big trouble? " |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊 告曰： |
The World Honored One said: |
「是謂色為大患。 |
"It is said that color is a serious trouble. |
復次，若見彼女人身， 血肉以盡，骸骨相連。 |
Again, if you see that woman's body, all the flesh and blood are gone, and the bones are connected. |
云何，比丘！彼本有妙 色，今致此變，於中起苦、樂想，此豈非大患 乎？」 |
Why, bhikkhu! It originally had a wonderful color, but now it has changed like this, causing thoughts of pain and pleasure in it. Isn't this a big trouble? " |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「是謂 色為大患。 |
"It is said that sex is a serious problem. |
復次，若見彼女人身，血肉以盡， 唯有筋纏束薪。 |
Again, if you see that woman's body, all her flesh and blood are gone, only her sinews are bound together. |
云何，比丘！本有妙色，今致 此變，於中起苦、樂想，此非大患乎？」 |
Why, bhikkhu! There was originally a wonderful color, but now it has changed and caused thoughts of suffering and happiness in it. Isn't this a big trouble? " |
諸比 丘對曰： |
The monks replied: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「是謂色為大 患。 |
"It is said that color is a big trouble. |
復次，若復見彼女人身，骸骨散落，各在 一處，或脚骨一處，或膊骨一處，或 髀 骨一處，或 臗骨一處，或脇肋一處，或肩臂骨一處，或 頸骨一處，或 髑 髏一處。 |
Again, if you see the woman's body again, the bones are scattered in one place, maybe a foot bone, a shoulder bone, a patella bone, a shoulder bone, a rib bone, or a shoulder arm. One place on the bone, one place on the neck bone, or one place on the skull. |
云何，諸比丘！本有 妙色，今致此變，於中起苦、樂想，此豈非 大患乎？」 |
What's the matter, bhikkhus! It was originally a wonderful color, but now it has changed like this, causing thoughts of pain and pleasure in it. Isn't this a big trouble? " |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「是謂色為大患。 |
"It is said that color is a serious trouble. |
復次，若見彼女人身，骨皓白 色，或似鴿色。 |
Again, if you see that woman's body, her bones are white and white, or the color of a dove. |
云何，比丘！本有妙色，今致此 變，於中起苦、樂想，豈非大患乎？」 |
Why, bhikkhu! It was originally a wonderful color, but now it has changed like this, causing thoughts of pain and pleasure in it. Isn't it a big trouble? " |
諸比丘對 曰： |
The monks said to him: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「是謂色為大患。 |
"It is said that color is a serious trouble. |
復 次，若見彼女人，骸骨經無數歲，或有腐爛 壞敗，與土同色。 |
Again, if you see that woman's bones, they may have been rotten and corrupted for countless years, and are the same color as earth. |
云何，比丘！彼本有妙色，今 致此變，於中起苦、樂想，豈非大患乎？」 |
Why, bhikkhu! It originally had a wonderful color, but now it has changed like this, causing thoughts of pain and pleasure in it. Isn’t it a big danger? " |
諸 比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「是謂色為 大患。 |
"It is said that color is a serious trouble. |
復次，此色無常、變易，不得久停，無 有老幼，是謂色為大患。 |
Again, this color is impermanent, changeable, and does not stay for a long time, regardless of age or child. This is said to be a serious danger. |
「云何色為出要？ |
What is the color of Yun? |
若能捨離於色，除諸亂想，是謂捨離於 色。 |
If you can renounce form and get rid of all kinds of random thoughts, that is called renunciation of form. |
謂諸沙門、婆羅門，於色著色，不知大患， 亦不捨離，如實而不知，此非沙門、婆羅門， 於沙門不知沙門威儀，於婆羅門不知 婆羅門威儀，不能己身作證而自遊戲。 |
It is said that all the ascetics and Brahmins are ignorant of the color of color, do not know the great dangers, do not abandon it, and do not know it as it is. This is not a recluse or a Brahmin. A recluse does not know the majesty of a recluse, and a brahmin does not know the majesty of a brahmin. He cannot bear witness with his own body and plays with himself. |
謂 諸有沙門、婆羅門，於色不著色，深知為 大患，能知捨離，是謂於沙門知沙門威儀， 於婆羅門知婆羅門威儀，己身作證而自 遊戲，是謂捨離於色。 |
It is said that there are ascetics and Brahmans who are not colored by form, know deeply that it is a great danger, and are able to know renunciation. This means that ascetics know the majesty of recluses, and as brahmins know the majesty of Brahman. They bear witness to themselves and play by themselves. This is called renunciation in form. |
「云何為名痛味？ |
"Why is the taste of pain called pain? |
於 是，比丘！得樂痛時，便知我得樂痛； |
So, bhikkhu! When I experience pleasure and pain, I know that I have pleasure and pain; |
得苦痛 時，便知我得苦痛； |
When I suffer, I know I suffer; |
若得不苦不樂痛時，便 知我得不苦不樂痛。 |
If I have neither pain nor pleasure, I will know that I have neither pain nor pleasure. |
若得食樂痛時，便知 我得食樂痛； |
If I feel pain when eating, I will know that I feel pain when eating; |
若得食苦痛時，便知我得食 苦痛； |
If I feel pain when I eat, I know that I feel pain when I eat; |
若得食不苦不樂痛時，便知我得不 苦不樂痛。 |
If the food is neither painful nor pleasurable, then I know that the food is neither painful nor pleasurable. |
不食苦痛時，便自知我不食 苦痛； |
When I don’t eat pain, I know that I don’t eat pain; |
若 不食樂痛時，便自知我不食樂 痛； |
If I do not eat pleasure and feel pain, I will know that I do not eat pleasure and feel pain; |
若不食不苦不樂痛時，便自知我不食 不苦不樂痛。 |
If I don’t eat and feel neither pain nor pleasure, I will know that I don’t eat and feel neither pain nor pleasure. |
「復次，比丘！若得樂痛，爾時不 得苦痛，亦復無不苦不樂痛，爾時我唯有 樂痛。 |
"Again, Bhikkhu! If I experience pleasure and pain, then I will not experience pain. There will be no pain without pain and pleasure. At that time, I will only have pleasure and pain. |
若得苦痛時，爾時無有樂痛，亦無不 苦不樂痛，唯有苦痛。 |
If you experience pain, there will be neither pleasure nor pain, and there will be neither pain nor pleasure, only pain. |
若復，比丘！得不苦不 樂痛時，爾時無有樂痛、苦痛，唯有不苦不 樂痛。 |
If so, bhikkhu! When there is neither pain nor pleasure nor pain, then there is neither pleasure nor pain, nor pain, but only neither pain nor pleasure nor pain. |
復次，痛者無常、變易之法，以知痛無 常、變易法者，是謂痛為大患。 |
Again, pain is impermanent and subject to change. Knowing that pain is impermanent and subject to change, it is said that pain is a serious problem. |
「云何痛為出 要？ |
"Why should pain be so important? |
若能於痛捨離於痛，除諸亂想，是謂捨 離於痛。 |
If one is able to renounce pain and get rid of all kinds of random thoughts, that is said to be renunciation of pain. |
諸有沙門、婆羅門於痛著痛，不知 大患，亦不捨離，如實而不知，此非沙門、婆 羅門，於沙門不知沙門威儀，於婆羅門 不知婆羅門威儀，不能以身作證而自 遊戲。 |
There are ascetics and brahmins who suffer from pain, do not know the great danger, do not abandon it, and do not know it as it is. This is not a recluse or a brahmin. A recluse does not know the majesty of a recluse, and a brahmin does not know the majesty of a brahmin. He cannot testify with his body and plays with himself. |
諸有沙門、婆羅門於痛不著痛，深知 為大患，能知捨離，是謂於沙門知沙門威 儀，於婆羅門知婆羅門威儀，以身作證 而自遊戲，是謂捨離於痛。 |
There are recluses and brahmans who are not aware of pain, know that it is a great danger, and know how to renounce pain. This is called ascetics know the majesty of recluses, and brahmins know the majesty of brahmins. They testify with their bodies and play with themselves. This is called renunciation of pain. |
「復次，比丘！若有 沙門、婆羅門不知苦痛、樂痛、不苦不樂痛， 如實而不知，復教化人使行者，此非其 宜。 |
"Again, bhikkhu! If there are any ascetics or brahmans who do not know pain, pleasure, pain, neither pain nor pleasure, and do not know it as it is, it is not appropriate for them to teach and transform people so that they can practice it. |
若有沙門、婆羅門能捨離痛，如實而知， 復勸教人使遠離之，此正其宜，是謂捨離 於痛。 |
If there are any ascetics or brahmans who are able to renounce pain, know it as it is, and then advise and teach others to stay away from it, this is the right thing to do. This is called renunciation of pain. |
「我今，比丘！以說著欲、味欲，欲為大 患，復能捨者； |
"Now, bhikkhu, I am talking about desire and taste. Desire is a serious problem and I can no longer give it up. |
亦說著色、味色，色為大患，能 捨離色； |
It is also said that color, taste and color, color is a serious problem, and it can be abandoned; |
以說著痛、味痛，痛為大患，能捨 離痛，諸如來所應行者，所謂施設者，我今 周訖。 |
To talk about pain, to taste pain, to treat pain as a serious problem, to be able to let go of pain, is what Tathagata should do, the so-called almsgiver, I will end this week. |
常當念在樹下空閑之處，坐禪思惟， 莫有懈怠，是謂我之教勅。」 |
You should always meditate in a free place under a tree and meditate without slacking off. This is my teaching. " |
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. |
21.10 （一〇）不牢要 |
21.10 (10) Not necessary |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三不牢要。 |
"There are three weak points. |
云何 為三？ |
Why is it three? |
身不牢要、命不牢要、財不牢要。 |
If your body is not secure, your life is not secure, and your wealth is not secure. |
是謂， 比丘！有此三不牢要。 |
That means, Bhikkhu! There are three weak points. |
於此，比丘！三不牢要 中，當求方便，成三牢要。 |
Here it is, bhikkhu! Among the three weak points, you should seek convenience and achieve the three firm points. |
云何為三？ |
Why is the cloud three? |
不牢要 身，求於牢要； |
If you don't have a strong body, you need to be strong; |
不牢要命，求於牢要； |
Not being imprisoned will cost you your life, but being imprisoned will be life-threatening; |
不牢要 財，求於牢要。 |
If you don't have a stronghold, you will need money; if you seek it, you will need a stronghold. |
「云何不牢要身，求於牢要？ |
"Why don't you keep your body secure and seek refuge in your prison? |
所謂 謙敬禮拜，隨時問訊。 |
The so-called respectful worship, ask questions at any time. |
是謂不牢要身，求於牢 要。 |
This means that if you don't have a strong body, you need to be strong. |
「云何不牢要命，求於牢要？ |
"Why don't you live in prison and ask for your life in prison? |
於是，若有善 男子、善女人，盡形壽不殺生，不加刀杖，常 知慚愧，有慈悲心，普念一切眾生； |
Therefore, if there is a good man or good woman who does not kill any living beings throughout his or her life, does not use a sword or a stick, is always aware of shame, has a heart of compassion, and is mindful of all sentient beings; |
盡形壽 不盜，恒念惠施，心無悋相； |
Don’t steal until the end of your physical life, always be mindful of giving, and don’t have a dull heart; |
盡形壽不 淫，亦不他淫； |
You will not engage in sexual intercourse until the end of your body and life, nor will you engage in sexual intercourse with others; |
盡形壽不妄語，常念至誠， 不欺世人； |
Don’t lie for the rest of your life, always think sincerely, and don’t deceive others; |
盡形壽不飲酒，意不錯亂，持 佛禁戒。 |
Don’t drink alcohol until the end of your physical life, keep your mind from being confused, and uphold the Buddha’s forbidden precepts. |
是謂命不牢要，求於牢要。 |
This means that if one's destiny is not secure, it must be secured. |
「云何財不 牢要，求於牢要？ |
"How can you ask for money if you don't need it? |
若有善男子、善女人，常念 惠施與沙門、婆羅門、諸貧匱者，須食者與 食，須漿與漿，衣被、飲食、床敷臥具、病瘦醫 藥、舍宅、城郭，所須之具悉皆與之。 |
If there are good men and good women who always think of giving alms to ascetics, brahmanas, and the poor and needy, they will give food to those who need it, pulp and pulp, clothing and quilts, food and drink, beds and bedding, medicine for the sick and thin, houses and castles. , all the necessary equipment is provided. |
如是，財 不牢要，求於牢要。 |
In this case, if you don't have money, you can't ask for it. |
「是謂，比丘！以此三不牢 要，求此三牢要。」 |
That is to say, bhikkhu! With these three weak points, seek these three firm points. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「知身不牢要， 命亦不牢固， |
"Knowing that your body is not secure, your life is not secure either. |
財貨衰耗法， 當求牢要者。 |
The law of depletion of property should be pursued by those who insist on it. |
人身甚難得， 命亦不久停， |
Human life is rare, and life will not end soon. |
財貨磨滅法， 歡喜念惠施。」 |
Wealth and goods are obliterated by Dharma, and I rejoice in giving. " |
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. |
第一德、福業 三因、三安、瞿 |
The first virtue, blessings, three causes, three peaces, and qu |
三夜、病、惡行 苦除、不牢要 |
Three nights, illness, bad deeds, relief from suffering, lack of firmness |
22.1 （一）供養 |
22.1 (1) Support |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三人，世人所應供 養。 |
"There are three people who should be supported by the world. |
云何為三？ |
Why is the cloud three? |
如來、至真、等正覺，世人所應供 養； |
The Tathagata, the Supreme True Enlightenment, etc. should be supported by the people of the world; |
如來弟子漏盡阿羅漢，世人所應供養； |
Tathagata's disciples are all Arhats, and the people of the world should support them; |
轉 輪聖王，世人所應供養。 |
The Holy King who turns the wheel should be supported by the people of the world. |
「有何因緣，如來世 人所應供養乎？ |
"Is there any reason why people in the next life should support me? |
夫如來者，不伏者伏，不降 者降，不度者度，未得解脫者令得解脫， 未般涅槃者使成涅槃，無救護者與作救 護，盲者與作眼目，病者與作救護。 |
Tathagata, those who are not subdued will be subdued, those who are not surrendered will be surrendered, those who are not rescued will be saved, those who have not attained liberation will be liberated, those who have not attained nirvana will be enabled to achieve nirvana, those who have no rescue will be provided with rescue, those who are blind will be provided with eyes, and those who are sick will be provided with For rescue. |
最尊第 一，魔若魔天、天及人民，於中最尊福田，可敬 可貴，與人作導，令知正路，未知道者與 說導教，以此因緣，如來世人所應供養。 |
The most honorable one, the devil is like the devil, heaven, heaven and people, the most honorable field of blessings, respectable and valuable, guides people, so that they know the right path, and teaches those who don't know, and with this cause and condition, people in the future world should provide support. . |
「復 有何因緣，如來弟子漏盡阿羅漢世人所應 供養乎？ |
"Again, what is the reason why Tathagata's disciples have failed to exhaust all the offerings that Arahants should make? |
比丘當知，漏盡阿羅漢以度生死 源，更不復受有，以得無上法，淫、怒、癡盡， 永不得全，是世福田。 |
Bhikkhus, you should know that the Arahant who has exhausted all the outflows can save the source of life and death, let alone no longer experience existence, and can obtain the supreme Dharma. Sexual desire, anger, and delusion can never be perfected, and this is the field of blessings in this world. |
以此因緣本末，使漏 盡阿羅漢世人所應供養。 |
Based on this cause and effect, the leakage will be exhausted and all the offerings that Arahants should provide. |
「復以何因緣，轉 輪聖王世人所應供養？ |
"What is the reason why the world should support the Holy Wheel-turning King? |
比丘當知，轉輪聖 王以法治化，終不殺生，復教化人使不 殺生； |
Bhikkhus, you should know that the wheel-turning sage king rules and transforms people with laws, so that they will not kill living beings, and he will teach and transform people again so that they will not kill living beings; |
自不盜竊，亦復教他人使不偷 盜； |
If you yourself do not steal, you should also teach others not to steal; |
自不淫泆，復教他人不行淫泆； |
If you do not engage in sexual immorality yourself, teach others not to engage in sexual immorality; |
自 不妄語，亦復教人使不妄語； |
Since you don’t lie, you should also teach others not to lie. |
自不兩舌， 鬪亂彼此，亦復教他人使不兩舌； |
He himself does not use two tongues and confuses each other, and he also teaches others how to use two tongues; |
自不 嫉妬、恚、癡，亦復教他人不習此法； |
You will not be jealous, jealous or foolish, nor will you teach others not to practice this method; |
自行正 見，復教他人使不邪見。 |
Keep your own right views, and teach others not to have wrong views. |
以此因緣，以此 本末，使轉輪聖王世人所應供養。」 |
With this cause and condition, with this root and cause, the Holy King of Wheels can be supported by the people of the world. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
22.2 （二）三善根 |
22.2 (2) Three good roots |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告阿難： |
At that time, the World-Honored One told Ananda: |
「有三善根，不可窮 盡，漸至涅槃界。 |
"There are three roots of good deeds, which are inexhaustible and gradually lead to the realm of Nirvana. |
云何為三？ |
Why is the cloud three? |
所謂於如來所 而種功德，此善根不可窮盡。 |
The so-called merits planted in the Tathagata's place are inexhaustible. |
於正法而 種功德，此善根不可窮盡。 |
The merits planted in the Dharma are inexhaustible. |
於聖眾而種 功德，此善根不可窮盡。 |
The merits planted in the saints are inexhaustible. |
是謂，阿難！此三善 根不可窮盡，得至涅槃界。 |
That’s right, Ananda! These three roots of goodness are inexhaustible and lead to the realm of Nirvana. |
是故，阿難！當 求方便，獲此不可窮盡之福。 |
That’s why, Ananda! You should seek convenience and gain this inexhaustible blessing. |
如是，阿難！ 當作是學。」 |
So, Ananda! Think of it as learning. " |
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. |
22.3 （三）三痛 |
22.3 (3) Three pains |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此三痛。 |
"There are these three pains. |
云何為 三？ |
Why is it three? |
所謂樂痛、苦痛、不苦不樂痛。 |
The so-called joy and pain, pain and pain, neither pain nor pleasure pain. |
諸比丘當知， 彼樂痛者，欲愛使也； |
Bhikkhus, you should know that those who enjoy pleasure and pain are caused by desire and love; |
彼苦痛者，瞋恚使也； |
Those who suffer are caused by anger and anger; |
不 苦不樂痛者，是癡使也。 |
Those who feel neither pain nor pleasure but pain are delusions. |
是故，諸比丘！當學 方便，求滅此使。 |
Therefore, monks! You should learn convenience and seek to destroy this messenger. |
所以然者，當自熾然，當 自修行法，得無比法。 |
Therefore, you should be ardent by yourself, practice the Dharma by yourself, and obtain the incomparable Dharma. |
諸比丘當知，我滅度 後，其有比丘念自熾然，修其行法，得無 比法，此則是第一聲聞。 |
Bhikkhus, you should know that after I pass away, there will be bhikkhus who will naturally have blazing thoughts, practice their Dharma, and obtain the incomparable Dharma. This is the first voice-hearer. |
「云何，比丘！當自熾 然，當自修行，得修行法，獲無比法？ |
"What do you mean, bhikkhu! You should be ardent on your own, practice on your own, and obtain the Dharma, the incomparable Dharma? |
於是， 比丘！內自觀身，外自觀身，內外自觀身而 自遊戲； |
So, bhikkhu! Self-observation of the body internally, self-observation of the body externally, self-observation of the body internally and externally and self-play; |
內觀痛，外觀痛，內外觀痛； |
Internal pain, external pain, internal and external pain; |
內觀意， 外觀意，內外觀意； |
Inner thoughts, outer thoughts, inner and outer thoughts; |
內觀法，外觀法，內外觀 法而自遊戲。 |
Internal and external methods, internal and external methods and self-play. |
如是，比丘！當自熾然，盛修 行其法，得無比法。 |
So, bhikkhu! When you are ardent, practice the Dharma vigorously, and obtain the incomparable Dharma. |
諸比丘行此法者，於 聲聞中第一弟子。 |
Bhikkhus who practice this Dharma are the first disciples among the sravakas. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
22.4 （四）三覆露 |
22.4 (4) Three coverings |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三事，覆則妙，露 則不妙。 |
"There are three things: if they are overturned, they are good; if they are revealed, they are not good. |
云何為三？ |
Why is the cloud three? |
一者女人，覆則妙，露則 不妙； |
On the one hand, women are good if they are covered, but bad if they are exposed; |
婆羅門呪術，覆則妙，露則不妙； |
Brahmin's art is wonderful if it is covered, but not good if it is exposed; |
邪見之 業，覆則妙，露則不妙。 |
The karma of wrong views is good if it is overturned, but not good if it is exposed. |
是謂，比丘！有此三事， 覆則妙，露則不妙。 |
That’s right, bhikkhu! There are these three things. If they are overturned, they will be wonderful. If they are revealed, they will be bad. |
「復有三事，露則妙，覆則 不妙。 |
"There are three things again: if they are exposed, they will be wonderful; if they are covered, they will be bad. |
云何為三？ |
Why is the cloud three? |
日、月，露則妙，覆則不妙； |
When the sun and moon are exposed, they are wonderful; when they are covered, they are not wonderful; |
如 來法語，露則妙，覆則不妙。 |
As the Tathagata teaches, if it is exposed, it will be wonderful, but if it is covered, it will be bad. |
是謂，比丘！有此 三事，露則妙，覆則不妙。」 |
That’s right, bhikkhu! There are these three things. If they are exposed, they will be wonderful. If they are overturned, they will be bad. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「女人及呪術， 邪見不善行， |
"Women and magic, wrong views and unwholesome deeds, |
此是世三法， 覆隱而最妙。 |
These are the three laws of the world, which are hidden and most wonderful. |
日月廣所照， 如來正法語， |
The sun and moon shine brightly, and the Tathagata teaches the Dharma correctly, |
此是三世法， 露則第一妙。 |
This is the Dharma of the Three Worlds, and its exposure is the most wonderful. |
「是故，諸比丘！當露現如來法，勿使覆隱。 |
"Therefore, bhikkhus, you should reveal the Tathagata's Dharma and do not allow it to be hidden. |
如 是，比丘！當作是學。」 |
If so, bhikkhu! Think of it as learning. " |
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. |
22.5 （五）相 |
22.5 (5) Phase |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「此三有為有為相。 |
"These three conditioned and conditioned aspects. |
云 何為三？ |
Cloud What is three? |
知所從起，知當遷變，知當滅盡。 |
Know where it comes from, know when it will change, know when it will cease. |
彼云何知所從起？ |
How could he know where he started? |
所謂生，長大成五陰形， 得諸持、入，是謂所從起。 |
The so-called birth, growing up into the five yin shapes, obtaining all kinds of upholds and entering, is called the origin. |
彼云何為滅盡？ |
Why does that mean annihilation? |
所謂死，命過不住、無常，諸陰散壞，宗族別離， 命根斷絕，是謂為滅盡。 |
The so-called death means that life cannot live and is impermanent, all the negative factors are dispersed, clans are separated, and the roots of life are cut off. This is called annihilation. |
彼云何變易？ |
Why has it changed? |
齒落、 髮白、氣力竭盡，年遂衰微，身體解散，是謂為 變易法。 |
The teeth fall out, turn white, and the strength is exhausted, the age declines, and the body disintegrates. This is called the method of change. |
是為，比丘！三有為有為相，當知此三 有為相，善分別之。 |
That’s why, bhikkhu! You should know the three signs of being and being and be good at distinguishing them. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
22.6 （六）法 |
22.6 (6) Law |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「愚人有三相三法， 不可恃怙。 |
"A fool has three characteristics and three methods, so he cannot rely on his parents. |
云何為三？ |
Why is the cloud three? |
於是，愚者不可思惟 而思惟之； |
Therefore, a fool cannot think and think about it; |
不可論說而論說之； |
It cannot be discussed but discussed; |
不可行 者而修習之。 |
If it doesn't work, practice it. |
「云何愚者不可思惟而思念 之？ |
"How can a fool not think about it and think about it? |
於是，愚者意三行便思憶之。 |
Therefore, the fool thinks about the three elements. |
云何為三？ |
Why is the cloud three? |
於是，愚者起嫉心，於他財物及於女色，心 念惡言悉興嫉心： |
Therefore, the fool becomes jealous, thinks about his property and women's sex, and thinks evil words in his heart to arouse jealousy: |
『彼之所有，願是我許。』 |
"I promise everything he has." 』 |
如 是，愚者不可思惟而思惟之。 |
If this is so, a fool cannot think about it but think about it. |
「云何愚者不 可論說而論說之？ |
"How can a fool not talk about it and talk about it? |
於是，愚者造口四過。 |
So the fool made four mistakes. |
云 何為四？ |
Cloud What is four? |
於是，愚者恒喜妄言、綺語、惡口、鬪亂 彼此。 |
Therefore, fools always enjoy lying, idle talk, harsh words, and quarreling with each other. |
如是，愚者造口四過。 |
If this is the case, the fool will make four mistakes. |
「云何愚者造於 惡行？ |
"How can a fool commit evil deeds? |
於是，愚者造身惡行，常念殺生、竊盜、 淫泆。 |
Therefore, a fool creates evil deeds and always thinks about killing, stealing, and committing adultery. |
如是，愚者造於惡行。 |
In this way, fools create evil deeds. |
如是，比丘！愚 者有此三行，愚癡之人習此三事。 |
So, bhikkhu! Fools have these three behaviors, and foolish people practice these three things. |
「復次，比 丘！智者有三事，當念修行。 |
"Again, bhikkhu! There are three things a wise man should think about and practice. |
云何為三？ |
Why is the cloud three? |
於是， 智者應思惟者，便思惟之； |
Therefore, what a wise man should think about, he thinks about; |
應論說者，便 論說之； |
Those who should discuss it will discuss it; |
應行善者，便修行善。 |
Those who should do good should practice good deeds. |
「彼云何智 者應思惟事，便思惟之？ |
"How can a wise man think about things and think about them? |
於是，智者思惟意 三行。 |
Therefore, the wise man thinks about the three elements of mind. |
云何為三？ |
Why is the cloud three? |
於是，智者不嫉妬、恚、癡， 常行正見，見他財貨，不生想念。 |
Therefore, a wise person will not be jealous, jealous, or delusional, but will always practice right views, and will not miss his wealth when he sees it. |
如是，智者 應思惟者，便思惟之。 |
In this way, a wise man will think about what he should think about. |
「云何智者應論說 之？ |
"Why should a wise man discuss this? |
於是，智者成就口四行。 |
Therefore, the wise man achieves the four elements of speech. |
云何為四？ |
Why is the cloud four? |
於是， 智者不行妄語，亦不教人妄語，見人妄語 者意不喜樂，是謂智者而護其口。 |
Therefore, a wise person does not lie, nor does he teach others to lie. He will not be happy when he sees others lying. This is called a wise person and protects his mouth. |
復次，智 者不行綺語、惡口、鬪亂彼此，亦不教人使 行綺語、惡口、鬪亂。 |
Again, wise men do not engage in frivolous speech, harsh words, or quarrels with each other, nor do they teach others to engage in frivolous speech, harsh words, or quarrels. |
如是，智者成就口四行。 |
In this way, a wise person achieves the four elements of speech. |
「云何智者成就身三行？ |
"How can a wise man achieve the three conducts of his life? |
於是，智者思惟身 行，無所觸犯。 |
Therefore, the wise man thinks about his body and conduct without any offense. |
然復智者自不殺生，亦不教 人殺生，見人殺者心不喜樂。 |
However, a wise person does not kill living things himself, nor does he teach others to kill living beings. He who sees others killing will not feel happy. |
自不偷竊， 不教人盜，見人盜者心不喜樂。 |
He who does not steal does not teach others to steal. He who sees others stealing does not feel happy. |
亦不淫 泆，見他女人色，心不起想，亦不教人使 行淫泆。 |
He does not act lewdly, nor does he care about other women's lustful behavior, nor does he teach others to commit lewdness. |
設見老母，視之如己親，中者如 姊，小者如妹，意無高下。 |
Suppose you see your old mother, treat her as your own relative, the middle one as your elder sister, the younger one as your younger sister, no superiority or inferiority. |
如是，智者身成就 三行，是謂智者所行。 |
In this way, the body of a wise person has three qualities, which is what a wise person does. |
如是，比丘！有此三有 為之相。 |
So, bhikkhu! There are these three phenomena. |
是故，諸比丘！愚者三相常當捨離，此 三智者所行，不發斯須。 |
Therefore, monks! The three characteristics of fools should always be abandoned, and the actions of these three wise people should not be hairy. |
如是，諸比丘！當作 是學。」 |
So it is, monks! Think of it as learning. " |
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. |
22.7 （七）三不覺 |
22.7 (7) Three unawares |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此三法，不可覺 知，不見、不聞，經歷生死，未曾瞻覩，我及 爾等曾不見聞。 |
"There are these three dharmas which cannot be perceived, seen or heard. They have experienced life and death and have never seen them. I and you have never seen or heard them. |
云何為三？ |
Why is the cloud three? |
所謂賢聖戒，不 可覺知，不見、不聞，經歷生死，未曾瞻覩， 我及爾等曾不見聞。 |
The so-called sage precepts cannot be perceived, seen or heard. We have experienced life and death and have never seen them. I and you have never seen or heard them. |
賢聖三昧、賢聖智慧， 不可覺知，不見、不聞，如今我身并及汝等， 皆悉覺知賢聖禁戒、賢聖三昧、賢聖智慧， 皆悉成就，不復受有，已斷生死根原。 |
The samadhi of the sages and the wisdom of the sages cannot be perceived, seen or heard. Now, I and you all are aware of the prohibitions of the sages, the samadhi of the sages, and the wisdom of the sages. They are all accomplished and no longer exist. , the root cause of life and death has been cut off. |
是故， 諸比丘！當念修行此三法。 |
Therefore, monks! Remember to practice these three methods. |
如是，諸比丘！當 作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
22.8 （八）愛敬 |
22.8 (8) Love and respect |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三法甚可敬 愛，世人所貪。 |
"There are three Dharmas that are extremely admirable and beloved, and are coveted by the world. |
云何為三？ |
Why is the cloud three? |
所謂少壯，甚可愛 敬，世人所貪。 |
The so-called young and strong are very cute and respectful, and are coveted by the world. |
無病，甚可愛敬，世人所貪。 |
No disease, very cute and respectful, coveted by the world. |
壽 命，甚可愛敬，世人所貪。 |
Longevity is very lovely and respected, and is coveted by the world. |
是謂，比丘！有此三 法，甚可愛敬，世人所貪。 |
That’s right, bhikkhu! There are these three Dharmas, which are very lovely and respectful, and are coveted by the world. |
「復次，比丘！雖有此 三法，甚可愛敬，世人所貪，然更有三法，不 可愛敬，世人所不貪。 |
"Again, bhikkhu! Although there are these three dharma, which are very lovely and respectful, and are coveted by the world, there are three more dharma, which are not lovely and venerable, and which the world does not covet. |
云何為三？ |
Why is the cloud three? |
雖有少 壯，然必當老，不可愛敬，世人所不貪。 |
Although he may be young and strong, he must grow old. He is not cute and respectful, and is not greedy by the world. |
比 丘當知，雖有無病，然必當病，不可愛敬， 世人所不貪。 |
Bhikkhus, you should know that even if you are not sick, you must be sick. You are not lovable and respectful, and people in the world are not greedy. |
比丘當知，雖有壽命，然必 當死，不可愛敬，世人所不貪。 |
Bhikkhus should know that although they have a life span, they must die. They are not lovable and respectful, and are not coveted by the world. |
是故，諸比 丘！設有少壯，當求不老，至涅槃界； |
Therefore, monks! If you are young and strong, you should seek not to grow old and reach the realm of Nirvana; |
雖有 無病，當求方便，使不有病； |
Although you are not sick, you should seek convenience so that you will not be sick; |
雖有壽命，當 求方便，使不命終。 |
Although you have a lifespan, you should seek convenience so that you do not die. |
如是，諸比丘！當作是 學。」 |
So it is, monks! Think of it as learning. " |
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. |
22.9 （九）春 |
22.9 (Nine) Spring |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「猶如春時天雨大 雹，設如來不出世，眾生入地獄，亦復如是。 |
"Just like when there is heavy rain and hail in spring, if the Tathagata had not emerged from this world and all sentient beings entered the hells, the same would happen. |
是時，女人入地獄多於男子。 |
At that time, more women than men went to hell. |
所以然者，比 丘當知，以三事故，眾生之類，身壞命終，入 三惡趣。 |
Therefore, bhikkhus, you should know that due to three accidents, sentient beings will be destroyed and their lives will end, and they will enter the three lower realms. |
云何為三？ |
Why is the cloud three? |
所謂貪欲、睡眠、調戲，有 此三事纏著心意，身壞命終，入三惡趣。 |
The so-called greed, sleep, and molestation, these three things are entangled in the mind, and the body will be destroyed and life will end, and you will enter the three lower realms. |
「女 人竟日習翫三法而自娛樂。 |
"Women actually practice the three Dharmas every day for their own entertainment. |
云何為三？ |
Why is the cloud three? |
晨 朝以嫉妬心而自纏縛，若至日中，復以睡 眠結而自纏裹，向暮以貪欲心而自纏 縛。 |
In the morning, you will bind yourself with jealousy. If it comes to noon, you will bind yourself with sleep knots. In the evening, you will bind yourself with greed. |
以此因緣，使彼女人身壞命終，生三惡 趣。 |
Due to this cause and condition, the woman's body was destroyed and she died, and she was reborn in the three lower realms. |
是故，諸比丘！當念離此三法。」 |
Therefore, monks! Be mindful of these three things. " |
爾時，世尊 便說此偈： |
At that time, the World-Honored One spoke this verse: |
「嫉妬睡眠調， 貪欲是惡法， |
"Jealous sleep tune, greed is evil, |
牽人至地獄， 至竟無解脫。 |
Leading people to hell will lead to no liberation. |
是以當捨離， 嫉妬及睡調， |
So let go of jealousy and sleepiness, |
亦當捨於欲， 莫造彼惡行。 |
You should also give up your desires and do not commit such evil deeds. |
「是故，諸比丘！當念去離嫉妬，無慳悋心，常 行惠施，不著睡眠，當行不染，不著貪 欲。 |
"Therefore, bhikkhus, you should be mindful of getting rid of jealousy, be free from frugality, always do charity without falling asleep, be free from defilement, and be free from greed. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
22.10 （一〇）無足 |
22.10 (10) Inadequate |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此三法，習之、翫 之，不知厭足，亦復不能至休息處。 |
"With these three methods, if you practice them and practice them, you will never get tired of them, and you will never be able to go to a resting place. |
云何為 三？ |
Why is it three? |
所謂貪欲。 |
The so-called greed. |
若有人習此法，初無厭足。 |
If someone practices this method, he will never get tired of it. |
若 復有人習飲酒者，初無厭足。 |
If there are people who are accustomed to drinking alcohol, they will never be bored at first. |
若復有人修 習睡眠，初無厭足。 |
If someone practices sleep again, it will be insatiable at first. |
是謂，比丘！若有人習此 三法者，初無厭足，亦復不能至滅盡之 處。 |
That’s right, bhikkhu! If someone practices these three methods, he will never be satisfied at first, but will never be able to reach the point of annihilation. |
是故，諸比丘！常當捨離此三法，不親近 之。 |
Therefore, monks! You should always stay away from these three dharmas and not get close to them. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
供養、三善根 三痛、三覆露 |
Offerings, three roots of good deeds, three pains, and three coverings |
相、法、三不覺 愛敬、春、無足 |
Appearance, Dharma, and three unconsciousnesses Love and respect, Spring, and Inadequacy |
增壹阿含經卷第十二 |
The twelfth volume of the Agama Sutra |
23.1 （一）地主 |
23.1 (1) Landowner |
增壹阿含經卷第十三 |
Addition to the Agama Sutra Volume 13 |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，王波斯匿告諸群臣曰： |
At that time, King Bosi secretly told his ministers: |
「汝等催嚴 羽寶之車，吾欲往詣世尊所，禮拜問訊。」 |
You have urged me to carry Yu Bao's chariot. I want to go to the World Honored One's place to pay homage and inquire. |
是 時，左右受王教令，尋嚴駕羽寶之車，即白 王曰： |
At that time, the people on the left and right received the king's instructions and Xunyan drove Yubao's chariot. The king said to Bai: |
「嚴駕已辦，今正是時。」 |
Strict command has been taken, now is the time. |
爾時，王波斯匿即 乘寶羽之車，步騎數千，前後圍遶，出舍衛 國，至祇洹精舍，往詣世尊所。 |
At that time, King Pashenadi immediately rode on Baoyu's chariot, surrounded by thousands of people on foot, from the front and back, and left the country of Savatthi to the Jihuan Jingshe to visit the Blessed One. |
如諸王法， 除去五飾，所謂蓋、天冠、劍、履屣及金拂，捨著 一面，至世尊所。 |
Just like the king's method, remove the five ornaments, the so-called cover, the heavenly crown, the sword, the trousers and the golden brush, and leave one side alone to the presence of the World Honored One. |
頭面禮足，在一面坐。 |
Sit on one side with your head and face bowed. |
爾時， 世尊與說深法，勸樂令喜。 |
At that time, the World-Honored One expounded the profound Dharma and encouraged people to rejoice. |
是時，王波斯匿 聞說法已，白世尊曰： |
At that time, King Posana had heard the Dharma and said to the World Honored One: |
「唯願世尊受我三月 請，及比丘僧，莫在餘處。」 |
I only hope that the World-Honored One will accept my three-month invitation and that no bhikkhus or monks will be left here. |
是時，世尊默然受 波斯匿請。 |
At that time, the World Honored One silently accepted Persia's invitation. |
時，王波斯匿見世尊默然受請，即 從坐起，頭面禮足，便退而去。 |
At that time, Wang Bosi hid himself and saw the World Honored One silently accepting the invitation. He immediately stood up from his seat, bowed his head, face and feet, and then retreated. |
還至舍衛城， 勅諸群臣曰： |
Returning to Savatthi City, he ordered all the ministers: |
「吾欲飯佛及比丘僧三月供 養，給所須物： |
"I would like to make offerings to the Buddha and the monks for three months and give them what they need: |
衣被、飯食、床臥具、病瘦醫藥， 汝等亦當發歡喜心。」 |
You should also be happy about clothes, quilts, meals, beds and bedding, and medicines for the sick and thin. " |
諸臣對曰： |
The ministers said to each other: |
「如是。」 |
That's right. |
時，王 波斯匿即於宮門外，作大講堂，極為殊妙， 懸繒幡蓋，作倡妓樂，不可稱計。 |
At that time, King Bosi hid outside the palace gate and built a large lecture hall. It was extremely wonderful, with hanging flags and flags, and was used to entertain prostitutes, which was indescribable. |
施諸浴池， 辦諸油燈，辦種種飯食，味有百種。 |
Provide baths, provide oil lamps, prepare all kinds of meals with hundreds of different flavors. |
是時，王 波斯匿即白： |
At that time, King Bosi said: |
「時到，唯願世尊臨顧此處。」 |
When the time comes, I only hope that the World-Honored One will visit here. |
爾時， 世尊以見時到，著衣持鉢，將諸比丘僧，前 後圍遶，入舍衛城，至彼講堂所。 |
At that time, the World-Honored One saw that the time was coming. He put on his robes and held an alms bowl, surrounded the monks from front to back, entered the apostolic city, and went to the lecture hall. |
到已，就座 而坐，及比丘僧各隨次而坐。 |
When he arrived, he sat down and the monks and monks took their seats. |
是時，王波斯匿 將諸宮人，手自行食，供給所須，乃至三月， 無所短乏，給與衣被、飯食、床臥具、病瘦醫 藥。 |
At that time, King Pasana sent all the people in the palace to eat with their own hands and provide them with all their needs. Until three months, they had no shortage of anything, and they provided them with clothes, quilts, food, beds, and medicines for the sick and thin. |
見世尊食訖，持種種華散世尊及比丘 僧上，更取小座於如來前坐，白世尊曰： |
Seeing the World-Honored One having finished eating, the World-Honored One and the bhikkhus came up with various kinds of flowers. He even took a small seat and sat in front of the Tathagata. He said to the World-Honored One: |
「我曾從佛聞以因緣本末： |
"I once heard from the Buddha that the origin and end of causes and conditions are: |
施畜生食者，獲 福百倍； |
Those who feed animals will receive a hundredfold blessing; |
與犯戒人食者，獲福千倍； |
Those who eat people who violate the precepts will receive a thousand times more blessings; |
施持戒 人食者，獲福萬倍； |
Those who observe the precepts and eat people will receive ten thousand times the blessings; |
施斷欲仙人食者，獲福 億倍； |
Those who abstain from being eaten by immortals will receive a hundred million times more blessings; |
與向須陀洹食者，獲福不可計。 |
Those who eat from Sotapanna will receive immeasurable blessings. |
況復 成須陀洹乎？ |
How can I become Sotapanna again? |
況向斯陀含、得斯陀含道！況向 阿那含、得阿那含道！況向阿羅漢、得阿羅漢 道！況向辟支佛、得辟支佛！況向如來、至真、等 正覺！況成佛及比丘僧！其福功德不可稱 計，我今所作功德，今日已辦。」 |
Kuang said to Si Tuohan and De Situohan! Kuang went to Anagami and got Anagami's way! Kuang said to the Arhat and obtained the Arhat! If you go to Pratyekabuddha, you will get Pratyekabuddha! Kuang Xiangxiang Tathagata, Zhizhen, etc. Enlightenment! Kuang Cheng Buddha and Bhikkhu Sangha! Its blessings and merits cannot be calculated. The merits I have done today have been accomplished today. " |
世尊告曰： |
The World Honored One said: |
「大王！ 勿作是語，作福無厭。 |
"Your Majesty! Don't say such words. You will never tire of doing so. |
今日何故說所作已 辦？ |
Why do you say you have done what you have done today? |
所以然者，生死長遠，不可稱記。 |
Therefore, life and death are long-term and cannot be recorded. |
「過去 久遠，有王名曰地主，統領此閻浮里地。 |
"Long ago, there was a king named Landlord who ruled over the land of Jambuli. |
彼 王有臣名曰善明，少小與王周旋，無所畏 難。 |
The king has a minister named Shan Ming, who has been with the king since he was a young man, and he is fearless and trouble-free. |
是時，彼王分閻浮地半與彼臣使治。 |
At that time, the king divided half of the land of Jambudvipa and his ministers to rule it. |
是 時，善明小王自造城郭，東西十二由旬，廣七 由旬，土地豐熟，人民眾多。 |
At that time, the little king Shanming built his own city, twelve leagues from east to west, and seven leagues wide. The land was ripe and the people were numerous. |
「爾時，彼城名曰遠 照，善明王主第一夫人名日月光，不長、不短， 不肥、不瘦，不白、不黑，顏貌端政，世之希有。 |
"At that time, the name of that city was Yuanzhao, and the first lady of Lord Shanming was named Sun and Moonlight. She was neither long nor short, neither fat nor thin, neither white nor black. She had a dignified appearance, rare in the world. |
口 出優鉢華香，身作栴檀香。 |
The mouth produces the fragrance of superior bowl flowers, and the body produces the fragrance of sandalwood. |
未經幾日，身 便懷妊。 |
Within a few days, she became pregnant. |
彼夫人即往白王： |
The lady immediately went to King Bai: |
『我今有娠。』 |
"I am pregnant now." 』 |
王聞 此語，歡喜踊躍，不能自勝！便勅左右，更施 設座具，快樂無比。 |
When the king heard this, he jumped for joy and couldn't help himself! Then he gave orders to the people around him and provided seats. He was extremely happy. |
夫人懷妊日數遂滿， 生一男兒。 |
The lady's pregnancy was completed and she gave birth to a boy. |
當生之時，閻浮里 內 晃然金 色，顏貌端政，三十二相，身體金色。 |
When he was born, Jambuli was golden inside, his appearance was dignified, he had thirty-two physical features, and his body was golden. |
善明大王 見此太子，歡喜踊躍，慶賀無量，便召諸師， 婆羅門、道士，躬抱太子， 使 彼瞻相： |
When King Shanming saw the prince, he jumped with joy and celebrated immeasurably. He summoned all the masters, Brahmins and Taoist priests to hug the prince and make him look at him: |
『我今以 生此子，卿等與吾瞻相，便立名字。』 |
"Now I will give birth to this son. When you look at me, you will name me." 』 |
「時，諸相 師受王教令，各共抱瞻，觀察形貌，咸共白 王： |
"At that time, all the physiognomists received the king's instructions, and they all looked at each other, observed the appearance, and said to the king: |
『聖王！太子端政無雙，諸根不缺，有三十 二相。 |
"Holy King!" The prince's administration is unparalleled, all roots are intact, and he has thirty-two characteristics. |
今此王子當有兩趣。 |
Now this prince should have two interests. |
若當在家者，便 為轉輪聖王，七寶具足。 |
If you are at home, you will be a wheel-turning holy king, endowed with the seven treasures. |
所謂七寶者，輪寶、 象寶、馬寶、珠寶、玉女寶、居士寶、典兵寶，是 為七。 |
The so-called seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewellery, the jade girl treasure, the layman's treasure, and the soldier's treasure. These are the seven. |
當有千子，勇悍剛強，能却眾敵， 於此四海之內，不加刀杖，自然靡伏。 |
There should be a thousand sons who are brave and strong, capable of defeating all enemies. Within the four seas, without swords or staffs, they will naturally succumb. |
若 此王子出家學道者，成無上正覺，名德遠 布，彌滿世界。 |
If this prince becomes a monk and learns Taoism, he will achieve supreme enlightenment, and his fame and virtue will spread far and wide, filling the world. |
生此王子，當此之日，光明遠 照，今字王子名曰燈光。』 |
On this day when this prince was born, the light shone far and wide. The prince’s name today is Ding Deng. 』 |
時，諸相師以立名 字，各退坐而去。 |
At that time, all the fortune tellers took their names and sat back. |
「時，王竟日抱此太子，未常 離目。 |
"At that time, the king hugged the prince every day and never took his eyes off him. |
時，王為此王子立三講堂，秋、冬、夏節 隨適所宜，宮人婇女充滿宮裏，使吾太子 於此遊戲。 |
At that time, the king set up three lecture halls for this prince. The autumn, winter and summer festivals were as appropriate. The palace was full of servants and maidens, so that my prince would play games here. |
「時，王太子年二十九，以信堅固， 出家學道； |
"At that time, the Crown Prince was twenty-nine years old. With his faith firmly established, he became a monk and studied Taoism. |
即日出家，即夜成佛。 |
Become a monk that day and become a Buddha that night. |
爾時，閻浮里 地悉共聞知： |
At that time, everyone in Jambuli heard and knew: |
『彼王太子出家學道，即日成佛。』 |
"That prince became a monk and studied Taoism, and he became a Buddha that day. 』 |
父王清旦聞王太子出家學道，即夜成佛。 |
In the early Qing Dynasty, my father heard that the crown prince became a monk and studied Taoism, and he became a Buddha that night. |
時， 父王便作是念： |
At that time, my father thought as follows: |
『昨夜吾聞諸天在空皆共稱 善，此必善應，非有惡嚮，我今可往而共相 見。』 |
"Last night, I heard that all the heavens and the sky all said good things. This must be a good response. There is no evil intention. Now I can go and see each other." 』 |
「時，王將四十億眾，男女圍繞，便詣燈光 如來所。 |
"At that time, the king gathered four billion people, men and women, around him, and he went to the Tathagata's place where the lights were shining. |
到已，頭面禮足，在一面坐； |
When you arrive, bow your head and face, and sit on one side; |
及四十 億眾，各共禮足，在一面坐。 |
And four billion people, all bowed to each other and sat on one side. |
是時，如來與父 王及四十億眾漸說妙論，所謂論者，施論、 戒論、生天之論，欲為穢污，漏不淨行，出家 為要，獲清淨報。 |
At that time, the Tathagata gradually expounded wonderful theories to his father and the four billion people. The so-called theories were the theory of giving, the theory of precepts, and the theory of rebirth in heaven. Desires are filthy and impure conduct. The key to becoming a monk is to obtain pure rewards. |
爾時，如來觀眾生意，心性柔 和； |
At that time, the Tathagata was watching the business, his mind was gentle; |
諸佛如來常所說法，苦、習、盡、道，盡與彼 四十億眾廣說其義，即於坐上，諸塵垢盡， 得法眼淨。 |
The Buddhas Tathagata always preached the Dharma, suffering, habits, end, and path, all to the four billion people and expounding its meaning. Then they sat down, all dust and dirt were gone, and their Dharma Eyes were pure. |
「時，四十億眾白燈光如來曰： |
"At that time, the Tathagata of four billion white lights said: |
『我 等意願剃除鬚髮，出家學道。』 |
"We are willing to shave off our beards and hair, become a monk and learn Taoism." 』 |
大王當知。 |
The king should know. |
爾 時，四十億眾盡得出家學道，即以其日成 阿羅漢。 |
At that time, all four billion people left home and learned the Tao, and they became Arhats in one day. |
「爾時，燈光如來將四十億眾，皆是無 著，遊彼國界。 |
"At that time, the Tathagata of Lights will bring four billion people, all without attachment, to wander across the border of that country. |
國土人民四事供養，衣被、飲食、 床臥具、病瘦醫藥，無所渴乏。 |
The people of the land are provided with four things: clothing, quilts, food and drink, beds and bedding, medicine for the sick and thin, and nothing is thirsty or lacking. |
是時，地主大王 聞子燈光成無上正真、等正覺，將四十億眾， 皆是無著，遊彼國界。 |
At that time, when the landowner king heard that Zi Ding Deng had attained supreme enlightenment, he brought four billion people, all of them without attachment, to wander across the border of that country. |
『我今當遣信，往請如 來在此遊化； |
"I am sending a message now to invite the Tathagata to wander and transform here; |
若使來者，充我本願； |
If the messenger comes, it will fulfill my original wish; |
若不來 者，我躬自當往拜跪問訊。』 |
If you don't come, I will kneel down and ask questions. 』 |
即勅一臣： |
That is to say, he ordered a minister: |
『汝往 至彼問訊如來，持我名字，頭面禮足，興居 輕利，遊步康強。 |
You go there and inquire about the Tathagata. Hold my name, be courteous with your head and face, live comfortably and profitably, and be healthy and strong when you walk. |
云王地主問訊如來，興居輕 利，遊步康強。 |
The landowner of King Yun inquired about the Tathagata. He prospered with ease and benefited, and traveled with prosperity. |
唯願世尊臨顧此土。』 |
I only wish that the World Honored One could visit this land. 』 |
「爾時，彼人 受王教勅便往至彼國界。 |
"At that time, that person received the king's instructions and went to the border of that country. |
到已，頭面禮足， 在一面立，便作是說： |
When he arrived, with his head and face bowed, he stood on one side and said: |
『大王地主禮如來足， 問訊禮竟，興居輕利，遊步康強，唯願世尊臨 顧彼國。』 |
"Your Majesty, the landlord, pays full homage to the Tathagata, inquires about the rites, prospers and lives lightly, and travels well and prosperously. I only hope that the World Honored One will visit that country." 』 |
爾時，世尊默然受彼請。 |
At that time, the World-Honored One silently accepted his invitation. |
「時，燈光如 來將諸大眾，以漸人間遊行，與大比丘四十 億眾俱。 |
"At that time, the Tathagata of Lights led the great assembly to the human world and began to procession, together with the four billion great monks. |
在在處處，靡不恭敬者，衣被、飯食、 床臥具、病瘦醫藥，皆悉貢獻，漸至地主國界， 時，地主大王聞燈光如來至此國界，在北婆 羅園中，將大比丘眾四十億人： |
Everywhere, those who were dishonest and disrespectful donated all their clothes, quilts, food, beds, and medicine for the sick and thin, and gradually arrived at the border of the landowner. At that time, the landowner king heard that the Tathagata of Light came to this border, and in the North Borna Garden, he gathered all the great bhikkhus. Four billion people: |
『我今可躬自 往迎。』 |
"I can bow down to welcome you now." 』 |
時，地主大王復將四十億眾往詣燈光 如來所。 |
At that time, the landowner king again sent four billion people to the Tathagata's place of lamplight. |
到已，頭面禮足，在一面坐。 |
When we arrived, we were bowed to each other and sat on one side. |
及四十 億眾禮足已，在一面坐。 |
And the four billion people who had paid their respects sat down together. |
「爾時，燈光如來漸 與彼王及四十億眾面說妙論，所謂論者， 施論、戒論、生天之論，欲為穢污，漏不淨行，出 家為要，獲清淨報。 |
"At that time, the Tathagata Tathagata of Lights gradually spoke to the king and the four billion people in wonderful discourses. The so-called discourses were the discourses on giving, the discourse on precepts, and the discourse on rebirth in heaven. Desires are impure and impure conduct. The key to becoming a monk is to obtain Purity report. |
爾時，如來觀眾生意，心性 柔和，諸佛如來常所說法： |
At that time, the Tathagata was watching the business, his mind was gentle, and the Buddhas Tathagata always said: |
苦、習、盡、道，盡與 彼四十 億 眾廣說其義，即於坐上，諸塵垢 盡，得法眼淨。 |
Suffering, habits, exhaustion, and the way, expound the meaning to those four billion people, and then sit down, all dust and dirt are gone, and the Dharma eye is pure. |
「時，四十億眾白燈光如來曰： |
"At that time, the Tathagata of four billion white lights said: |
『我 等意願剃除鬚髮，出家學道。』 |
"We are willing to shave off our beards and hair, become a monk and learn Taoism." 』 |
大王當知。 |
The king should know. |
爾 時，四十億眾盡得出家學道，即以其日，成 阿羅漢道。 |
At that time, four billion people all left home to learn the Tao, and in that day, they became Arahants. |
時，地主國王即從坐起，頭面禮 足，便退而去。 |
At that time, the landowner and the king stood up from their seats, bowed their heads and faces, and then retreated. |
「時，燈光如來將八十億眾，皆 是阿羅漢，遊彼國界，國土人民四事供養： |
"At that time, the Tathagata of Lights brought eight billion people, all Arhats, traveling across the borders of that country, and made four offerings to the people of that country: |
衣 被、飯食、床臥具、病瘦醫藥，事事供給，無所乏 短。 |
Clothes, quilts, meals, beds, bedding, medicine for the sick and thin, everything is provided, nothing is lacking. |
是時，地主國王復 於 餘時，將諸群臣至 彼如來所，頭面禮足，在一面坐。 |
At that time, the landowner king returned to his hometown and brought all his officials to the Tathagata's place. They sat down on one side with their heads, faces and feet bowed. |
是時，燈光 如來與彼國王說微妙法，地主大王白如 來曰： |
At that time, the Tathagata Lighting spoke the subtle Dharma to the king. The Great Landlord King White Tathagata said: |
『唯願世尊盡我形壽受我供養，及比 丘僧，當供給衣被、飯食、床臥具、病瘦醫藥，悉 當供給。』 |
"I only hope that the World Honored One will accept my offerings for the rest of my life, and that the monks and monks will be provided with clothing, quilts, meals, beds and bedding, as well as medicine for the sick and thin, and I will provide them all." 』 |
爾時，燈光如來默然受彼王請。 |
At that time, Tathagata Lantern silently accepted the king's invitation. |
「時，王 見佛默然受請，重白世尊： |
"At that time, the king saw the Buddha silently accepting the invitation and said again to the World Honored One: |
『我今從世尊求 願，唯見聽許！』世尊告 曰 ： |
"Now I ask for a wish from the World Honored One, but I only hear the promise!" ” The World Honored One said: |
『如來法者，以過此 願。』 |
"The Tathagata Dharma can fulfill this wish." 』 |
王白世尊： |
Lord Wangbai: |
『我今求願者，極為淨妙。』 |
"The one I wish for now is extremely pure and wonderful. 』 |
世尊 告曰： |
The World Honored One said: |
『所求之願，云何淨妙？』 |
"How pure and wonderful is the wish you seek?" 』 |
王白世尊： |
Lord Wangbai: |
『如我 意中，今日眾僧在一器食，明日復用餘器 食； |
"As I intended, all the monks will eat from one pot today and eat from the remaining pot tomorrow; |
今日眾僧著一種服，明日復更易服； |
Today the monks wear one kind of clothing, and tomorrow they will wear something different; |
今 日眾僧坐一種座，明日復更坐餘座； |
Today the monks sit on one kind of seat, and tomorrow they will sit on another seat; |
今日使 人與眾僧使，明日復更易使人。 |
Today I am envoying people to the monks, and tomorrow it will be easier to envoy people. |
我所求願 者，正謂此耳。』 |
What I wish for is exactly this ear. 』 |
燈光如來告曰： |
The Tathagata of Light said: |
『隨汝所願，今 正是時。』 |
"As you wish, now is the time." 』 |
「地主大王歡喜踊躍，不能自勝，即 從坐起，頭面禮足，便退而去。 |
"The landowner king was so happy that he couldn't help himself. He stood up from his seat, bowed his head and his face, and then retreated. |
還至宮中。 |
Return to the palace. |
到 已，告諸群臣： |
Now that we have arrived, tell all the ministers: |
『我今意欲盡其形壽供養燈 光如來、至真、等正覺及比丘眾衣被、飯食、床 臥具、病瘦醫藥，汝等亦當勸發佐吾供辦。』 |
"I now intend to use up my body and life to make offerings to the Tathagata of Light, the Supreme Realm, and other Enlightened Ones, as well as to all the monks, clothes, food, beds, bedding, and medicine for the sick and thin. You should also urge me to send you to Saowu to offer it." 』 |
諸 臣對曰： |
The ministers said to each other: |
『如大王教。』 |
"Like the Great King's teaching." 』 |
去城不遠一由旬內，造 立堂舍，彫文刻鏤，五色玄黃，懸繒幡蓋，作 倡伎樂，香汁灑地，修治浴池，辦具燈明及 甘饌、飲食、施設坐具。 |
Within a league not far from the city, a hall was built with carvings and carvings in five colors, black and yellow, flags and flags were hung, music was played, incense was sprinkled on the ground, bathing pools were repaired, lamps, sweet food, food, and seating were provided. . |
便白： |
Then white: |
『時到，今正是時，願 尊屈顧！』 |
"The time has come, and now is the time. May I deign to take care of you!" 』 |
「時，燈光如來以知時至，著衣持鉢， 將比丘眾，前後圍遶，便往至講堂所，各各 就座而坐。 |
"At that time, Lamp Tathagata, knowing that the time was coming, put on his robes and held an alms bowl. He surrounded the monks in front and back, then went to the lecture hall, and everyone took their seats. |
時，地主大王見佛、比丘僧坐訖，將 宮人婇女及諸大臣，手自斟酌，行種種飲食， 味各百種。 |
At that time, the landowner and the king saw the Buddha and the monks sitting down, and the servants, maids, and ministers of the palace were taking care of themselves, making various kinds of food and drinks, each with a hundred different flavors. |
大王當知，爾時，地主國王七萬歲 中，供養燈光如來及八十億眾諸阿羅漢，未 曾懈廢。 |
Your Majesty, you should know that at that time, during the 70,000 years of his life, the Landlord King never failed to make offerings to the Tathagata of Lights and eight billion Arhats. |
時，彼如來教化周訖，便於無餘涅槃 界而般涅槃。 |
At that time, the Tathagata completed his teachings and attained parinirvana in the realm of nirvana without any residue. |
「時，地主大王以若干百種香 花供養，於四衢道路，起四廟寺，各用七寶 金、銀、琉璃、水精，懸繒 幡 蓋，及八十億眾各各 以漸於無餘涅槃界而般涅槃。 |
"At that time, the landowner king made offerings of hundreds of kinds of fragrant flowers, and built four temples on the four thoroughfares. They were each covered with seven treasures of gold, silver, lapis lazuli, and water essence, hung with banners, and eight billion people, each of which was gradually gone. Nirvana is the realm of Nirvana. |
爾時，大王取 八十億眾，收其舍利，各各興起神寺，皆懸 繒幡蓋，香華供養。 |
At that time, the king took eight hundred million people, collected their relics, and erected temples in each of them. They hung banners and flags on them and offered incense and flowers as offerings. |
大王當知。 |
The king should know. |
爾時，地主大 王復供養燈光如來寺及八十億羅漢寺，復 經七萬歲，隨時供養，然燈、散華，懸繒幡蓋。 |
At that time, the landowner, the Great King, once again offered lanterns to the Tathagata Temple and the Eight Billion Arhat Temple. For another 70,000 years, he made offerings at any time, lit lanterns, scattered flowers, and hung banners and flags to cover them. |
大王當知，燈光如來遺法滅盡，然後彼王 方取滅度。 |
Your Majesty, you should know that the Dharma left behind by Tathagata Lamp is extinguished, and then that king will achieve annihilation. |
「爾時，地主大王者豈是異人乎？ |
"At that time, how could the landowner and the great king be a stranger? |
莫作是觀。 |
Don't take things for granted. |
所以然者，爾時地主大王者，即 我身是。 |
Therefore, at that time, I am the landowner and king. |
我於爾時，七萬歲中，以衣被、飯食、 床臥具、病瘦醫藥，供養彼佛，令不減少。 |
At that time, during my seventy thousand years, I made offerings to that Buddha with clothes, quilts, food, beds, and medicine for the sick and thin, so that the number would not decrease. |
般 涅槃後，復於七萬歲中供養形像舍利，燒 香、然燈，懸繒幡蓋，無所渴乏。 |
After parinirvana, for seventy thousand years, he will continue to offer relics of the image, burn incense, light lamps, and hang flags and flags, so that he will never be thirsty or hungry. |
我於爾時， 以此功德，求在生死獲此福祐，不求解 脫。 |
At that time, I used this merit to seek this blessing in life and death, not seeking liberation. |
大王當知，爾時所有福德，今有遺餘耶？ |
Your Majesty, you should know that of all the merit you gained then, are there any leftovers now? |
莫作是觀！如我今日觀彼富有，無有毫 釐如毛髮許。 |
Don't take it for granted! If I look at him today, he is as rich as a hair. |
所以然者，生死長遠，不可 稱記，於中悉食福盡，無有毫釐許在。 |
Therefore, life and death are long-term and cannot be recorded, and all the food and blessings in them are exhausted, without any trace. |
是故， 大王！莫作是說言： |
That’s why, Your Majesty! Don’t just say: |
『我所作福祐，今日已辦。』 |
"The blessings I have done have been accomplished today." 』 |
大王！當作是說： |
King! Think of it as saying: |
『我今身、口、意所作眾行，盡 求解脫，不求在生死福業，便於長夜安 隱無量。』 |
"Everything I do with my body, speech, and mind today is to seek liberation. I do not seek blessings in life and death, so that I can live in peace and tranquility for a long night." 』 |
」 |
|
爾時，王波斯匿便懷恐懼，衣毛皆竪， 悲泣交集； |
At that time, King Boshid was filled with fear, and the hair on his clothes stood on end, and he burst into tears; |
以手抆淚，頭面禮世尊足，自陳 過狀： |
Holding back tears with his hands, bowing his head and face to the feet of the Blessed One, he said: |
「如愚、如騃，無所覺知，唯願世尊受我 悔過！今五體投地，改已往之失，更不造此 言教，唯願世尊受我悔過。」 |
As foolish as stupid, as ignorant, I only hope that the World Honored One will accept my repentance! Now I bow down to the ground and correct the mistakes of the past, and I will not teach you these words. I only hope that the World Honored One will accept my repentance. |
如是再三。 |
So again and again. |
世尊 告曰： |
The World Honored One said: |
「善哉！善哉！大王！今於如來前悔其非 法，改往修來，我今要受汝悔過，更莫復 造。」 |
Excellent! Excellent! Your Majesty! Now before the Tathagata, I regret my wrongdoing and change my past practice. I will accept your repentance now and never do it again. |
爾時，於大眾中有一比丘尼，名迦旃 延，即從坐起，頭面禮足，白世尊曰： |
At that time, there was a bhikshuni named Kaccayana in the crowd. He stood up from his seat, bowed his head, face and feet, and said to the World Honored One: |
「今世尊 所說，甚為微妙。 |
"What the World Honored One said is very subtle. |
又世尊告波斯匿王作 是語： |
The World-Honored One also told King Pasenadi these words: |
『大王當知，身、口、意所作眾行，盡求解 脫，莫求在生死食其福業，更於長夜 獲安隱無量。』 |
"Your Majesty, you should know that all the actions you perform with your body, speech, and mind are for the sake of liberation. You should not seek to gain blessings in life and death, nor to gain peace and tranquility throughout the long night." 』 |
所以然者，我自憶三十一劫， 飯式詰如來、至真、等正覺，出現於世，明行成 為、善逝、世間解、無上士、道法御、天人師，號佛、 眾祐，遊在野馬世界。 |
Therefore, I recall that in the thirty-first kalpa, the Tathagata, the supreme true enlightenment, appeared in the world, became enlightened, passed away, understood the world, was the supreme scholar, the ruler of Tao and Dharma, and the teacher of gods and humans. His name was Buddha and all blessings, travel in the world of wild horses. |
「爾時，彼佛到時著衣 持鉢，入野馬城乞食。 |
"At that time, the Buddha arrived, dressed in robes and holding an alms bowl, and entered Yema City to beg for food. |
是時，城內有一使 人，名曰純黑。 |
At that time, there was an envoy in the city named Chun Hei. |
時，彼使人見如來執鉢入城 乞食。 |
At that time, he sent people to see the Tathagata holding an alms bowl and entering the city to beg for food. |
見已，便作是念： |
Seeing this, he thought: |
『今如來入城必須飲 食。』 |
"Now that Tathagata enters the city, he must eat and drink." 』 |
即入家出食施與如來，興發此願： |
That is, go into your home and give food to the Tathagata, making this vow: |
『持此 功德，莫墮三惡趣中； |
"Keep this merit and don't fall into the three lower realms; |
使我當來之世，亦當 值如此聖尊； |
So that in my next life, I will be worthy of such a saint; |
亦當使彼聖尊為我說法，時 得解脫。』 |
I should also let that holy venerable preach the Dharma for me, and I will be liberated. 』 |
世尊并波斯匿王咸共知之。 |
The World-Honored One and King Xian of Bosni knew it together. |
當爾 時，純黑使人者豈異人乎？ |
At that time, how could those who were purely black be different from others? |
莫作是觀。 |
Don't take things for granted. |
所以 然者，爾時純黑使人者，即我身是。 |
Therefore, the one who makes people pure black at that time is my body. |
「我於爾 時，飯式詰如來作此誓願： |
"I made this vow to the Tathagata in the rice posture at that time: |
『使將來之世， 值如此聖尊，與我說法，時得解脫。』 |
"So that in the future, if such a holy venerable person can preach to me, I will be liberated." 』 |
我於三 十一劫不墮三惡趣中，生天、人中，最後今 日受此身分，遭值聖尊得出家學道，盡 諸有漏，成阿羅漢。 |
I have not fallen into the three lower realms for thirty-one kalpas, and have been reborn in heaven and among humans. Finally, I have received this status today. I have been worthy of becoming a saint, leaving home to learn the Tao, eliminating all defects, and becoming an Arhat. |
若世尊所說極為微妙， 語波斯匿王： |
If what the World-Honored One said was extremely subtle, he said to King Pasenadi: |
『身、口、意所作眾行，盡求解脫， 莫在生死食此福業。』 |
"Everything you do with your body, speech, and mind is for the sake of liberation. Do not indulge in this blessing in life and death." 』 |
我若見比丘、比丘尼、 優婆塞、優婆斯，歡喜心意向如來者，我便 生此念： |
If I see a bhikkhu, a bhikshuni, an Upasaka, or an Upasaka who is happy and has the intention of being like the Tathagata, I will have this thought: |
『此諸賢士，用意猶不愛敬供奉如 來？』 |
"These wise men, do you intend not to love, respect, or worship the Tathagata?" 』 |
設 我見四部之眾，即往告曰： |
Suppose I see the four tribes of people, I will go and tell them: |
『汝等諸賢， 為須何物，衣鉢耶？ |
You sages, what do you need, a robe and a bowl? |
尼師檀耶？ |
Nisantanya? |
針筒耶？ |
Syringe? |
澡 罐耶？ |
Bath tank? |
及餘沙門什物，我盡當供給。』 |
I will provide all the remaining belongings to the ascetics. 』 |
我已許 之，便在處處乞求。 |
I have promised it, and I beg for it everywhere. |
若我得者是其大幸； |
If I get it, it is a great blessing; |
若 使不得，便往至欝單越、瞿耶尼、弗于逮，求索 來 與。 |
If he can't do it, he will go to Kedanyue, Quyeni and Fuyucai to ask for help. |
所以然者，皆由此四部之眾得涅槃 道。」 |
Therefore, all of these four groups can achieve nirvana. " |
爾時，世尊觀察迦旃延比丘尼心，便告諸 比丘： |
At that time, the World-Honored One observed the mind of Bhikkhuni Kaccayana and told the bhikkhus: |
「汝等頗見如此之比信心解脫，如迦 旃延比丘尼乎？」 |
Have you seen such a liberation from faith, like Bhikshuni Kaccayana? |
諸比丘對曰： |
The monks said to each other: |
「不見也，世尊！」 |
I don't see you, World Honored One! |
世尊告曰： |
The World Honored One said: |
「我聲聞中第一比丘尼，得信解脫 者，所謂迦旃延比丘尼是也。」 |
The first bhikshuni among my sravakas, the one who has gained faith and liberation, is the so-called bhikshuni Kaccanyana. |
爾時，迦旃延比 丘尼及波斯匿王、四部之眾，聞佛所說，歡喜 奉行。 |
At that time, Bhikshuni Kaccanyana, King Pasenadi, and the people of the four tribes heard what the Buddha said and followed it with joy. |
23.2 （二）婆拘 |
23.2 (2) Poju |
聞如是： |
Heard this: |
一時，佛在羅閱城耆闍崛山中， 與大比丘眾五百人俱。 |
At one time, the Buddha was in the Qijijue Mountain in Luoyue City, together with five hundred great monks. |
爾時，尊者婆拘盧在 一山曲，補納故衣。 |
At that time, the Venerable Pokulu was in a mountain bend, mending his old clothes. |
是時，釋提桓因遙見尊者 婆拘盧在一山曲補納故衣，見已，便作是 念： |
At that time, Shitihuan saw the Venerable Pokulu mending his old clothes in a mountain bend from afar. When he saw him, he thought as follows: |
「此尊者婆拘盧已成阿羅漢，諸縛已解，長 壽無量，恒自降伏，思惟非常、苦、空、非身，不 著世事，亦復不與他人說法，寂默自修如 外道異學。 |
"This Venerable Pakulu has become an Arahant, has been freed from all fetters, has an immeasurable long life, and has always surrendered himself. He thinks about the extraordinary, suffering, emptiness, and non-body. He is not concerned with worldly affairs, and he no longer talks to others about the Dharma. He practices in silence like a heretic. . |
不審此尊能與他說法？ |
How can I speak to him without interrogating him? |
為不堪 任乎？ |
Why are you so unbearable? |
我今當與試之。」 |
I'll give it a try now. " |
爾時，天帝釋便從三 十三天沒不現，來至耆闍崛山，在尊者婆 拘盧前住，頭面禮足，在一面立。 |
At that time, the Emperor of Heaven, Shakuni, had appeared every day since the thirty-three days, and came to Mount Qijajue. He stayed in front of the Venerable Pakulu, with his head, face, and feet bowed, and he stood on one side. |
爾時，釋提 桓因便說此偈： |
At that time, Shi Ti Huan Yin said this verse: |
「智者所歎說， 何故不說法？ |
"The wise man sighed, Why don't you preach? |
壞結成聖行， 何為寂然住？」 |
If bad formations become holy conduct, what is the purpose of living in silence? " |
爾時，尊者婆拘盧復以此偈，報釋提桓因 曰 ： |
At that time, Venerable Pokulu repeated this verse and reported to Shi Tihuan Yin, saying: |
「有佛舍利弗， 阿難均頭槃， |
"There is Buddha Shariputra, Ananda has his head in the palm of his hand, |
亦及諸尊長， 善能說妙法。」 |
Also, all the elders are good at explaining the wonderful Dharma. " |
爾時，釋提桓因白尊者婆拘盧曰： |
At that time, Shaktihuan said to Venerable Pokulu: |
「眾生之根 有若干種，然尊當知，世尊亦說眾生種類， 多於地土，何故尊者婆拘盧不與他人說 法？」 |
There are several types of roots of living beings. However, you should know that the World-Honored One also said that there are more types of living beings than the earth. Why doesn't the Venerable Pakuru explain the Dharma to others? |
婆拘盧報曰： |
Pokulu reported: |
「眾生之類難可覺知，世界 若干，國土不同，皆著我所、非我所。 |
"It is difficult to understand the kind of sentient beings. There are several worlds and different lands. They are all in my place and not in my place. |
我今觀 察此義已，故不與人說法。」 |
I have observed this meaning now, so I will not explain it to others. " |
釋提桓因曰： |
Shi Tihuan said: |
「願 尊與我說我所、非我所之義。」 |
Please tell me the meaning of what is mine and what is not mine. |
尊者婆拘盧 曰： |
Venerable Pokulu said: |
「我人壽命，若男、若女士夫之類，盡依此命 而得存在。 |
"My life span, whether it is a man, a woman, a husband, etc., all depend on this fate to exist. |
然復，拘翼！世尊亦說： |
Then come back, Juyi! The World Honored One also said: |
『比丘當知， 當自熾然，無起邪法，亦當賢聖默然。』 |
"Bhikkhus, you should know that you should be blazing on your own, without causing any evil dharma, and you should be silent as a sage. 』 |
我觀 此義已，故默然耳。」 |
I consider this meaning, so I listen silently. " |
是時，釋提桓因遙向世尊 叉手，便說此偈： |
At that time, Shi Tihuan crossed his hands towards the World Honored One from a distance and said this verse: |
「歸命十力尊， 圓光無塵翳， |
"Destined to be the Lord of Ten Powers, round light without dust and shadow, |
普為一切人， 此者甚奇特。」 |
It is common to all people. This is very strange. " |
尊者婆拘盧報曰： |
Venerable Pakulu reported: |
「何故帝釋而作是說： |
Why did Emperor Shi write this? |
『此者 甚奇特』？」 |
This is very strange"? |
釋提桓因報言： |
Shi Tihuan reported: |
「自念我昔至世尊所， 到已，禮世尊足，而問此義： |
"Remembering that I once visited the Blessed One, when I arrived, I paid homage to the Blessed One, and asked about this meaning: |
『天、人之類有何想 念？』 |
"What do gods and humans miss?" 』 |
爾時，世尊告我曰： |
At that time, the World-Honored One told me: |
『此世界若干種，各各殊 異，根原不同。』 |
"There are several kinds of this world, each of which is different and has different roots. 』 |
我聞此語已，尋對曰： |
After hearing this, I looked for the answer and said: |
『如是，世 尊所說世界若干種，各各不同，設與彼眾 生說法，咸共受持有成果者。』 |
"In this way, the World-Honored One has spoken of several types of worlds, each of which is different. Suppose he preaches the Dharma to all sentient beings, and both receive and bear the fruit of it. 』 |
我以此故說： |
This is why I say: |
『此者甚奇特！』然尊者婆拘盧所說，亦復如是。 |
"This is so strange! ’ However, as the Venerable Pakulu said, it is also the same. |
世界若干種，各各不同。」 |
There are several kinds of worlds, all different from each other. " |
是時，釋提桓因便作 是念： |
At that time, Shi Tihuan Yin thought: |
「此尊堪任與人說法，非為不能。」 |
This deity is qualified to teach anyone the Dharma, no matter what he does. |
是時， 釋提桓因即從坐起而去。 |
At this time, Shiti Huanyin stood up from his seat and left. |
爾時，釋提桓因 聞尊者婆拘盧所說，歡喜奉行。 |
At that time, Shitihuan heard what the Venerable Pakulu said and followed it happily. |
23.3 （三）耳 |
23.3 (3) Ears |
聞如是： |
Heard this: |
一時，佛在占波國雷聲池側。 |
At one time, the Buddha was beside the Thunder Pond in the Kingdom of Champa. |
是 時，尊者二十億耳在一靜處，自修法本，不 捨頭陀十二法行，晝夜經行，不離三十七 道品之教，若坐、若行，常修正法，初夜、中夜、竟 夜，恒自剋勵，不捨斯須，然復不能於欲漏 法心得解脫。 |
At that time, the Venerable Master, with two billion ears, studied the Dharma by himself in a quiet place. He never gave up on the Twelve Dharma Practices of Tutu. He meditated day and night, and never left the teachings of the Thirty-seven Paths. Whether he was sitting or walking, he always revised the Dharma. On the first night In the middle of the night and even in the night, I always try my best not to give up this need, but I can no longer achieve liberation from the desire to leak the Dharma. |
是時，尊者二十億耳所經行 處，脚壞血流，盈滿路側，猶如屠牛之處，烏鵲 食血，然復不能於欲漏心得解脫。 |
At that time, where the two billion ears of the Venerable passed, blood flowed from the feet and filled the roadside, just like where a cow was slaughtered and the crows and magpies ate the blood. |
是時， 尊者二十億耳便作是念： |
At that time, the venerable two billion ears thought: |
「釋迦文佛苦行精 進弟子中，我為第一，然我今日漏心不得解 脫； |
"Among the disciples of Shakyamuni Buddha who practiced asceticism diligently, I am number one, but today I cannot get rid of my troubled mind; |
又我家業，多財饒寶，宜可捨服，還作 白衣，持財物廣惠施。 |
Moreover, my family has a lot of wealth and treasures, so I should give up my clothes and make white clothes, so that I can use my wealth to give generously. |
然今作沙門，甚難 不易！」 |
However, it is very difficult and difficult to be a ascetic today! " |
爾時，世尊遙知二十億耳心之所念，便 騰遊虛空，至彼經行處，敷坐具而坐。 |
At that time, the World-Honored One knew from afar what was thought in the minds of two billion ears and hearts, so he soared in the sky, went to the place where the sutra was walking, put on the seat and sat down. |
是 時，尊者二十億耳前至佛所，頭面禮足，在一 面坐。 |
At that time, the Venerable Two Billion Er came to the Buddha's place, bowed his head, faced his feet, and sat on one side. |
爾時，世尊問二十億耳曰： |
At that time, the World-Honored One asked the two billion ears: |
「汝向何故 作是念： |
"Why are you thinking this: |
『釋迦文尼佛精進苦行弟子中，我 為第一，然我今日漏心不得解脫； |
"Among the diligent ascetic disciples of Shakyamuni Buddha, I am number one, but today I cannot get relief from my troubled mind; |
又我家 業，饒財多寶，宜可捨服，還作白衣，持財物 廣施。 |
Furthermore, my family's property contains many treasures, so I should give it up, make white clothes, and use my wealth to give widely. |
然今作沙門，甚難不易。』 |
However, it is very difficult to be a ascetic today. 』 |
」 |
|
二十億耳對 曰： |
Two billion ears said: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「我今還問汝，隨汝 報我。 |
"I am still asking you now, please repay me as you please. |
云何，二十億耳！汝本在家時，善彈琴 乎？」 |
Why, two billion ears! When you were at home, were you good at playing the piano? " |
二十億耳對曰： |
Two billion ears said to him: |
「如是。 |
"That's right. |
世尊！我本在家時， 善能彈琴。」 |
World Honored One! When I was at home, I was good at playing the piano. " |
世尊告曰： |
The World Honored One said: |
「云何，二十億耳！若彈 絃極急，嚮不齊等，爾時琴音可聽採不？」 |
Why, two billion ears! If the strings are played very quickly and the directions are uneven, can the sound be heard? |
二 十億耳對曰： |
Two billion ears said to him: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「云何，二十 億耳！若琴絃復緩，爾時琴音可聽採不？」 |
Why, two billion ears! If the strings of the piano become gentle again, can you listen to the music? |
二 十億耳對曰： |
Two billion ears said to him: |
「不也，世尊！」 |
No, World Honored One! |
世尊告曰： |
The World Honored One said: |
「云何，二十 億耳！若琴絃不急不緩，爾時琴音可聽採 不？」 |
Why, two billion ears! If the strings are neither urgent nor slow, can you listen to the sound? |
二十億耳對曰： |
Two billion ears said to him: |
「如是。 |
"That's right. |
世尊！若琴絃不 緩不急，爾時琴音便可聽採。」 |
World Honored One! If the strings are neither slow nor fast, then the sound can be heard. " |
世尊告曰： |
The World Honored One said: |
「此亦 如是。 |
"This is also true. |
極精進者，猶如調戲； |
Being extremely diligent is like teasing; |
若懈怠者，此墮 邪見； |
If you are lazy, you will fall into wrong views; |
若能在中者，此則上行。 |
If you can be in the middle, this is the way forward. |
如是不久，當 成無漏人。」 |
If it doesn't happen soon, treat it as a perfect person. " |
爾時，世尊與二十億耳比丘說 微妙法已，還雷音池側。 |
At that time, the World-Honored One spoke to the two billion-eared bhikkhus, "The subtle Dharma has returned to the side of the Thunder Sound Pond." |
爾時，尊者二十億 耳思惟世尊教勅，不捨須臾，在閑靜處修 行其法。 |
At that time, the two billion ears of the venerable Master meditated on the teachings of the Lord, and practiced the teachings in a quiet place without giving up for even a moment. |
所以族姓子出家學道，剃除鬚髮，修 無上梵行： |
Therefore, the sons of this family become monks, learn Taoism, shave off their beards and hair, and practice the supreme holy life: |
生死已盡，梵行已立，所作已辦，更 不復受有，如實知之。 |
Birth and death have ended, the holy life has been established, what has been done has been done, and there is no longer any feeling or existence, knowing it as it really is. |
尊者二十億耳便成 阿羅漢。 |
With two billion ears, the Venerable became an Arhat. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我聲聞中第一 弟子精懃苦行，所謂二十億耳比丘是。」 |
The number one disciple among my sravakas is diligent in asceticism. He is the so-called bhikkhu with two billion ears. |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
23.4 （四）婆提 |
23.4 (4) Bati |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，舍衛城中婆提長者遇病命終，然 彼長者無有子息，所有財寶盡沒入官。 |
At that time, the elder Patti in Savatthi City fell ill and died. However, the elder had no children and all his treasures were lost to the government. |
爾時， 王波斯匿塵土坌身來至世尊所，頭面禮足， 在一面坐。 |
At that time, King Boshid himself from the dust and came to where the World Honored One was. He bowed his head, face, and feet, and sat on one side. |
是時，世尊問王曰： |
At that time, the World Honored One asked the king: |
「大王！何故塵 土坌身來至我所？」 |
Your Majesty! Why did dust come to my place? |
波斯匿王白世尊曰： |
King Pasenadi said to the World-Honored One: |
「此 舍衛城內有長者名婆提，今日命終，彼無 子姓，躬往收攝財寶，理使入官。 |
"There is an elder in the city of Savatthi, whose name is Vati. He died today. He has no sons. He went to collect the treasures and arrange for his officials to be appointed. |
純金八萬 斤，況復餘雜物乎！然彼長者存在之日，所 食如此之食，極為弊惡，不食精細，所著衣 服垢坌不淨，所乘車騎極為瘦弱。」 |
Eighty thousand kilograms of pure gold, but there are so many other things left! However, as long as the elder existed, he ate such a kind of food, which was extremely harmful. He did not eat fine food, his clothes were dirty and unclean, and his chariot was extremely thin. " |
世尊告曰： |
The World Honored One said: |
「如是，大王！如王來言： |
"So, Your Majesty! As the King came to say: |
『夫慳貪之人得此財 貨，不能 食 噉，不與父母、妻子、僕從、奴婢，亦 復不與朋友、知識，亦復不與沙門、婆羅門、 諸尊長者。 |
If a greedy person gets this wealth, he will not be able to eat it. He will not have it with his parents, wife, servants, slaves, friends, knowledge, or ascetics, brahmins, or elders. |
若有智之士得此財寶，便能惠施 廣濟，一切無所愛惜，供給沙門、婆羅門、諸 高德者。』 |
If a wise person obtains this treasure, he will be able to give it widely, without cherishing anything, to provide it to ascetics, brahmanas, and other virtuous people. 』 |
」 |
|
時，王波斯匿說曰： |
At that time, King Bosni said: |
「此婆提長者命終， 為生何處？」 |
When this old man of Vatti dies, where will he live? |
世尊告曰： |
The World Honored One said: |
「此婆提長者命終，生 涕哭大地獄中。 |
"This elder Bodhi died and spent his whole life weeping in the hell. |
所以然者，此斷善根之 人，身壞命終，生涕哭地獄中。」 |
Therefore, a person who has cut off his good roots will end up with a broken body and will end up crying in hell. " |
波斯匿王曰： |
King Pasenadi said: |
「婆提長者斷善根耶？」 |
"Is Elder Poti cutting off the roots of good deeds?" |
世尊告曰： |
The World Honored One said: |
「如是。 |
"That's right. |
大王！ 如王所說，彼長者斷於善根，然彼長者故福 已盡，更不造新。」 |
King! As the king said, the elder's good roots have been cut off. However, the elder's old blessings have been exhausted, let alone create new ones. " |
王波斯匿曰： |
Wang Bosi said: |
「彼長者頗有 遺餘福乎？」 |
Is that elder quite blessed? |
世尊告曰： |
The World Honored One said: |
「無也，大王！乃無毫釐 之餘有存在者，如彼田家公，但收不種，後 便窮困，漸以命終。 |
"Nothing, Your Majesty! There are those who exist without even a trace, like that Mr. Tian, who failed to harvest and sow, and his descendants became poor and gradually died. |
所以然者，但食故業，更 不造新。 |
Therefore, we can only eat old karma, let alone create new ones. |
此長者亦復如是，但食故福，更不 造新福，此長者今夜當在涕哭地獄中。」 |
The same is true for this elder. However, if he eats his old blessings and does not create new blessings, he will be in the hell of weeping tonight. " |
爾 時，波斯匿王便懷恐怖，收淚而曰： |
At that time, King Pasini was filled with fear, shed tears and said: |
「此長者 昔日作何功德福業生在富家？ |
"What merits and deeds did this elder do in the past to be born into a rich family? |
復作何不 善根本，不得食此極富之貨，不樂五樂之 中？」 |
Why should I not be good at my roots, not eat this extremely rich thing, and not enjoy the five pleasures? " |
爾時，世尊告波斯匿王曰： |
At that time, the World-Honored One told King Pasenadi: |
「過去久遠迦葉 佛時，此長者在此舍衛城中為田家子。 |
"Long ago, during the time of Kassapa Buddha, this elder was the son of the Tian family in this city of Savatthi. |
爾 時，佛去世後，有辟支佛出世，往詣此長 者家。 |
At that time, after the death of the Buddha, a Pratyeka Buddha appeared and went to the elder's home. |
爾時，此長者見辟支佛在門外，見已， 便生是念： |
At that time, the elder saw Pratyekabuddha outside the door. When he saw him, he thought: |
『如此尊者出世甚難，我今可以 飲食往施此人。』 |
"It is very difficult for such a venerable person to be born. Now I can give food and drink to this person." 』 |
爾時，長者便施彼辟支佛 食，辟支佛得食已，便飛在虛空而去。 |
At that time, the elder gave food to the Pratyekabuddha. After the Pratyekabuddha had eaten, he flew away in the sky. |
時，彼 長者見辟支佛作神足，作是誓願： |
At that time, the elder saw the divine feet of Pratyekabuddha and made the following vow: |
『持此善 本之願，使世世所生之處，不墮三惡趣，常 多財寶。』 |
"By holding on to this virtuous vow, wherever you are born in the world, you will not fall into the three lower realms, and you will always have many treasures. 』 |
後有悔心： |
Regret later: |
『我向所有食，應與奴僕， 不與此禿頭道人使食。』 |
"I give all my food to my slaves, not to this bald Taoist." 』 |
「爾時，田家長者豈 異人乎？ |
"At that time, how could the head of the field be a stranger? |
莫作是觀。 |
Don't take things for granted. |
所以然者，爾時田家長 者，今此婆提長者是。 |
So, at that time, the elder Tian was the elder, and now the elder Vati is the elder. |
是時施已，發此誓願， 持此功德，所生之處不墮惡趣，恒多財饒 寶，生富貴之家，無所渴乏。 |
Now that I have given alms, I have made this vow, and by upholding these merits, I will not fall into the lower realms where I am born, I will always have a lot of wealth and treasures, I will be born in a wealthy family, and I will have nothing to crave. |
既復施已，後生 悔心： |
Now that you have done it again, you will regret it later: |
『我寧與奴僕使食，不與此禿頭道人 使食。』 |
"I would rather eat with a slave than with a bald Taoist." 』 |
以此因緣本末，不得食此極有之貨， 亦復不樂五樂之中，不自供養； |
Due to this reason and condition, one cannot eat this extremely valuable food, nor can one enjoy the five pleasures and provide for oneself; |
復不與父 母、兄弟、妻子、僕從、朋友、知識，不施沙門、婆羅 門、諸尊長者，但食故業，不造新者。 |
No more sharing with parents, brothers, wives, servants, friends, knowledge, no more giving to ascetics, brahmins, and elders, but only eating old karma and not creating new ones. |
是故，大 王！若有智之士得此財貨，當廣布施，莫有 所惜，復當得無極之財。 |
That’s why, Your Majesty! If a wise person obtains this wealth, he should give it away widely without regretting anything, and he will gain endless wealth. |
如是，大王！當作 是學。」 |
If so, Your Majesty! Think of it as learning. " |
爾時，波斯匿王白世尊曰： |
At that time, King Pasenadi said to the Blessed One: |
「自今以後， 當廣布施沙門、婆羅門四部之眾，諸外道、 異學來乞求者，我不堪與。」 |
From now on, I will give widely to the ascetics and brahmans of the four sects. I will not be able to give to those who come to beg for help from heretics and heretics. |
世尊告曰： |
The World Honored One said: |
「大王！ 莫作是念。 |
"Your Majesty! Don't think about it. |
所以然者，一切眾生皆由食得 存，無食便喪。」 |
Therefore, all living beings survive by eating, and will perish without food. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「念當廣惠施， 終莫斷施心， |
"Think of giving widely, never stop giving. |
必當值賢聖， 度此生死源。」 |
He must be a worthy saint to save this source of life and death. " |
爾時，波斯匿王白世尊曰： |
At that time, King Pasenadi said to the Blessed One: |
「我今倍復歡慶 向 於 如來，所以然者，一切眾生皆由食 得存，無食不存。」 |
Now I celebrate twice as much as I do to the Tathagata. Therefore, all living beings survive by eating, and cannot survive without food. |
爾時，波斯匿王曰： |
At that time, King Pasenadi said: |
「自今 以後，當廣惠施，無所悋惜。」 |
From now on, we should give generously and give without regret. |
是時，世尊與 王說微妙之法。 |
At that time, the World-Honored One spoke to the king about the subtle Dharma. |
時，王即從坐起，頭面禮足， 便退而去。 |
At that time, the king stood up from his seat, saluted his head, face and feet, and then retreated. |
爾時，王波斯匿聞佛所說，歡喜 奉行。 |
At that time, King Boshen heard what the Buddha said and followed it with joy. |
23.5 （五）逆順香 |
23.5 (5) Nishunxiang |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者阿難在閑靜處，便生此念： |
At that time, the Venerable Ananda was in a quiet place, and he had this thought: |
「世 間頗有此香，亦逆風香，亦順風香，亦逆順風 香乎？」 |
Is there such a fragrance in the world? It smells against the wind, it smells with the wind, and it smells against the wind? |
爾時，尊者阿難便從坐起，往詣世尊 所，頭面禮足，在一面坐。 |
At that time, the Venerable Ananda stood up from his seat, went to where the World Honored One was, bowed his head, face and feet, and sat on one side. |
爾時，尊者阿難白 世尊曰： |
At that time, the Venerable Ananda said to the World Honored One: |
「我於閑靜之處，便生此念： |
"When I was in a quiet place, I had this thought: |
『世間頗 有此香，亦逆風香，亦順風香，亦逆順風香 乎？』 |
"There is such a fragrance in the world, and it also smells against the wind, and also goes with the wind, and it also smells against the wind?" 』 |
」 |
|
爾時，世尊告阿難曰： |
At that time, the World-Honored One told Ananda: |
「有此妙香，亦逆風 香，亦順風香，亦逆順風香。」 |
There is this wonderful fragrance that goes against the wind, goes with the wind, and goes against the wind. |
是時，阿難白世 尊曰： |
At that time, Ananda said to the World Honored One: |
「此是何者香？ |
"What kind of fragrance is this? |
亦逆風香，亦順風香，亦 逆順風香。」 |
It is also fragrant against the wind, it is also fragrant with the wind, and it is also fragrant against the wind. " |
世尊告曰： |
The World Honored One said: |
「有此之香，然此香氣 力，亦逆風香，亦順風香，亦逆順風香。」 |
There is such a fragrance, but the power of this fragrance is also the fragrance that goes against the wind, the fragrance that goes with the wind, and the fragrance that goes against the wind. |
阿難 白佛言： |
Ananda said to the Buddha: |
「此何等香，亦逆風香，亦順風香，亦 逆順風香。」 |
What a fragrance this is, it also smells against the wind, it also smells with the wind, and it also smells against the wind. |
世尊告曰： |
The World Honored One said: |
「此三種香，亦逆風香， 亦順風香，亦逆順風香。」 |
These three kinds of fragrance are also scented against the wind, they are also scented with the wind, and they are also scented against the wind. |
阿難言： |
Ananda said: |
「何等為三？」 |
What is three? |
世尊告曰： |
The World Honored One said: |
「戒香、聞香、施香。 |
“Abstain from incense, smell incense, and apply incense. |
是謂，阿難！有此香 種，然復此逆風香，亦順風香，亦逆順風香。 |
That’s right, Ananda! There is this kind of fragrance, but this fragrance goes against the wind, it also smells along the wind, and it also smells against the wind. |
諸 世間所有之香，此三種香最勝、最上，無與等 者，無能及者。 |
Of all the incense in the world, these three kinds of incense are the most superior and the best. There is no equal, no one can match them. |
猶如由牛有酪，由酪有酥，由 酥有醍醐，然此醍醐最勝、最上，無與等者， 亦不能及。 |
Just like cheese comes from cows, crispy food comes from buttery food, and goji comes from crispy food. However, this goji is the best and the best, and no one can compare with it. |
此亦如是，諸所有世間諸香，此 三種 香 最勝、最上，無能及者。」 |
This is also the case, of all the fragrances in the world, these three kinds of fragrance are the most superior, the best, and unmatched. " |
爾時，世尊便說 此偈： |
At that time, the World-Honored One spoke this verse: |
「木蜜及栴檀， 優鉢及諸香， |
"Wood honey and sandalwood, fine bowls and all kinds of incense, |
亦諸種種香， 戒香最為勝。 |
There are all kinds of incense, the incense of abstinence is the best. |
此戒以成就， 無欲無所染， |
With this precept accomplished, there will be no desire and no stain, |
等智而解脫， 逝處魔不知。 |
When you wait for wisdom, you will be liberated, and you will not know where the demons have passed away. |
此香雖為妙， 及諸檀蜜香， |
Although this fragrance is wonderful, and the fragrance of sandalwood and honey, |
戒香之為妙， 十方悉聞之。 |
The incense of caution is wonderful, and people in the ten directions hear about it. |
栴檀雖有香， 優鉢及餘香， |
Although the sandalwood is fragrant, its excellent bowl and lingering fragrance, |
此諸眾香中， 聞香最第一。 |
Among all the fragrances, smelling fragrance is the best. |
栴檀雖有香， 優鉢及餘香， |
Although the sandalwood is fragrant, its excellent bowl and lingering fragrance, |
此諸眾香中， 施香最第一。 |
Among all the incense, incense is the most important. |
「是謂此三種香，亦逆風香，亦順風香，亦逆順 風香。 |
"This means that these three kinds of fragrance are also fragrance against the wind, fragrance along with the wind, and fragrance against the wind. |
是故，阿難！當求方便，成此三香。 |
That’s why, Ananda! You should seek convenience to achieve these three fragrances. |
如是， 阿難！當作是學。」 |
So, Ananda! Think of it as learning. " |
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. |
23.6 （六）愚 |
23.6 (6) Foolishness |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，世尊到時 著衣持鉢，入羅閱城乞食。 |
At that time, the World-Honored One arrived, dressed in robes and holding an alms bowl, and entered Luoyue City to beg for food. |
爾時，提婆達兜 亦入城乞食。 |
At that time, Devadatu also entered the city to beg for food. |
時，提婆達兜所入巷中，佛亦 往至彼，然佛遙見提婆達兜來，便欲退而 去。 |
At that time, the Buddha also went to the alley where Devadattau entered. However, when the Buddha saw Devadaupu coming from a distance, he wanted to retreat. |
是時，阿難白世尊曰： |
At that time, Ananda said to the World Honored One: |
「何故欲遠此巷？」 |
Why do you want to stay away from this alley? |
世 尊告曰： |
The World Honored One said: |
「提婆達兜今在此巷，是以避之。」 |
Devadatu is here in this alley, so I want to avoid him. |
阿 難白佛言： |
Ananda said to the Buddha: |
「世尊！豈畏提婆達兜乎？」 |
World Honored One! Are you afraid of Devadapu? |
世尊告 曰： |
The World Honored One said: |
「我不畏提婆達兜也，但此惡人不應與 相見。」 |
I am not afraid of Devadatu, but I should not meet this evil man. |
阿難曰： |
Ananda said: |
「然，世尊！可使此提婆達兜乃 可使在他方。」 |
Yes, World Honored One! You can use this Devadatta to be used elsewhere. |
爾時，世尊便說此偈言： |
At that time, the World-Honored One spoke this verse: |
「我終無此心， 使彼在他方， |
"I don't have the intention to let him be somewhere else, |
彼自當造行， 便自在他所。」 |
When he has done his own thing, he will be in his own place. " |
阿難白世尊曰： |
Ananda said to the World Honored One: |
「然提婆達兜有過於如來 所。」 |
But Devadatu is more than the Tathagata. |
世尊告曰： |
The World Honored One said: |
「愚惑之人不應與相見。」 |
Foolish people should not meet. |
是時， 世尊向阿難而說此偈： |
At that time, the World-Honored One spoke this verse to Ananda: |
「不應見愚人， 莫與愚從事， |
"Don't meet fools, don't interact with fools, |
亦莫與言論， 說於是非事。」 |
Don't talk about right and wrong. " |
是時，阿難復以此偈報世尊曰： |
At that time, Ananda reported this verse to the World Honored One again: |
「愚者何所能， 愚者有何過， |
"What can a fool do? What is the fault of a fool? |
正使共言說， 竟有何等失？」 |
When we talk together, what's wrong? " |
爾時，世尊復以此偈報阿難曰： |
At that time, the World-Honored One repaid Ananda with this verse: |
「愚者自造行， 所作者非法， |
"Fools create their own deeds, and their deeds are unlawful. |
正見反常律， 邪見日以滋。 |
The right view is contrary to the law, and the wrong view is nourished day by day. |
「是故，阿難！莫與惡知識從事。 |
"That's why, Ananda! Don't do anything with evil teachers. |
所以然者， 與愚人從事，無信、無戒、無聞、無智，與善 知識從事，便增益諸功德，戒具成就。 |
Therefore, if you work with fools, who have no faith, no discipline, no knowledge, and no wisdom, if you work with good teachers, you will gain all kinds of merits and achieve the precepts. |
如是， 阿難！當作是學。」 |
So, Ananda! Think of it as learning. " |
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. |
23.7 （七）世 |
23.7 (seventh) life |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與五百人俱。 |
At one time, the Buddha was in the Kalanda Bamboo Garden in Luoyue City, together with five hundred people. |
爾時，王阿闍世恒以五百 釜食給與提婆達兜。 |
At that time, King Acharya Shiheng gave Devadatu five hundred cauldrons of food. |
彼時，提婆達兜名聞四 遠，戒德具足，名稱悉備，乃能使王日來供養。 |
At that time, Devadatu's reputation was known far and wide. He was full of virtue and had a good name, so that the king would come and make offerings to him. |
是時，提婆達兜得此利養已，諸比丘聞之， 白世尊曰： |
At that time, Devadadu had received this benefit. When the monks heard about it, they said to the World Honored One: |
「國中人民，歎說提婆達兜名稱 遠布，乃使王阿闍世恒來供養。」 |
The people in the country lamented that Devadatu's name was spread far and wide, and they sent King Acharya Shiheng to come and make offerings to him. |
爾時，世尊告 諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等比丘，莫施此心，貪提婆達兜 利養。 |
"You bhikkhus, don't show this intention and be greedy for Devadatta's profit and support. |
所以然者，提婆達兜愚人造此三事， 身、口、意行，終無驚懼，亦不恐怖，如今提婆達 兜愚人，當復盡此諸善功德，如取惡狗 鼻壞之，倍復凶惡。 |
Therefore, the fool Devadatou has done these three things, and in his actions of body, speech, and mind, there is no fear or terror. Now, the fool Devadatou should fulfill all these good merits, just like taking the nose of an evil dog and destroying it. Doubly evil. |
提婆達兜愚人亦復如 是，受此利養，遂起貢高。 |
The same is true for the fool Devadatu. After receiving this benefit, he paid high tribute. |
是故，諸比丘！亦莫 興意著於利養。 |
Therefore, monks! Don't be interested in profit and maintenance. |
設有比丘著於利養，而不 獲三法。 |
There is a bhikkhu who is devoted to profit and nourishment but does not acquire the three dharma. |
云何為三？ |
Why is the cloud three? |
所謂賢聖戒、賢聖三昧、 賢聖智慧而不成就。 |
The so-called sages' precepts, sages' samadhi, and sages' wisdom are not achieved. |
若有比丘不著利養， 便獲三法。 |
If there is a bhikkhu who is not interested in profit and nourishment, he will obtain the three dharma. |
云何為三？ |
Why is the cloud three? |
所謂賢聖戒、賢聖三 昧、賢聖智慧。 |
The so-called sages’ precepts, sages’ Samadhi, and sages’ wisdom. |
若欲成此三法，當發善心， 不著利養。 |
If you want to achieve these three things, you should develop a kind heart and not focus on profit. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
23.8 （八）三不善 |
23.8 (8) Three Unwholesome Things |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此三不善根。 |
"There are these three unwholesome roots. |
云 何為三？ |
Cloud What is three? |
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. |
若 比丘有此三不善根者，墮三惡趣。 |
If a bhikkhu has these three unwholesome roots, he will fall into the three lower realms. |
云何為 三？ |
Why is it three? |
所謂地獄、餓鬼、畜生。 |
The so-called hell, hungry ghosts, and beasts. |
如是，比丘！若有此 三不善根者，便有三惡趣。 |
So, bhikkhu! If you have these three unwholesome roots, you will have three evil realms. |
「比丘當知，有此 三善根。 |
"Bhikkhus, you should know that there are these three roots of good deeds. |
云何為三？ |
Why is the cloud three? |
不貪善根、不恚善根、不 癡善根，是謂比丘有此三善根。 |
The good roots of non-covetousness, the good roots of non-hatred, and the good roots of non-delusion mean that a bhikkhu has these three good roots. |
若有此三 善根者，便有二善處，涅槃為三。 |
If there are these three good roots, there will be two good places, and Nirvana will be three. |
云何二 趣？ |
What's the point? |
所謂人、天是也。 |
The so-called man and heaven are the same. |
是謂比丘有此三善者， 則生此善處。 |
This means that if a bhikkhu has these three good qualities, he will be born in this good place. |
是故，諸比丘！當離三不善根， 修三善根。 |
Therefore, monks! You should get rid of the three unwholesome roots and cultivate the three good roots. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
23.9 （九）三聚 |
23.9 (9) Sanju |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此三聚。 |
"There are these three gatherings. |
云何為 三？ |
Why is it three? |
所謂等聚、邪聚、不定聚。 |
The so-called equal gatherings, evil gatherings and irregular gatherings. |
彼云何為等聚？ |
What does he mean by waiting for gathering? |
所謂等見、等治、等語、等業、等命、等方便、等 念、等定，是謂等聚。 |
The so-called equal views, equal treatment, equal speech, equal karma, equal destiny, equal convenience, equal thoughts, and equal concentration are called equal gatherings. |
彼云何名為邪聚？ |
What is the name of an evil gathering? |
所謂 邪見、邪治、邪語、邪業、邪命、邪方便、邪念、邪 定，是謂邪聚。 |
The so-called wrong views, wrong rules, wrong speech, wrong karma, wrong destiny, wrong convenient methods, wrong thoughts, and wrong concentration are called wrong gatherings. |
彼云何名為不定聚？ |
What is the name of indefinite gathering? |
所謂不 知苦、不知習、不知盡、不知道、不知等 聚、不知邪聚，是謂名為不定聚。 |
The so-called not knowing suffering, not knowing habit, not knowing exhaustion, not knowing, not knowing equal accumulation, and not knowing wrong accumulation is called indefinite accumulation. |
「諸比丘當 知，復有三聚。 |
"Bhikkhus, you should know that there are three gatherings again. |
云何為三？ |
Why is the cloud three? |
所謂善聚、等聚、定 聚。 |
The so-called good gathering, equal gathering, and fixed gathering. |
彼云何名善聚？ |
What is the name of Shangyu? |
所謂三善根。 |
The so-called three good roots. |
何等善 根？ |
What kind of roots? |
所謂不貪善根、不恚善根、不癡善根，是 謂善聚。 |
The so-called non-covetous good roots, non-hatred of good roots, and non-indulgence of good roots are called good gatherings. |
云何名為等聚？ |
Why is Yun called waiting for gathering? |
所謂賢聖八品道， 等見、等治、等語、等業、等命、等方便、等念、等 三昧，是謂等聚。 |
The so-called eight-level path of the sages includes equal views, equal treatment, equal speech, equal karma, equal destiny, equal convenience, equal thoughts, and equal samadhi. This is called equal gathering. |
彼云何名為定聚？ |
What is the name of Dingju? |
所謂知 苦、知習、知盡、知道、知善聚、知惡趣、知 定聚，是謂名為定聚。 |
The so-called knowledge of suffering, knowledge of habit, knowledge of exhaustion, knowledge, knowledge of good accumulation, knowledge of evil destiny, and knowledge of concentration accumulation are called concentration accumulation. |
是故，諸比丘！此三聚 中，邪聚、不定聚，當遠之，此正聚者當奉 行。 |
Therefore, monks! Among these three gatherings, we should stay away from evil gatherings and irregular gatherings, and follow the correct gatherings. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
23.10 （一〇）觀 |
23.10 (10) View |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此三觀想。 |
"There are these three visualizations. |
云何 為三？ |
Why is it three? |
所謂觀欲想、瞋恚想、殺害想。 |
The so-called thoughts of desire, thoughts of anger, and thoughts of killing. |
是謂比 丘有此三想。 |
This means that a bhikkhu has these three thoughts. |
比丘當知，若有觀欲想，命 終時便墮地獄中。 |
Bhikkhus, you should know that if you have any thoughts of contemplation, you will fall into hell at the end of your life. |
若觀瞋恚想，命終時生 畜生中。 |
If you think about anger and anger, you will be born among animals at the end of your life. |
所謂雞狗之屬，蛇蚖之類而生其 中。 |
The so-called genus of chickens and dogs, snakes, worms and the like are born among them. |
若觀害想，亦命終者生餓鬼中，形體燒 然，苦痛難陳。 |
If you meditate on harmful thoughts, those who have died will be reborn as hungry ghosts, with their bodies burning and suffering unbearable pain. |
是謂，比丘！有此三想生地獄 中、餓鬼、畜生。 |
That’s right, bhikkhu! There are three thoughts of being born in hell, hungry ghosts, and animals. |
「復有三想，云何為三？ |
"If I have three thoughts again, why are they three? |
所謂出 要想、不害想、不恚想。 |
The so-called "think out of necessity", don't be afraid of thinking, and don't be jealous of thinking. |
若有人有出要想者， 命終之時生此人中。 |
If there is someone who has a different idea, he will be born into this person when he dies. |
若有不害想者，命終 時自然天上。 |
If there are people who have no harmful thoughts, they will naturally go to heaven when they die. |
若有人不殺心者，命終時斷 五結，便於彼處而般涅槃。 |
If someone does not have the intention to kill, the five knots will be severed at the end of his life, so that he can achieve nirvana there. |
是謂，比丘！有 此三想，常念修行，此三惡想當遠離之。 |
That’s right, bhikkhu! If you have these three thoughts, keep them in mind and practice, and stay away from these three evil thoughts. |
如 是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
地主、婆拘、耳 婆提、逆順香 |
Landlord, Poku, Er, Poti, Nishunxiang |
愚、世、三不善 三聚、觀在後 |
Foolishness, the world, and the three unwholesome deeds are followed by the three gatherings and contemplation. |
增壹阿含經卷第十三 |
Addition to the Agama Sutra Volume 13 |
24.1 （一）幢 |
24.1 (1) Building |
增壹阿含經卷第十四 |
The Fourteenth Volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「昔者，天帝釋告三十 三天： |
"In the past, the Emperor of Heaven gave instructions for the thirty-three days: |
『卿等若入大戰中時，設有恐怖畏懼之 心者，汝等還顧視我高廣之幢，設見我幢 者，便無畏怖。 |
Sir, if you have any fear or fear when entering a battle, you should still look at my high and vast tower. If you see my tower, you will have no fear. |
若不憶我幢者，當憶伊沙天 王幢； |
If you do not remember my tower, you should remember the tower of the King of Isha; |
以憶彼幢者，所有畏怖，便自消滅。 |
By remembering that pillar, all fear will disappear. |
若 不憶我幢，及不憶伊沙幢者，爾時當憶 婆留那天王幢； |
If you do not remember my building or the building of Isha, then you should remember the building of the king of Poliu. |
以憶彼幢，所有恐怖，便自 消滅。』 |
By remembering that building, all terrors will disappear. 』 |
「我今亦復告汝等，設有比丘、比丘尼、優 婆塞、優婆夷，若有畏怖衣毛竪者，爾時當 念我身，此是如來、至真、等正覺、明行成為、善 逝、世間解、無上士、道法御、天人師，號佛、眾祐， 出現於世。 |
"I also tell you now that among the monks, bhikshunis, Upasakas, and Upasikas, if any of you are frightened and have your hair standing on end, you should think of me at that moment. This is the Tathagata, the most true, the most enlightened, the clearest. The one who is accomplished in practice, the one who is good at passing away, the one who understands the world, the supreme scholar, the ruler of Tao and Dharma, the teacher of gods and humans, who is called Buddha and the one who protects all, appears in the world. |
設有恐怖衣毛竪者，便自消滅。 |
Anyone with a terrifying hair standing on end will be destroyed by himself. |
「若復不念我者，爾時當念於法。 |
"If you no longer think of me, then you should think of the Dharma. |
如來法者 甚為微妙，智者所學。 |
The Tathagata's Dharma is very subtle and can be learned by wise men. |
以念法者，所有恐怖， 便自消滅。 |
By reciting the Dharma, all terrors will be eliminated. |
「設不念我，復不念法，爾時當念 聖眾。 |
"Suppose you don't think of me and don't think of the Dharma. Then you should think of the saints. |
如來聖眾極為和順，法法成就： |
The saints of the Tathagata are extremely docile and their Dharma is accomplished: |
戒成 就、三昧成就、智慧成就、解脫成就、解脫見 慧成就。 |
The achievement of precepts, the achievement of samadhi, the achievement of wisdom, the achievement of liberation, the achievement of liberation view and wisdom. |
所謂四雙八輩，此是如來聖眾，可敬 可事，世間福田，是謂如來聖眾。 |
The so-called four pairs and eight generations, these are the saints of the Tathagata, respectable and worthy, the field of blessings in the world, these are the saints of the Tathagata. |
爾時若念 僧已，所有恐怖，便自消滅。 |
If you think of Sangha at that time, all fear will disappear by itself. |
「比丘當知，釋提 桓因猶有淫、怒、癡，然三十三天念其主即 無恐怖； |
"Bhikkhus, you should know that Shiti Huanyin still has lust, anger, and delusion, but if he thinks of his Lord for thirty-three days, there will be no fear; |
況復如來無有欲、怒、癡心，當念 有恐怖乎？ |
Moreover, the Tathagata has no desire, anger, or delusion. Is there any fear in thinking? |
若有比丘有恐怖者，便自消滅。 |
If any bhikkhu is afraid, he will be destroyed. |
是故，諸比丘！當念三尊： |
Therefore, monks! Remember the three deities: |
佛、法、聖眾。 |
Buddha, Dharma, and saints. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
24.2 （二）毗沙 |
24.2 (2) Bisha |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，拔祇國界有鬼，名為毘沙。 |
At that time, there was a ghost named Bisha at the border of the country. |
在彼國 界，極為兇暴，殺民無量，恒日殺一人，或日 殺二人、三人、四人、五人、十人、二十人、三十人、 四十人、五十人。 |
In that country, they are extremely violent and kill countless people. They kill one person every day, or two, three, four, five, ten, twenty, thirty, forty, or fifty people every day. |
爾時，諸鬼神、羅剎充滿彼國。 |
At that time, the other country was filled with ghosts, gods, and rakshasas. |
是時，拔祇人民皆共集聚，而作是說： |
At that time, all the people gathered together and said: |
「我等 可得避此國至他國界，不須住此。」 |
We can avoid this country and go to other countries' borders. We don't have to live here. |
是時， 毘沙惡鬼知彼人民心之所念，便語彼人民 曰： |
At that time, the evil ghost of Bisha knew what the people were thinking and spoke to them: |
「汝等莫離此處至他邦土。 |
"Don't you leave this place to go to other lands. |
所以然者， 終不免吾手。 |
Therefore, it is inevitable that my hand will escape. |
卿等日日持一人祠吾，吾 要不觸擾汝。」 |
You, sir, hold one person to worship me every day, but I will not disturb you. " |
是時，拔祇人民日取一人祠 彼惡鬼。 |
At this time, pull out the evil spirits and take one person to the temple. |
是時，彼鬼食彼人已，取骸骨 擲著他方山中，然彼山中骨滿谿谷。 |
At that time, the ghost was eating the other person, took the bones and threw them into the other mountain. However, the bones in the mountain were full of the valley. |
爾時， 有長者名善覺，在彼住止，饒財多寶，積 財千億，騾、驢、駱駝不可稱計，金、銀、珍寶、車 璩 、馬瑙、真珠、虎珀亦不可稱。 |
At that time, there was an elder named Shanjue who was staying there. He had many treasures and accumulated hundreds of millions of wealth, including mules, donkeys, and camels that could not be measured, gold, silver, precious stones, chariots, agates, pearls, and amber. It can't be called either. |
爾時，彼長者 有兒，名那優羅，唯有一子，甚愛敬念，未曾 離目前。 |
At that time, the elder had a son named Nayuluo. He only had one son. He loved and respected him very much and never left him. |
爾時，有此限制，那優羅小兒，次應 祠鬼。 |
At that time, if there is such a restriction, then the child Youluo should go to the temple to worship the ghost. |
是時，那優羅父母沐浴此小兒，與著 好衣，將至塚間，至彼鬼所。 |
At that time, Yuluo's parents bathed the child, put on good clothes, and went to the tomb and to the ghost place. |
到已，啼哭喚呼， 不可稱計，並作是說： |
When he arrived, he was crying and calling, but he couldn't count, and he said: |
「諸神，地神，皆共證明： |
"The gods and the gods of the earth all testify together: |
我等唯有此一子，願諸神明當證明此； |
We have only one son, may the gods prove it; |
及 二十八大鬼神王當共護此，無令有乏， 及四天王咸共歸命，願擁護此兒，使得免 濟； |
And the twenty-eight great ghosts and gods kings should protect this son together, without any orders or lacks; and the four heavenly kings Xian will all return to their fate, willing to support this son, so that he will not be saved; |
及釋提桓因亦向歸命，願濟此兒命； |
And Shi Tihuan also wanted to save his life. |
及梵 天王亦復歸命，願脫此命； |
King Brahma has also returned to his destiny and wishes to escape from this destiny; |
諸有鬼神護世 者亦向歸命，使脫此厄； |
All those who have ghosts and gods protecting the world will also return to save them from this misfortune; |
諸如來弟子漏盡 阿羅漢，我今亦復歸命，使脫此厄； |
Tathagata's disciples, Arahant, have now returned to their destiny to save them from this misfortune; |
諸辟支 佛無師自覺亦復自歸，使脫此厄； |
The pratyekabuddhas, who have no teachers, have self-realization and return to themselves, so that they can escape from this misfortune; |
彼如來 今亦自歸，不降者降，不度者度，不獲者獲， 不脫者脫，不般涅槃者使般涅槃，無救者 與作救護，盲者作眼目，病者作大醫王， 若天、龍、鬼神、一切人民、魔及魔天，最尊、最上， 無能及者，可敬可貴，為人作良祐福田， 無有出如來上者。 |
The Tathagata is also returning by himself now. Those who do not surrender will descend; those who do not save will be saved; those who do not gain will gain; those who do not escape will escape; those who do not achieve parinirvana will achieve parinirvana; those who cannot be saved will be rescued; those who are blind will be treated as eyes; those who are sick will be affected by great diseases. King of Medicine, among the gods, dragons, ghosts and gods, all people, demons and devil gods, they are the most noble and supreme. Those who are incomparable can be respected and valuable. They can be good blessings and blessings for people. There is no Tathagata above. |
然如來當鑒察之，願 如來當照此至心。」 |
However, the Tathagata should observe it, and I hope that the Tathagata should reflect this sincere heart. " |
是時，那優羅父母即以 此兒付鬼已，便退而去。 |
At that time, Yuluo's parents paid the ghost with their son and retreated. |
爾時，世尊以天 眼清淨，復以天耳徹聽，聞有此言，那優羅 父母啼哭不可稱計。 |
At that time, the World-Honored One, with his pure eyes and clear ears, heard these words, and the parents of Ura cried incomprehensibly. |
爾時，世尊以神足力， 至彼山中惡鬼住處。 |
At that time, the World-Honored One, with all his divine power, went to the place where the evil spirits lived in that mountain. |
時，彼惡鬼集在雪山北 鬼神之處。 |
At that time, the evil ghosts gathered in the ghost place in the north of the snow mountain. |
是時，世尊入鬼住處而坐，正身正 意，結跏趺坐。 |
At that time, the World-Honored One entered the ghost's residence and sat down, with his body and mind upright, and he sat in lotus position. |
是時，那優羅小兒漸以至彼惡 鬼住處。 |
At that time, the little Ura gradually came to the residence of the evil ghost. |
是時，那優羅小兒遙見如來在惡鬼 住處，光色炳然，正身正意，繫念在前，顏色端 政，與世有奇，諸根寂靜，得諸功德，降伏諸 魔，如此諸德不可稱計。 |
At that time, the child Ura saw the Tathagata in the distance where the evil spirits lived. His light was bright, his body was upright, his mind was in front of him, his mind was in front of him, his color was dignified, and he was unique from the world. His roots were quiet, he gained all kinds of merits, and he subdued all demons. In this way, All virtues cannot be calculated. |
有三十二相、八十 種好，莊嚴其身，如須彌山，出諸山頂，面如 日月，亦如金山，光有遠照。 |
It has thirty-two characteristics and eighty kinds of goodness, and its body is decorated like Mount Sumeru. It rises from the top of the mountain. Its face is like the sun and moon, and it is also like a golden mountain. The light shines from a distance. |
見已，便起歡喜 心向於如來，便生此念： |
Seeing this, he felt joyful and his heart turned to the Tathagata, so he thought: |
「此必不是毘沙惡 鬼。 |
"This must not be the evil ghost of Bisha. |
所以然者，我今見之，極有歡喜之心，設 當是惡鬼者，隨意食之。」 |
Therefore, when I see it now, I am very happy. If it is an evil ghost, I will eat it at will. " |
是時，世尊告曰： |
At that time, the World Honored One said: |
「那 優羅！如汝所言，我今是如來、至真、等正覺，故 來救汝，及降此惡鬼。」 |
Well, Ura! As you said, I am now the Tathagata, the True One, and the Enlightened One, so I have come to save you and bring down this evil ghost. |
是時，那優羅聞此語 已，歡喜踊躍，不能自勝，便來至世尊所，頭 面禮足，在一面坐。 |
At that time, upon hearing these words, the superior man jumped for joy and could not overcome himself. He came to the place where the Blessed One was and sat down on one side with his head bowed and his face bowed. |
是時，世尊與說妙義。 |
At that time, the World Honored One expounded the wonderful meaning. |
所謂 論者，施論、戒論、生天之論，欲為穢惡，漏不淨 行，出家為要，去諸亂想。 |
The so-called commentaries include the theory of giving, the theory of precepts, and the theory of rebirth. Desires are filthy and evil, and impurities lead to impure behavior. It is important to become a monk and get rid of all kinds of random thoughts. |
爾時，世尊以見那 優羅小兒心意歡喜，意性柔軟，諸佛世尊常 所說法，苦、習、盡、道，是時世尊具與彼說。 |
At that time, the World-Honored One saw that little Ura child with a joyful mind and a soft mind. The Buddhas and World-Honored Ones always preached the Dharma about suffering, habit, cessation, and the path. At that time, the World-Honored One spoke to him. |
彼 即於坐上，諸塵垢盡，得法眼淨。 |
Immediately after he sat down, all dust and dirt were gone, and his Dharma eyes were pure. |
彼以見法、 得法，成就諸法、承受諸法，無有狐疑，解 如來教，歸佛、法、聖眾，而受五戒。 |
He sees the Dharma, obtains the Dharma, achieves all Dharmas, and accepts all Dharmas without any doubts. He understands the teachings of the Tathagata, joins the Buddha, the Dharma, and the saints, and receives the Five Precepts. |
是時，毘沙 惡鬼還來到本住處。 |
At that time, the evil ghost of Bisha also came to my residence. |
爾時，惡鬼遙見世尊 端坐思惟，身不傾動。 |
At that time, the evil ghost saw the Blessed One sitting in meditation in the distance, without moving his body. |
見以，便興恚怒，雨雷 電霹靂向如來所，或雨刀劍； |
Seeing this, he became angry and rained thunder, lightning, and thunderbolts on the Tathagata, or rained down swords; |
未墮地之 頃，便化優鉢蓮華。 |
Before it fell to the ground, it turned into a lotus flower. |
是時，彼鬼倍復瞋恚，雨 諸山河石壁； |
At that time, the ghost became more angry and rained down on the mountains, rivers and stone walls; |
未墮地之頃，化作種種飲食。 |
The area that has not fallen to the ground is transformed into various kinds of food. |
是時，彼鬼復化作大象，吼喚向如來所。 |
At that time, the ghost turned into an elephant again and roared towards the Tathagata. |
爾 時，世尊復化作師子王。 |
At that time, the World-Honored One transformed into the Master-King again. |
是時，彼鬼倍化作 師子形向如來所。 |
At that time, the ghost doubled up and took the form of a master, facing the Tathagata. |
爾時，世尊化作大火聚。 |
At that time, the Blessed One turned into a great fire. |
是時，彼鬼倍復瞋恚，化作大龍而有七首。 |
At that time, the ghost became more angry and turned into a big dragon with seven heads. |
爾 時，世尊化作大金翅鳥。 |
At that time, the Blessed One transformed into a great golden-winged bird. |
是時，彼鬼便生此念： |
At that time, the ghost had this thought: |
「我今所有神力，今以現之，然此沙門衣毛 不動，我今當往問其深義。」 |
"I have all my divine power now to show it. However, the hair of this monk's clothes does not move. Now I have to go and ask for its deep meaning." |
是時，彼鬼問世 尊曰： |
At that time, that ghost came into the world and the Lord said: |
「我今毘沙欲問深義，設不能報我 者，當持汝兩脚擲著海南。」 |
I am going to visit the sands today to inquire about the deep meaning. If you cannot repay me, I will throw you across the sea with your feet. |
世尊告曰： |
The World Honored One said: |
「惡鬼 當知，我自觀察，無天及人民、沙門、婆羅門、 若人、非人，能持我兩脚擲海南者。 |
"Evil ghosts, you should know that I have observed myself, and there is no heaven, no people, no ascetics, no Brahmins, no human beings, no human beings, who can throw me into the sea with my two feet. |
但今欲 問義者，便可問之。」 |
But now if you want to ask about justice, you can ask. " |
是時，惡鬼問曰： |
At that time, the evil ghost asked: |
「沙門！何 等是故行？ |
"Sramana! What is this old practice? |
何等是新行？ |
What a new line? |
何等是行滅？」 |
What is the cessation of action? " |
世尊告 曰： |
The World Honored One said: |
「惡鬼當知，眼是故行，曩時所造，緣痛成 行； |
"Evil ghosts should know that the eyes are old, created in the past, and caused by pain; |
耳、鼻、口、身意，此是故行，曩時所造，緣痛 成行。 |
Ears, nose, mouth, body and mind, these are the old behaviors, created in the past, and caused by pain. |
是謂，惡鬼，此是故行。」 |
That is to say, evil ghosts, this is their old behavior. " |
毘沙鬼曰： |
Bisha ghost said: |
「沙門！ 何等是新行？」 |
Sramana! How new is this? |
世尊告曰： |
The World Honored One said: |
「今身所造身三、口 四、意三，是謂，惡鬼！此是新行。」 |
The body created in this body is three, the speech is four, and the mind is three. This is called evil ghost! This is the new behavior. |
時惡鬼曰： |
The evil ghost said: |
「何 等是行滅？」 |
What is the cessation of action? |
世尊告曰： |
The World Honored One said: |
「惡鬼當知，故行滅盡，更 不興起，復不造行，能取此行，永以不生， 永盡無餘，是謂行滅。」 |
Evil ghosts should know that their actions are extinct, never arise, and never create actions again. If they can take this action, they will never be born, and there will never be anything left. This is called the cessation of actions. |
是時，彼鬼白世尊曰： |
At that time, the ghost came to the World Honored One and said: |
「我今極飢，何故奪我食？ |
"I am very hungry today, why are you taking away my food? |
此小兒是我所食，沙 門！可歸我此小兒。」 |
This child is what I eat, Samana! This child can be yours. " |
世尊告曰： |
The World Honored One said: |
「昔我未成道 時，曾為菩薩，有鴿投我，我尚不惜身命， 救彼鴿厄。 |
“In the past, before I became enlightened, I was a Bodhisattva, and a dove threw itself at me, but I spared my life to save the dove from misfortune. |
況我今日已成如來，能捨此小 兒令汝食噉？ |
What's more, I have become a Tathagata today, can I leave this little child to feed you? |
汝今惡鬼盡其神力，吾終不 與汝此小兒。 |
Now that you are an evil ghost and use all your magical powers, I will never be with you, a child like you. |
云何，惡鬼，汝曾迦葉佛時，曾 作沙門，修持梵行，後復犯戒，生此惡鬼。」 |
What do you mean, evil ghost? During the time of Kassapa Buddha, you were a ascetic and practiced the holy life. Later, you violated the precepts again, and you were born as this evil ghost. " |
爾 時，惡鬼承佛威神，便憶曩昔所造諸行。 |
At that time, the evil ghosts inherited the power of the Buddha and recalled all the deeds they had done in the past. |
爾 時，惡鬼至世尊所，頭面禮足，並作是說： |
At that time, the evil ghost came to the Blessed One, bowed his head and his face, and said: |
「我 今愚惑，不別真偽，乃生此心向於如來，唯 願世尊受我懺悔。」 |
I am now foolish and deluded. I do not distinguish between truth and falsehood, but I have this heart toward the Tathagata. I only hope that the World Honored One will accept my repentance. |
如是三、四。 |
So three or four. |
世尊告曰： |
The World Honored One said: |
「聽 汝悔過，勿復更犯。」 |
I hear you repent and don't do it again. |
爾時，世尊與毘沙鬼說 微妙法，勸令歡喜。 |
At that time, the World-Honored One spoke the subtle Dharma to the ghost of Bisha and urged them to rejoice. |
時，彼惡鬼手擎數千兩 金，奉上世尊，白世尊曰： |
At that time, the evil ghost held thousands of taels of gold in his hand, offered it to the World Honored One, and said to the World Honored One: |
「我今以此山谷 施招提僧，唯願世尊與我受之，及此數千 兩金。」 |
I am now offering alms to the monks in this valley. I only hope that the World Honored One will accept it from me, as well as these thousands of taels of gold. |
如是再三。 |
So again and again. |
爾時，世尊即受此山谷，便 說此偈： |
At that time, the World-Honored One received this valley and said this verse: |
「園果施清涼， 及作水橋樑， |
"The fruits of the garden provide cooling, and serve as water bridges, |
設能造大船， 及諸養生具。 |
Suppose you can build large ships and various health-preserving tools. |
晝夜無懈息， 獲福不可量， |
Day and night without rest, the blessings are immeasurable, |
法義戒成就， 終後生天上。」 |
If the Dharma and precepts are fulfilled, you will be reborn in heaven. " |
是時，彼鬼白世尊曰： |
At that time, the ghost came to the World Honored One and said: |
「不審世尊更有何教？」 |
If you don't judge the Blessed One, what else can you teach? |
世尊告曰： |
The World Honored One said: |
「汝今捨汝本形，著三衣，作沙門， 入拔秖城，在在處處作此教令： |
"Now you leave your true form, put on three robes, become a recluse, enter the city of Baji, and give this instruction everywhere: |
『諸賢當知， 如來出世，不降者降，不度者度，不解脫者 令知解脫，無救者與作救護，盲者作眼目， 諸天、世人、天、龍、鬼神、魔、若魔天、若人、非人，最 尊、最上，無與等者，可敬、可貴，為人作良祐 福田。 |
"All sages should know that when the Tathagata comes out of the world, those who do not descend will descend, those who do not save will be saved, those who are not liberated will be liberated, those who cannot be saved will be rescued, and those who are blind will be the eyes. Demonic gods, human beings, and non-human beings are the most noble and superior, without equals. They are respectable and valuable, and they are good blessings for people. |
今日度那優羅小兒及降毘沙惡鬼， 汝等可往至彼受化。』 |
Today I will save the child of Nayora and subdue the evil ghost of Bisha. You can go there to receive transformation. 』 |
」 |
|
對曰： |
To say: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
爾時， 毘沙鬼作沙門，披服著三法衣，入諸里 巷，作此教令： |
At that time, the Bisha ghost acted as a recluse, wore the three dharma robes, entered the lanes and alleys, and gave this instruction: |
「今日世尊度那優羅小兒，及 降伏毘沙惡鬼，汝等可往受彼教誨。」 |
Today the World Honored One will save the little boy Ura and subdue the evil ghost of Bisha. You can go and receive his teachings. |
當於 爾時，拔祇國界人民熾盛。 |
At that time, the people in the country were prosperous. |
是長者善覺聞 此語已，歡喜踊躍，不能自勝，將八萬四千 人民眾生，至彼世尊所。 |
When the elder Shanjue heard these words, he jumped with joy and could not overcome himself. He brought eighty-four thousand people to the residence of the World Honored One. |
到已，頭面禮足， 在一面坐。 |
When you arrive, you are bowed to your head and face, and sit on one side. |
爾時，拔祇人民或有禮足者，或 有擎手者。 |
At that time, some of the people who were pulling out were either polite or raised their hands. |
爾時，八萬四千之眾，已在一面坐。 |
At that time, eighty-four thousand people were already sitting on one side. |
是時，世尊漸與說微妙之法。 |
At that time, the World-Honored One gradually explained the subtle Dharma. |
所謂論者，施論、 戒論、生天之論，欲不淨想，漏為大患。 |
The so-called commentaries include the theory of giving, the theory of precepts, and the theory of birth. If desires are not pure, leakage will be a big trouble. |
爾時，世 尊觀察彼八萬四千眾，心意歡悅。 |
At that time, the World-Honored One observed those eighty-four thousand people, and his mind was filled with joy. |
諸佛世尊 常所說法： |
The Buddhas and World-Honored Ones always preach: |
苦、習、盡、道，普與彼八萬四千眾 而說此法，各於座上，諸塵垢盡，得法眼淨。 |
Suffering, habits, cessation, and the way, preach this Dharma to the eighty-four thousand people in general, and sit on their seats. All dust and dirt will be eradicated, and the eyes of the Dharma will be pure. |
猶如白淨之衣，易染為色。 |
Just like pure white clothing, it is easy to be stained with color. |
此八萬四千眾亦 復如是，諸塵垢盡，得法眼淨，得法、見法、分 別諸法，無有狐疑，得無所畏，自歸三尊： |
This is also the case for these eighty-four thousand people. All dust and dirt have been eliminated. Their eyes are pure. They can obtain the Dharma, see the Dharma, and distinguish the Dharma. They have no doubts and no fear. They have returned to the three deities: |
佛、 法、聖眾，而受五戒。 |
Buddha, Dharma, and saints receive the Five Precepts. |
爾時，那優羅父長者白世 尊曰： |
At that time, the elder Yuluofu said to Shizun: |
「唯願世尊當受我請。」 |
I only hope that the World Honored One will accept my invitation. |
爾時，世尊默然 受請。 |
At that time, the World Honored One silently accepted the invitation. |
時彼長者以見世尊默然受已，即 從坐起，頭面禮足，退還所在，辦種種飲食， 味若干種，清旦自白： |
At that time, the elder saw that the World Honored One was silently accepting what he had done. He stood up from his seat, bowed his head and face, returned to where he was, prepared various kinds of food and drinks, and prepared several kinds of food. He said to himself on Qing Dynasty: |
「時到。」 |
It's about time. |
爾時，世尊到時， 著衣持鉢，入拔祇城，至長者家，就座而坐。 |
At that time, the World-Honored One arrived, put on his robes and held an alms bowl, entered the city of Bajji, went to the elder's house, and took a seat. |
是時，長者以見世尊坐定，自手斟酌，行種 種飲食，以見世尊食訖，行清淨水已，便 取一座，在如來前坐，白世尊曰： |
At that time, the elder saw the World-Honored One sitting still, considering with his own hands, making various kinds of food and drinks. When he saw the World-Honored One having finished eating and walking in the pure water, he took a seat, sat in front of the Tathagata, and said to the World-Honored One: |
「善哉！世 尊！若四部之眾，須衣被、飲食、床臥具、病瘦醫 藥，盡使在我家取之。」 |
Excellent! World Honored One! If people from the four tribes need clothing, food, bed supplies, medicine for the sick and thin, I can provide them at my house. |
世尊告曰： |
The World Honored One said: |
「如是，長 者！如汝所言。」 |
Yes, sir! As you said. |
世尊即與長者說微妙之法， 以說法竟，便從坐起而去。 |
The World-Honored One immediately explained the subtle Dharma to the elder, and after speaking the Dharma to the end, he stood up from his seat and left. |
爾時，世尊如 屈申臂頃，從拔祇不現，還來至舍衛祇 洹精舍。 |
At that time, the World-Honored One was like bending his arms, but he did not show up after pulling it out, and came to Sāvatthi Jīhuan Jingshe. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若四部之眾，須 衣被、飲食、床臥具、病瘦醫藥者，當從那優羅 父舍取之。」 |
If people from the four tribes need clothing, food, bed, bedding, medicine for the sick and thin, they should get it from that Yurafu's house. |
爾時，世尊復告比丘： |
At that time, the World-Honored One told the bhikkhu again: |
「如我今日 優婆塞中第一弟子，無所愛惜，所謂那優羅 父是。」 |
As the number one disciple of Upasaka I am today, I have no love and care for you. This is what I call the father of Upasaka. |
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. |
24.3 （三）法王 |
24.3 (3) Dharma King |
聞如是： |
Heard this: |
一時，佛在釋翅尼拘留園中，與 大比丘眾五百人俱。 |
At one time, the Buddha was in the Buddha's detention garden with five hundred monks. |
爾時，釋種諸豪姓者數 千人眾，往詣世尊所，到已，頭面禮足，在一 面坐。 |
At that time, thousands of people with various noble surnames from Shizhong went to where the World Honored One was. When they arrived, they bowed with their heads, faces, and feet, and sat down on one side. |
爾時，諸釋白世尊曰： |
At that time, the Buddha said: |
「今日當作王，治領此 國界，我等種姓便為不朽，無令轉輪聖王 位於汝斷滅。 |
"As kings today, ruling over this realm, my caste will become immortal, and I will not let the wheel-turning Holy King perish in you. |
若當世尊不出家者，當於天 下作轉輪聖王，統四天下，千子具足，我等 種姓名稱遠布，轉輪聖王出於釋姓。 |
If the World-Honored One does not become a monk, he should become the Holy Wheel-turning King in the world, unify the four worlds, and have thousands of sons. The name of our caste will be spread far and wide, and the Holy Wheel-turning King will come from the surname Shi. |
以是 故，世尊！當作王治，無令王種斷絕。」 |
Therefore, World Honored One! As a king, there is no need to cut off the king's lineage. " |
世尊告 曰： |
The World Honored One said: |
「我今正是王身，名曰法王。 |
"I am now in the form of a king, and my name is Dharma King. |
所以然者，我 今問汝： |
So, I ask you now: |
『云何，諸釋！言轉輪聖王七寶具足，千 子勇猛？』 |
"What are you talking about, explanations!" It is said that the wheel-turning sage king is equipped with seven treasures and his thousand sons are brave? 』 |
我今於三千大千剎土中，最尊、最上， 無能及者，成就七覺意寶，無數千聲聞之子 以為營從。」 |
Now, in the land of three thousand great thousand realms, I am the most noble and the most superior, unrivaled by anyone, and have accomplished the Seven Treasures of Enlightenment, and countless sons of voice-hearers can follow me as my camp. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「今用此位為？ |
"What will you use this position for now? |
得已後復失。 |
After you have gained something, you will lose it again. |
此位最為勝， 無終無有始， |
This position is the most victorious. It has no end and no beginning. |
以勝無能奪， 此勝最為勝， |
Nothing can be won with victory. This victory is the most victorious. |
然佛無量行， 無跡誰跡將？ |
However, the Buddha has done immeasurable things. If there is no trace, who will leave the trace? |
「是故，諸瞿曇！當求方便，正法王治。 |
"That's why, Zhu Qutan! You should seek expediency and let the King of Dharma rule. |
如是，諸 釋！當作是學。」 |
If so, explanations! Think of it as learning. " |
爾時，諸釋聞佛所說，歡喜奉 行。 |
At that time, all the Buddhists heard what the Buddha said and followed it with joy. |
24.4 （四）瞿然 |
24.4 (4) Qu Ran |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，有一比丘至世尊所，頭面禮足，在 一面坐。 |
At that time, a bhikkhu came to the Blessed One and sat on one side with his head bowed and his face bowed. |
爾時，彼比丘白世尊曰： |
At that time, the bhikkhu said to the World Honored One: |
「頗有此色， 恒在不變易耶？ |
"It's quite like this. It never changes, right? |
久在於世，亦不移動？ |
He has been in the world for a long time and does not move? |
頗 有痛、想、行、識，恒在不變易耶？ |
There are pains, thoughts, actions, and consciousness that are permanent and do not change? |
久存於世，亦 不移動耶？」 |
It has been in the world for a long time and will not move? " |
世尊告曰： |
The World Honored One said: |
「比丘！無有此色，恒在 不變易、久存於世者，亦復無痛、想、行、識，恒 在不變易、久存於世者。 |
"Bhikkhu! There is no such thing as color, which is eternal, unchanging, and exists in the world for a long time. There is no such thing as pain, thought, action, and consciousness, which is eternal, unchanging, and exists in the world for a long time. |
若復，比丘！當有此 色，恒在不變易、久存於世者，則梵行之人， 不可分別。 |
If so, bhikkhu! If there is such a color, which is eternal and unchangeable and exists in the world for a long time, then those who live in the holy life cannot distinguish it. |
若痛、想、行、識，久存於世、不變 易者，梵行之人，不可分別。 |
If pain, thoughts, formations, and consciousness persist in the world for a long time and remain unchanged, those who practice the holy life cannot distinguish them. |
是故，比丘！以色 不可分別，不久存於世故、是故梵行之 人乃能分別盡於苦本，亦無痛、想、行、識，不久 存於世，是故梵行乃可分別盡於苦本。」 |
That’s why, bhikkhu! Forms are indistinguishable and will not exist in the world for a long time. Therefore, those who live the Brahmacharya can distinguish the root of suffering. There is also no pain, thought, action, and consciousness. They will not exist in the world for a long time. Therefore, those who live the Brahmacharya can distinguish the root of suffering. . " |
爾 時，世尊取少許土，著爪上，語彼比丘曰： |
At that time, the World-Honored One took a little bit of soil, put it on his paw, and said to the bhikkhu: |
「云 何，比丘！見此爪上土不？」 |
What are you talking about, bhikkhu! Do you see dirt on these claws? |
比丘對曰： |
The bhikkhu replied: |
「唯然，見 已，世尊！」 |
Wei Ran, see you, World Honored One! |
佛告比丘： |
The Buddha told the bhikkhu: |
「設當有爾許色恒在 於世者，則梵行之人不可分別得盡苦際。 |
"Assuming that these colors are always present in the world, those who live the holy life will not be able to escape the end of suffering. |
以是，比丘！以無爾許色在，便得行梵行，得 盡苦本。 |
So, bhikkhu! If there is no such thing as yours, you will have to practice the holy life and eliminate the source of suffering. |
所以然者，比丘當知，我昔曾為 大王！領四天下，以法治化，統領人民，七寶 具足。 |
Therefore, monks should know that I was once a great king! To lead the four worlds, to rule by law, to rule the people, the seven treasures are sufficient. |
所謂七寶者，輪寶、象寶、馬寶、珠寶、玉女 寶、居士寶、典兵寶。 |
The so-called seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewelry, the jade girl treasure, the layman's treasure, and the military treasure. |
「比丘當知，我於爾時，作 此轉輪聖王，領四天下，有八萬四千神象， 象名菩呼。 |
"Bhikkhu, you should know that at that time, I, as this wheel-turning holy king, led the four heavens, and there were eighty-four thousand idols named Bohu. |
復有八萬四千羽寶之車，或用 師子皮覆，或用狼狗皮覆者，盡懸幢高 蓋。 |
There are also eighty-four thousand chariots with feathers and treasures, either covered with the skins of masters or wolves and dogs, all of which are hung with high canopies. |
復有八萬四千高廣之臺，猶如天帝所居 之處。 |
There are eighty-four thousand towers high and wide, just like the place where the Emperor of Heaven resides. |
復有八萬四千講堂，如法講堂之比。 |
There are again 84,000 lecture halls, which are comparable to the Dharma lecture halls. |
復有八萬四千玉女之眾，像如天女。 |
There are eighty-four thousand jade girls, who look like goddesses. |
復有 八萬四千高廣之座，皆用金銀七寶廁間。 |
There are eighty-four thousand high and wide seats, all with toilets of gold and silver. |
復 有八萬四千衣被服飾，皆是文繡柔軟。 |
There are 84,000 clothes, quilts and clothing, all of which are soft and embroidered. |
復 有八萬四千飲食之具，味若干種。 |
Again, there are eighty-four thousand utensils for eating and drinking, with several kinds of flavours. |
「比丘當知， 我爾時乘一大象，色極白好，口有六牙，金銀 交具，身能飛行，亦能隱形，或大、或小，象名 菩呼。 |
"Bhikkhu, you should know that I was riding on an elephant. It was extremely white in color, had six tusks in its mouth, was made of gold and silver. Its body could fly and become invisible. It could be big or small. The name of the elephant was Bohu. |
我爾時，乘一神馬，毛尾朱色，行不身 動，金銀交飾，身能飛行，亦能隱形，或大、或 小，馬名毛王。 |
At that time, I was riding on a divine horse, with red fur and tail, immobile, decorated with gold and silver, capable of flying and turning invisible. It could be big or small. The name of the horse was King Mao. |
我於爾時，八萬四千高廣之 臺，住一臺中，臺名須尼摩，純金所作。 |
At that time, I lived in the center of a platform of eighty-four thousand heights and breadth. The name of the platform was Sunima, and it was made of pure gold. |
爾時， 我在一講堂中止宿，講堂名法說，純金所造。 |
At that time, I was staying overnight in a lecture hall. The lecture hall was called Dharma and was made of pure gold. |
我於爾時，乘一寶羽之車，車名最勝，純金 所造。 |
At that time, I was riding in a Baoyu chariot, which had the best name and was made of pure gold. |
我於爾時，將一玉女，左右使令亦如 姊妹。 |
At that time, I sent a jade girl to my left and right to serve as a sister. |
我於爾時，於八萬四千高廣之座，在 一座上，金銀、瓔珞不可稱計。 |
At that time, I was sitting on a throne of eighty-four thousand high and wide, with gold, silver, and necklaces that could not be counted. |
我於爾時，著 一妙服，像如天衣。 |
At that time, I was wearing wonderful clothes, like heavenly clothes. |
所食之食，味如甘露。 |
The food you eat tastes like nectar. |
「當 於爾時，我作轉輪聖王，時八萬四千神象朝 朝來至，門外多有傷害，不可稱計。 |
"At that time, when I was the Holy King of Chakravartin, eighty-four thousand divine elephants came to the court, and there were many harms outside the door, which could not be calculated. |
我於爾 時，便作是念： |
At that time, I thought this: |
『此八萬四千神象朝朝來至，門 外多有傷害，不可稱計。 |
These 84,000 sacred elephants are coming towards the court. There are many injuries outside the door, which cannot be calculated. |
我今意中欲使分 為二分，四萬二千朝朝來賀。』 |
My intention now is to divide it into two parts, and forty-two thousand people will come to congratulate you. 』 |
爾時，比丘！我 作是念： |
Then, bhikkhu! I am thinking: |
『昔作何福？ |
What good fortune did you have in the past? |
復作何德？ |
What's the virtue of doing it again? |
今得此威 力，乃至於是。』 |
Now that I have gained this power, I can achieve this. 』 |
復作是念： |
The repetition is to read: |
『由三事因緣故，使 我獲此福祐。 |
"Three things have enabled me to receive this blessing. |
云何為三？ |
Why is the cloud three? |
所謂惠施、慈仁、自 守。』 |
The so-called charity, kindness, and self-preservation. 』 |
比丘當觀，爾時諸行永滅無餘，爾時遊 於欲意無有厭足。 |
Bhikkhus, you should meditate: At that time, all the formations will never be left, and at that time, there will be no boredom in wandering in the desire. |
所謂厭足，於賢聖戒律 乃為厭足。 |
The so-called "weariness of enough" refers to the "weariness of enough" in the precepts of sages and saints. |
云何，比丘！此色有常耶？ |
Why, bhikkhu! Is this color permanent? |
無常耶？」 |
Impermanence? " |
比 丘對曰： |
The bhikkhu replied: |
「無常也。 |
"Impermanence. |
世尊！」 |
World Honored One! " |
「若復無常，為變易法， 汝可得生此心，此是我許，我是彼所乎？」 |
If it returns to impermanence and changes, can you be born with this mind: This is my promise, and this is what I want? |
對 曰： |
To say: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
「痛、想、行、識是常也？ |
"Are pain, thoughts, actions, and consciousness constant? |
是無常耶？」 |
Is it impermanent? " |
比丘對曰： |
The bhikkhu replied: |
「無常也。 |
"Impermanence. |
世尊！」 |
World Honored One! " |
「設使無常，為變易法， 汝可得生此心，此是我許，我是彼所。」 |
Suppose impermanence is the law of change, and you can be born with this mind: This is my promise, this is where I am. |
對 曰： |
To say: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
「是故，比丘！諸所有色，過去、當 來、今現在者。 |
"That's why, bhikkhu! All forms are past, future, and present. |
若大、若小。 |
If it's big, if it's small. |
若好、若醜，若遠、若近， 此色亦非我所，我亦非彼所，此是智者之 所學也。 |
If it is good, if it is ugly, if it is far, if it is close, this color is not mine, and neither is I that other. This is what the wise learn. |
諸所有痛，過去、當來、今現在，若遠、 若近，此痛亦非我所，我亦非彼所。 |
All pains, past, future, present, whether far or near, this pain is not mine, and I am not that pain. |
如是智 者之所覺知。 |
This is what the wise know. |
比丘當作是觀，若聲聞之人， 厭患於眼，厭患於色，厭患眼識，若緣眼生 苦樂，亦復厭患。 |
Bhikkhus should observe this, if a person who is a voice-hearer is disgusted with the eyes, is disgusted with form, and is disgusted with eye consciousness, if pain and pleasure arise due to the eyes, he will also be disgusted with the pain. |
亦厭患於耳，厭於聲，厭 於耳識，若依耳識生苦樂者，亦復厭患。 |
We are also fed up with hearing problems, tired of sounds, and tired of ear-consciousness. If pain and pleasure arise from ear-consciousness, we are also fed up with suffering. |
鼻、 舌、身、意、法亦復厭患，若依意生苦樂者，亦 復厭患。 |
The nose, tongue, body, mind, and dharmas also return to aversion to suffering. If pain and pleasure arise from the mind, they also return to aversion to suffering. |
已厭患，便解脫； |
When you are tired of suffering, you will be liberated; |
已解脫，便得解脫之 智： |
Once you are liberated, you will gain the wisdom of liberation: |
生死已盡，梵行已立，所作已辦，更不復受 有，如實知之。」 |
Birth and death have ended, the holy life has been established, what has been done has been done, and there is no longer any feeling. Know it as it really is. " |
爾時，彼比丘得世尊如是之 教，在閑靜之處，思惟自修，所以族姓子， 剃除鬚髮，著三法衣，離家修無上梵行： |
At that time, the bhikkhu received the Blessed One's teachings and meditated on his own practice in a quiet place. Therefore, he shaved off his beard and hair, put on the three dharma robes, and left home to practice the supreme holy life: |
生死已盡，梵行已立，所作已辦，更不復受有， 如實知之。 |
Birth and death have ended, the holy life has been established, what has been done has been done, and there is no longer any feeling or existence, knowing it as it really is. |
是彼比丘便成阿羅漢。 |
That bhikkhu becomes an Arahant. |
爾時，彼 比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhu heard what the Buddha said and followed it with joy. |
24.5 （五）神足化 |
24.5 (5) Divine Foot Transformation |
聞如是： |
Heard this: |
一時，佛在摩竭國道場樹下，初 始得佛。 |
At one time, the Buddha was under a tree in the monastery of Mojie Kingdom and attained Buddhahood for the first time. |
爾時，世尊便作是念： |
At that time, the World-Honored One thought as follows: |
「我今以得此 甚深之法，難解、難了、難曉、難知，極微極妙 智所覺知，我今當先與誰說法？ |
"Now that I have obtained this profound Dharma, which is difficult to understand, difficult, difficult to understand, and difficult to understand, and which is perceived by extremely subtle and wonderful wisdom, who should I speak to first? |
使解吾法 者是誰？」 |
Who is the one who explains my method? " |
爾時，世尊便作是念： |
At that time, the World-Honored One thought as follows: |
「羅勒迦藍諸 根純熟，應先得度，又且待我有法。」 |
The roots of Basil and Kalam are mature and should be rescued first, and I will have a method for you. |
作此 念已，虛空中有天白世尊曰： |
After thinking this, the World-Honored One appeared in the sky and said: |
「羅勒迦藍死 已七日。」 |
It has been seven days since Basil Kalam died. |
是時，世尊復作念曰： |
At that time, the World-Honored One thought again and said: |
「何其苦哉，不 聞吾法，而取命終； |
"How miserable it is to die without hearing my Dharma; |
設當聞吾法者，即得解 脫。」 |
If you listen to my Dharma, you will be liberated. " |
是時，世尊復作是念： |
At that time, the World-Honored One thought again: |
「我今先與誰說法， 使得解脫？ |
"Who should I speak to now to achieve liberation? |
今欝頭藍弗先應得度，當與 說之，聞吾法已，先得解脫。」 |
Now, this lama should be liberated first. You should tell me about it. After hearing my Dharma, you will be liberated first. " |
世尊作是念，虛 空中有天語言： |
The World Honored One was thinking this, and there was a heavenly voice in the sky: |
「昨日夜半，以取命終。」 |
Yesterday at midnight, I ended up taking my life. |
是時， 世尊便作是念： |
At that time, the World-Honored One thought as follows: |
「欝頭藍弗何其苦哉！不聞 吾法，而取命過； |
"How miserable it is for the blue-headed Buddha! He didn't listen to my Dharma and took his life. |
設得聞吾法者，即得解脫。」 |
If anyone can hear my Dharma, he will be liberated. " |
爾時，世尊復作是念： |
At that time, the World-Honored One thought again: |
「誰先聞法而得解脫？」 |
Who will hear the Dharma first and gain liberation? |
是時，世尊重更思惟： |
At this time, the world respects and thinks more: |
「五比丘多所饒益，我初 生時，追隨吾後。」 |
The five monks have benefited me greatly. When I was first born, I followed my queen. |
是時，世尊復作是念： |
At that time, the World-Honored One thought again: |
「今五比 丘竟為所在？」 |
Where are the five monks today? |
即以天眼觀五比丘，乃在波 羅 ［木＊奈］ 仙人鹿園所止之處。 |
That is to say, I looked at the five bhikkhus with my heavenly eyes, and they were at the place where the sage Deer Park of Polo stopped. |
「我今當往先與五 比丘說法，聞吾法已，當得解脫。」 |
I will go ahead and speak the Dharma to the five bhikkhus. They will be liberated after hearing my Dharma. |
爾時，世尊 七日之中熟視道樹，目未曾眴。 |
At that time, the World-Honored One had been looking at the Tao tree for seven days, and his eyes had not wandered. |
爾時，世尊 便說此偈： |
At that time, the World-Honored One spoke this verse: |
「我今此坐處， 經歷生死苦， |
"Where I sit now, I experience the suffering of life and death, |
執御智慧斧， 永斷根元栽。 |
Holding the ax of wisdom, the roots will be cut forever. |
天王來至此， 及諸魔怨屬， |
The king of heaven comes here, and all the demons and their grievances are here, |
復以方便降， 令著解脫冠。 |
Once again, he uses expedient means to give him the crown of liberation. |
今於此樹下， 坐於金剛床， |
Now under this tree, sitting on the diamond bed, |
以獲一切智， 逮無所礙慧。 |
In order to obtain all wisdom, catch the unhindered wisdom. |
我坐此樹下， 見生死之苦， |
Sitting under this tree, I see the suffering of life and death, |
已却死元本， 老病永無餘。」 |
Yuan Ben has died, and old illness will never remain. " |
爾時，世尊說此偈已，便從坐起而去，欲向 波羅 ［木＊奈］ 國。 |
At that time, the World-Honored One had finished speaking this verse, and he stood up from his seat, intending to go to the country of Polo. |
是時，優毘伽梵志遙見世尊光 色炳然，翳日月明，見已，白世尊曰： |
At that time, Upigabhavan Zhi saw the Blessed One's light in the distance, which was bright in color, and the sun and moon were shining brightly. When he saw him, he said to the Blessed One: |
「瞿曇！師 主今為所在？ |
"Qu Tan! Where is our master now? |
為依何人出家學道？ |
Why did you become a monk and learn Taoism? |
恒喜說 何法教？ |
Hengxi said: What teachings? |
為從何來？ |
Why come from? |
為欲所至？」 |
Do what you want? " |
爾時，世尊向 彼梵志，而說此偈： |
At that time, the World-Honored One spoke this verse to that Brahma: |
「我成阿羅漢， 世間最無比， |
"I have become an Arhat, the most incomparable in the world, |
天及世間人， 我今最為上。 |
Between heaven and the world, I am the best. |
我亦無師保， 亦復無與等， |
I have no teacher to protect me, and I have no equals. |
獨尊無過者， 冷而無復溫。 |
He who respects and has no faults is cold and has no warmth. |
今當轉法輪， 往詣加尸邦， |
Now I turn the wheel of Dharma and go to the country of Jiajiashi. |
今以甘露藥， 開彼盲冥者。 |
Now use the nectar medicine to cure the blindness. |
波羅 ［木＊奈］ 國界， 加尸國王土， |
Polo [Mu*Nai] the national boundary, the land of the Kingdom of Kashi, |
五比丘住處， 欲說微妙法。 |
Five bhikkhus lived there and wanted to explain the subtle Dharma. |
使彼早成道， 及得漏盡通， |
May he attain enlightenment as early as possible, and have all his leaks cleared up, |
以除惡法元， 是故最為勝。」 |
To eliminate the evil Dharma, that is why it is the most victorious. " |
時，彼梵志歎吒，儼頭叉手，彈指含笑，引道 而去。 |
At that time, Fanzhi sighed, crossed his hands with his head, flicked his fingers and walked away with a smile. |
時，世尊往詣波羅 ［木＊奈］ 。 |
At that time, the World-Honored One went to Yupala [Mu*na]. |
是時，五比丘遙 見世尊來，見已各共論議： |
At that time, the five bhikkhus saw the Lord coming from a distance, and they all discussed the following: |
「此是沙門瞿曇從 遠而來，情性錯亂，心不專精。 |
"This is the ascetic Qutan who came from afar, with disordered temperament and unfocused mind. |
我等勿復共 語，亦莫起迎，亦莫請坐。」 |
We shall not talk to each other again, nor shall we rise to greet you, nor shall we ask you to sit down. " |
爾時，五人便說此 偈： |
At that time, the five people said this verse: |
「此人不應敬， 亦莫共親視， |
"You should not respect this person, nor should you look at him personally. |
勿復稱善來， 亦莫請使坐。」 |
Don't call me good again, and don't ask me to sit down. " |
爾時，五人說此偈已，皆共默然。 |
At that time, the five people had finished saying this verse, and they all remained silent. |
爾時，世尊至 五比丘所，漸漸欲至。 |
At that time, the World Honored One came to the place where the five bhikkhus were, and he gradually wanted to arrive. |
時，五比丘漸起來迎，或 與敷 座 者，或與取水者。 |
At that time, five bhikkhus gradually stood up to greet him, either with those who were applying for a seat or with those who were fetching water. |
爾時，世尊即前就 坐，作是思惟： |
At that time, the World-Honored One immediately sat down in front of him and thought as follows: |
「此是愚癡之人，竟不能全其 本限。」 |
This is a foolish person who cannot live up to his original limits. |
爾時，五比丘稱世尊為卿，是時，世尊 告五比丘曰： |
At that time, the five bhikkhus called the Blessed One "Your Majesty." At that time, the Blessed One said to the five bhikkhus: |
「汝等莫卿無上至真、等正覺。 |
"You, Mo Qing, are supremely true and enlightened. |
所以然者，我今已成無上至真、等正覺，已 獲甘露善。 |
Therefore, I have now attained the supreme truth and perfect enlightenment, and have attained the goodness of nectar. |
自專念，聽吾法語。」 |
Meditate on your own and listen to my French. " |
爾時，五比丘 白世尊曰： |
At that time, the five monks came to the World Honored One and said: |
「瞿曇！本苦行時，尚不能得上人 之法，況復今日意情錯亂，言得道乎？」 |
Qu Tan! When I was practicing asceticism, I was not able to attain the Dharma of others. What's more, my mind is confused today. How can I speak the right way? |
世尊 告曰： |
The World Honored One said: |
「云何，五人！汝等曾聞吾妄語乎？」 |
What are you talking about, five people! Have you ever heard my lies? |
五比 丘曰： |
Five monks said: |
「不也。 |
"No. |
瞿曇！」 |
Qu Tan! " |
世尊告曰： |
The World Honored One said: |
「如來、等正覺已得 甘露，汝等悉共專心，聽吾說法。」 |
Tathagata, you who are fully enlightened have received the nectar. All of you, please concentrate on listening to my sermon. |
是時，世尊便 復作是念： |
At that time, the World-Honored One thought again: |
「我今堪任降此五人。」 |
I am qualified to surrender these five people now. |
是時，世尊 告五比丘： |
At that time, the World-Honored One told the five monks: |
「汝等當知，有此四諦。 |
"You should know that there are these four truths. |
云何為四？ |
Why is the cloud four? |
苦諦、苦習諦、苦盡諦、苦出要諦。 |
The truth of suffering, the truth of the habituation of suffering, the truth of the end of suffering, and the truth of the emergence of suffering. |
彼云何名為 苦諦？ |
What is this called the truth of suffering? |
所謂生苦、老苦、病苦、死苦、憂悲惱苦、愁 憂苦痛，不可稱記。 |
The so-called suffering of birth, suffering of old age, suffering of illness, suffering of death, suffering of sorrow and sorrow, suffering of sorrow and suffering, cannot be described. |
怨憎會苦、恩愛別苦、所 欲不得，亦復是苦，取要言之，五盛陰苦，是謂 苦諦。 |
The meeting of resentment and hatred is suffering, the separation of love and affection is suffering, and not being able to have what you want is also suffering. To take the key point, the five abundant Yin sufferings are called the truth of suffering. |
「云何苦習諦？ |
"Why bother to learn truth? |
所謂受愛之分，習之 不惓，意常貪著，是謂苦習諦。 |
The so-called distinction between receiving love, being accustomed to it, and always being greedy is the truth of suffering. |
「彼云何苦盡 諦？ |
What is the truth of the end of suffering? |
能使彼愛滅盡無餘，亦不更生，是謂苦 盡諦。 |
To be able to make that love disappear without any remnants is to cause it to be reborn. This is the truth of the end of suffering. |
「彼云何名為苦出要諦？ |
"What is the key to the emergence of suffering? |
所謂賢聖八品 道。 |
The so-called eight levels of virtuous saints. |
所謂等見、等治、等語、等業、等命、等 方便、等念、等定。 |
The so-called equal view, equal treatment, equal speech, equal karma, equal destiny, equal convenience, equal mindfulness, and equal concentration. |
是謂名為四諦之法。 |
This is the method called the Four Noble Truths. |
「然復， 五比丘！此四諦之法，苦諦者眼生、智生、明生、 覺生、光生、慧生，本未聞法。 |
"But again, five bhikkhus! This Dharma of the four truths, the truth of suffering, which is the birth of the eye, the birth of wisdom, the birth of understanding, the birth of awareness, the birth of light, and the birth of wisdom, has not been heard at all. |
復次，苦諦者，實、 定，不虛不妄，終不有異； |
Again, the truth of suffering is real and settled, neither false nor false, and there is no difference in the end; |
世尊之所說，故名 為苦諦。 |
What the World Honored One said is therefore called the truth of suffering. |
苦習諦者，本未聞法，眼生、智生、明 生、覺生、光生、慧生。 |
Those who practice truth diligently have never heard the Dharma. Eyes are born, wisdom is born, understanding is born, awareness is born, light is born, and wisdom is born. |
復次，苦習諦者，實、定，不 虛不妄，終不有異； |
Again, those who practice truth are true and settled, neither false nor false, and there is no difference in the end; |
世尊之所說，故名為苦 習諦，苦盡諦者，本未聞法，眼生、智生、明生、 覺生、慧生、光生。 |
The World Honored One said it, so it is called the truth of the practice of suffering and the truth of the end of suffering. The truth is the birth of eyes, the birth of wisdom, the birth of understanding, the birth of awareness, the birth of wisdom and the birth of light. |
復次，苦盡諦者，實、定，不虛不 妄，終不有異； |
Again, the truth of the end of suffering is real and settled, neither false nor false, and ultimately there is no difference; |
世尊之所說，故名為苦盡諦。 |
The World Honored One said it, so it is called the truth of the end of suffering. |
苦出要諦者，本未聞法，眼生、智生、明生、覺生、 光生、慧生。 |
The key to the emergence of suffering is that those who have never heard the Dharma are born with eyes, wisdom, understanding, awareness, light, and wisdom. |
復次，苦出要諦者，實、定，不虛不妄， 終不有異； |
Again, the key truth of suffering is true and settled, neither false nor false, and there is no difference in the end; |
世尊之所說，故名為苦出要諦。 |
This is what the World Honored One said, so it is called the essential truth of the emergence of suffering. |
「五比丘當知，此四諦者，三轉十二行，如實 不知者，則不成無上正真、等正覺。 |
"Five bhikkhus, you should know that these four truths consist of three turns and twelve lines. If you do not know them as they really are, you will not be able to achieve supreme truth and perfect enlightenment. |
以我分 別此四諦三轉十二行，如實知之、是故成 無上至真、等正覺。」 |
By distinguishing the three turns and twelve lines of these four truths and knowing them as they really are, I can achieve the supreme truth and perfect enlightenment. " |
爾時，說此法時，阿若拘 隣諸塵垢盡，得法眼淨。 |
At that time, when this Dharma was being preached, Aruogu's neighbors were completely free of dust and dirt, and his Dharma eyes were pure. |
是時，世尊告拘隣 曰： |
At that time, the World-Honored One told his neighbor: |
「汝今以逮法、得法？」 |
Are you going to catch the law and get the law now? |
拘隣報曰： |
Ju Neighbor reported: |
「如是。 |
"That's right. |
世 尊！以得法、逮法。」 |
World Honored One! To get the law and arrest the law. " |
是時，地神聞此語已，作 是唱： |
At that time, the Earth God heard these words and sang: |
「今如來在波羅 ［木＊奈］ 國轉法輪。 |
"Now the Tathagata is turning the wheel of Dharma in the country of Polo [Mu*na]. |
諸天、 世人、魔、若魔天、人及非人所不能轉者，今日 如來轉此法輪，阿若拘隣已得甘露之法。」 |
Gods, humans, demons, demons, gods, humans, and non-human beings cannot turn it. Today, the Tathagata turns this wheel of Dharma, and Ajoku Neighbor has obtained the Dharma of nectar. " |
是時，四天王從地神聞唱令聲，復傳告曰： |
At that time, the four heavenly kings heard the singing of orders from the gods of the earth and sent another message: |
「阿若拘隣以得甘露之法。」 |
"How can one restrain one's neighbors in order to obtain nectar?" |
是時，三十三天復 從四天王聞，艶天從三十三天聞，乃至兜 術天展轉聞聲，乃至梵天亦復聞聲： |
At that time, the Thirty-Three Heavens again heard the sound from the Four Heavenly Kings, the Celestial Heaven heard from the Thirty-three Heavens, and even the Douluo Heaven heard the sound again, and even the Brahma Heaven also heard the sound: |
「如來 在波羅 ［木＊奈］ 轉法輪，諸天、世人、魔、若魔天、人 及非人所不轉者，今日如來轉此法輪。」 |
The Tathagata turns the wheel of Dharma in Polo [Mu*na], and all gods, humans, demons, demons, gods, humans and non-human beings cannot turn it. Today the Tathagata spins the wheel of Dharma. |
爾 時，便名為阿若拘隣。 |
At that time, he was named Aruo Kulin. |
爾時，世尊告五比丘： |
At that time, the World-Honored One told the five monks: |
「汝 等二人住受教誨，三人乞食，三人所得食者， 六人當共食之； |
"If two of you stay and receive instruction, and three of you beg for food, and the food that the three of you get, the six of you should eat it together; |
三人住受教誨，二人往乞 食，二人所得食者，六人當取食之。」 |
Three people stayed to receive instruction, while two people went to beg for food. Six people should eat from what the two people got. " |
爾時教 誨，此時成無生涅槃法，亦成無生、無病、無老、 無死。 |
At that time, he taught that the Dharma of Nirvana without birth would be achieved at this time, and that there would also be no birth, no disease, no aging, and no death. |
是時，五比丘盡成阿羅漢。 |
At that time, all five monks became Arahants. |
是時，三千大 千剎土有五阿羅漢，佛為第六。 |
At that time, there were five Arhats in the land of three thousand great lands, and the Buddha was the sixth. |
爾時，世尊 告五比丘： |
At that time, the World-Honored One told the five monks: |
「汝等盡共人間乞食，慎莫獨行。 |
"You all beg for food together in the world, be careful not to go alone. |
然 復眾生之類，諸根純熟，應得度者，我今當 往優留毘村聚，在彼說法。」 |
However, for those sentient beings whose faculties are mature and who deserve to be saved, I will now go to the village of Uryupi to teach the Dharma there. " |
爾時，世尊便往 至優留毘村聚所。 |
At that time, the World-Honored One went to the village gathering place of Uruvai. |
爾時，連若河側有迦葉 在彼止住，知天文、地理，靡不貫博，算數樹 葉皆悉了知，將五百弟子，日日教化。 |
At that time, Kassapa stopped by the Lianruo River. He knew astronomy and geography, was extremely knowledgeable, could count the leaves of trees, and taught five hundred disciples day by day. |
去迦 葉不遠有石室，於石室中，有毒龍在彼 止住。 |
There is a stone room not far from Kasyapa. In the stone room, a poisonous dragon stopped there. |
爾時，世尊至迦葉所。 |
At that time, the World-Honored One came to Kasyapa. |
到已，語迦葉言： |
Having arrived, I spoke to Kassapa: |
「吾欲寄在石室中一宿； |
"I want to stay in a stone room for a night; |
若見聽者，當往止 住。」 |
If you see someone listening, go and stop. " |
迦葉報曰： |
Kasyapa reported: |
「我不愛惜，但彼有毒龍，恐相 傷害耳。」 |
I don't cherish it, but it's a poisonous dragon and I'm afraid it will hurt my ears. |
世尊告曰： |
The World Honored One said: |
「迦葉！無苦！龍不害吾，但 見聽許，止住一宿。」 |
Kasyapa! There is no suffering! The dragon will not harm me, but I will stay for one night as promised. |
迦葉報曰： |
Kasyapa reported: |
「若欲住者，隨 意往住。」 |
If you want to live, you can live wherever you want. |
爾時，世尊即往石室，敷座而宿，結 跏趺坐，正身正意，繫念在前。 |
At that time, the World-Honored One went to the stone room, laid down his seat and slept there. He sat cross-legged, with his body and mind straight, and his thoughts in front of him. |
是時，毒龍見世 尊坐，便吐火毒。 |
At that time, when the poisonous dragon saw the Lord sitting there, it spit out fire poison. |
爾時，世尊入慈三昧，從慈 三昧起，入焰光三昧。 |
At that time, the World-Honored One entered the samadhi of loving-kindness, and from the samadhi of loving-kindness, he entered the samadhi of flame and light. |
爾時，龍火、佛光一時俱 作。 |
At that time, the dragon fire and the Buddha's light both appeared. |
爾時，迦葉夜起，瞻視星宿，見石室中，有 大火光。 |
At that time, Kasyapa got up at night, looked at the stars, and saw the light of a large fire in the stone chamber. |
見已，便告弟子曰： |
Seeing this, he told his disciples: |
「此瞿曇沙門容貌 端政，今為龍所害，甚可憐慜！我先亦有 此言： |
"This Samurai Qutan has a good appearance, but now he is killed by a dragon. How pitiful he is! I also said this before: |
『彼有惡龍，不可止宿。』 |
"There is an evil dragon there, and it cannot stop." 』 |
」是時，迦葉告五 百弟子： |
At that time, Kasyapa told his five hundred disciples: |
「汝持水瓶，及輿高梯，往救彼火， 使彼沙門得濟此難。」 |
Take your water bottle and the high ladder to put out the fire, so that the ascetics can be saved from this difficulty. |
爾時，迦葉將五百弟 子，往詣石室，而救此火； |
At that time, Kasyapa sent his five hundred disciples to the stone chamber to put out the fire; |
或持水灑者，或施 梯者，而不能使火時滅，皆是如來威神所 致。 |
Whether someone sprinkles water with water or uses a ladder, the fire cannot be extinguished at all times. This is all due to the Tathagata's majestic power. |
爾時，世尊入慈三昧，漸使彼龍無復瞋 恚。 |
At that time, the World-Honored One entered the samadhi of loving-kindness, and gradually the dragon no longer became angry. |
時，彼惡龍心懷恐怖，東西馳走，欲得出 石室，然不能得出石室。 |
At that time, the evil dragon was filled with fear and ran east and west, trying to get out of the stone room, but could not. |
是時，彼惡龍來向 如來，入世尊鉢中住。 |
At that time, the evil dragon came to the Tathagata and came to live in the bowl of the World Honored One. |
是時，世尊以右手摩 惡龍身，便說此偈： |
At that time, the World-Honored One rubbed the evil dragon's body with his right hand and said this verse: |
「龍出甚為難， 龍與龍共集， |
"It's very difficult for a dragon to come out. Dragons and dragons gather together. |
龍勿起害心， 龍出甚為難。 |
Don't be harmful to the dragon. It's very difficult for the dragon to come out. |
過去恒沙數， 諸佛般涅槃， |
Countless sands of sand passed by, all the Buddhas attained parinirvana, |
汝竟不遭遇， 皆由瞋恚火。 |
You don't encounter anything, it's all caused by the fire of anger. |
善心向如來， 速捨此恚毒， |
With a kind heart toward the Tathagata, quickly give up this poison of hatred, |
已除瞋恚毒， 便得生天上。」 |
Having eliminated the poison of anger and hatred, you will be reborn in heaven. " |
增壹阿含經卷第十四 |
The Fourteenth Volume of the Agama Sutra |
增壹阿含經卷第十五 |
The fifteenth volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
高幢品第二十四之二 |
Gaozhuangpin 24-2 |
爾時，彼惡龍吐舌，舐如來手，熟視如來面。 |
At that time, the evil dragon stuck out its tongue, licked the Tathagata's hand, and looked familiarly at the Tathagata's face. |
是時，世尊明日清旦，手擎此惡龍，往詣迦 葉，語迦葉曰： |
At that time, the World-Honored One will hold this evil dragon in his hand tomorrow morning and go to Kassapa. He will say to Kassapa: |
「此是惡龍，極為兇暴，今以 降之。」 |
This is an evil dragon, extremely ferocious, and I'm going to bring it down now. |
爾時，迦葉見惡龍已，便懷恐怖，白世 尊曰： |
At that time, when Kasyapa saw the evil dragon, he was filled with fear and said to the World Honored One: |
「止！止！沙門！勿復來前，龍備相害。」 |
Stop! Stop! Samana! Don't let Dragon Bei harm you before you come back. |
世尊 告曰： |
The World Honored One said: |
「迦葉！勿懼，我今已降之，終不相害。 |
"Kasyapa! Don't be afraid. I have surrendered to you now and will never harm you. |
所以然者，此龍已受教化。」 |
Therefore, this dragon has been educated. " |
是時，迦葉及五 百弟子歎未曾有： |
At that time, Kassapa and his five hundred disciples sighed: |
「甚奇！甚特！此瞿曇沙門極 大威神，能降此惡龍，使不作惡； |
"It's amazing! It's extraordinary! This Qutan Samana is so powerful that he can subdue this evil dragon so that he will not do evil. |
雖爾，故 不如我得道真。」 |
Although, it is not as good as my attaining the truth. " |
爾時，迦葉白世尊曰： |
At that time, Kasyapa said to the World-Honored One: |
「大沙 門！當受我九十日請，所須衣被、飯食、床臥 具、病瘦醫藥，盡當供給。」 |
Great ascetics! Please accept my ninety-day invitation. All necessary clothing, quilts, meals, beds, and medicine for the sick and thin will be provided. |
爾時，世尊默然受迦 葉請。 |
At that time, the World-Honored One silently accepted Kasyapa's invitation. |
時，世尊以此神龍著大海中，而彼惡 龍隨壽長短，命終之後，生四天王天上。 |
At that time, the World-Honored One held this divine dragon in the sea, and the dragon's life span varied. After its death, the four heavenly kings were reborn in the sky. |
是時， 如來還止石室。 |
At that time, the Tathagata returned to the stone chamber. |
迦葉供辦種種飯食已，往白 世尊： |
Kassapa had served various meals and went to say to the World Honored One: |
「飯食已辦，可往就食。」 |
The meal has been prepared, you can go and eat. |
世尊告曰： |
The World Honored One said: |
「迦 葉在前，吾正爾當往。」 |
Kasyapa is in front, and I am about to go. |
迦葉去後，便往至閻浮 提界上，閻浮樹下取閻浮果。 |
After Kassapa left, he went to the Jambudvipa realm and took the Jambudvipa fruit under the Jambudvi tree. |
還，先至迦葉石 室中坐。 |
Return, first go to Kasyapa's stone chamber and sit down. |
是時，迦葉見世尊在石室中，白世 尊曰： |
At that time, Kasyapa saw the World-Honored One in the stone room, and said to the World-Honored One: |
「沙門！為從何道，來至石室？」 |
Sramana! By what road did you come to the stone chamber? |
佛告迦 葉： |
The Buddha told Kasyapa: |
「汝去之後，吾至閻浮提界上，取閻浮果， 還來至此坐。 |
"After you leave, I will go to the realm of Jambudvipa, take the fruit of Jambudvipa, and come back to sit here. |
迦葉當知，此果甚為香美， 可取食之。」 |
Kasyapa should know that this fruit is very fragrant and delicious and can be eaten. " |
迦葉對曰： |
Kasyapa replied: |
「我不須是。 |
"I don't have to be. |
沙門自取 食之。」 |
The ascetics feed themselves. " |
是時，迦葉復作是念： |
At that time, Kassapa thought again: |
「此沙門極有神 足，有大威力，乃能至閻浮界上，取此美 果。 |
"This ascetic is extremely spiritual and powerful, and can even reach the Jambudvipa world and obtain this beautiful fruit. |
雖爾，故不如我道真。」 |
Although, it is not as true as my way. " |
是時，世尊食已，還 在彼止宿。 |
At that time, the World-Honored One had finished eating and was still staying there. |
迦葉清朝至世尊所，到已，白世 尊曰： |
During the Qing Dynasty, Kassapa came to the Blessed One. When he arrived, he said to the Blessed One: |
「食時以至，可往就食。」 |
When the time comes to eat, you can go and eat. |
佛告迦葉： |
The Buddha told Kasyapa: |
「汝 並在前，吾後當往。」 |
You are in front, and I will go behind you. |
迦葉去後，便至閻浮界 上，取阿摩勒果。 |
After Kassapa left, he went to Jambu Realm and took the Amol fruit. |
還，先至迦葉石室中坐。 |
Return, first go to Kasyapa's stone chamber and sit down. |
迦 葉白世尊曰： |
Kasyapa Bai said: |
「沙門！為從何道，來至此間？」 |
Sramana! By what path did you come here? |
世尊告曰： |
The World Honored One said: |
「汝去之後，至閻浮界上，取此果 來，極為香美。 |
"After you leave, go to the Jambudvipa world and take this fruit. It is extremely fragrant and delicious. |
若須者便取食之。」 |
Those who want it will eat it. " |
迦葉對曰： |
Kasyapa replied: |
「吾不須是，沙門自取食之。」 |
"I don't have to be like this, the ascetics feed on themselves." |
是時，迦葉復作 是念： |
At that time, Kasyapa repeated this thought: |
「此沙門極有神力，有大威神，吾去之 後，取此果來。 |
This ascetic has great spiritual power and great majesty. After I leave, I will take this fruit. |
雖爾，故不如我，我已得道。」 |
Although you are not as good as me, I have attained the Tao. " |
是時，世尊食已，還彼止宿。 |
At that time, the World-Honored One had finished eating and returned to where he had stayed. |
明日，迦葉至世尊 所，而作是說： |
Tomorrow, Kasyapa will go to the Blessed One and say this: |
「食時已至，可往就食。」 |
It's time to eat. Go and eat. |
佛告 迦葉： |
The Buddha told Kasyapa: |
「汝並在前，吾後當往。」 |
You are in front, and I will go behind you. |
迦葉去後，世尊 至北欝單曰，取自然粳米來，還至迦葉 石室。 |
After Kassapa left, the World-Honored One went to the north for a day, fetched natural japonica rice, and returned it to Kassapa's stone chamber. |
迦葉問佛： |
Kasyapa asked the Buddha: |
「沙門！為從何道，來至此 坐？」 |
Sramana! By what path did you come to sit here? |
世尊告曰： |
The World Honored One said: |
「迦葉當知，汝去之後，吾至欝 單曰，取自然粳米，極為香好。 |
"Kasyapa, you should know that after you leave, I will come to Kadan and ask for some natural japonica rice, which is extremely fragrant and delicious. |
迦葉！須者便 取食之。」 |
Kasyapa! Those with beards will eat them. " |
迦葉對曰： |
Kasyapa replied: |
「吾不須是。 |
"I don't have to be. |
沙門自取食 之。」 |
The ascetics feed themselves. " |
迦葉復作是念： |
Kassapa repeated his thoughts: |
「此沙門極有神足，有大 神力。 |
"This ascetic has great spiritual feet and great spiritual power. |
雖爾，故不如我得道真。」 |
Although, it is not as good as my attaining the truth. " |
是時，世尊食 已，還彼止宿。 |
At that time, the World-Honored One had eaten and returned to where he had stayed. |
明日，迦葉至世尊所，而作是 說： |
Tomorrow, Kasyapa will go to the Blessed One and say this: |
「食時已至，可往就食。」 |
It's time to eat. Go and eat. |
佛告迦葉： |
The Buddha told Kasyapa: |
「汝並 在前，吾後當往。」 |
You are in front, I will go later. |
迦葉去後，世尊至瞿耶尼， 取呵梨勒果，先至迦葉石室中坐。 |
After Kassapa left, the World-Honored One went to Kuyani, took the Harile fruit, and first went to sit in Kassapa's stone chamber. |
迦葉問 佛： |
Kassapa asked the Buddha: |
「沙門！為從何道，來至此坐？」 |
Sramana! By what path did you come to sit here? |
佛告迦葉： |
The Buddha told Kasyapa: |
「汝去之後，吾至瞿耶尼，取此果來，極為香 美。 |
"After you leave, I will go to Guyani and pick up this fruit. It is extremely fragrant and delicious. |
迦葉！須者可取食之。」 |
Kasyapa! Those with beards can eat it. " |
迦葉對曰： |
Kasyapa replied: |
「不須 是。 |
"It doesn't have to be. |
沙門自取食之。」 |
Samanas feed themselves. " |
迦葉復作是念： |
Kassapa repeated his thoughts: |
「此沙門 極有神力，有大威神。 |
"This ascetic is extremely powerful and has great majesty. |
雖爾，故不如我得道 真。」 |
Although, it is not as true as my attaining the truth. " |
是時，世尊食已，還彼止宿。 |
At that time, the World-Honored One had finished eating and returned to where he had stayed. |
明日，迦葉至世 尊所而白： |
Tomorrow, Kasyapa will come to the World Honored One and say: |
「時至，可往就食。」 |
When the time comes, you can go and eat. |
佛告迦葉： |
The Buddha told Kasyapa: |
「汝並 在前，吾後當往。」 |
You are in front, I will go later. |
迦葉去後，世尊至弗于逮， 取毘醯勒果，先至迦葉石室中坐。 |
After Kassapa left, the World-Honored One went to Buddha and took the fruit of Vilila. He first went to Kassapa's stone chamber and sat down there. |
迦葉問 佛： |
Kassapa asked the Buddha: |
「沙門！為從何道，來至此坐？」 |
Sramana! By what path did you come to sit here? |
佛告迦葉： |
The Buddha told Kasyapa: |
「汝去之後，吾至弗于逮，取此果來，極為香 好。 |
"After you leave, I will not be able to catch you and bring you this fruit. It is very fragrant and delicious." |
迦葉！須者可取食之。」 |
Kasyapa! Those with beards can eat it. " |
迦葉對曰： |
Kasyapa replied: |
「吾不須 是，沙門自取食之。」 |
I don't need to do this. The ascetics feed on themselves. |
迦葉復作是念： |
Kassapa repeated his thoughts: |
「此沙門極 有神力，有大神足。 |
"This Samana is extremely powerful and possesses great divine feet. |
雖爾，故不如我得道 真。」 |
Although, it is not as true as my attaining the truth. " |
是時，世尊食已，還彼止宿。 |
At that time, the World-Honored One had finished eating and returned to where he had stayed. |
是時，迦葉時欲 大祠，五百弟子執斧破薪，手擎斧而斧不 下。 |
At that time, Kassapa wanted to go to the big temple. Five hundred disciples held axes and broke the salary. They held the axes in their hands but could not bring down the axes. |
是時，迦葉復作是念： |
At that time, Kassapa thought again: |
「此必沙門所為。」 |
This must have been done by the ascetics. |
是時， 迦葉問世尊曰： |
At that time, Kasyapa asked the World Honored One: |
「今欲破薪，斧何故不下也？」 |
If you want to lose your salary now, why can't you bring down the ax? |
世尊告曰： |
The World Honored One said: |
「欲得斧下耶？」 |
Do you want to get the ax? |
曰： |
say: |
「欲使下。」 |
I wish to do so. |
斧尋 時下。 |
Ax search nowadays. |
是時，彼斧既下，復不得舉。 |
At that moment, the ax fell and could no longer be lifted. |
迦葉復白佛 言： |
Kasyapa returned to the Buddha and said: |
「斧何故不舉？」 |
Why don't you lift the ax? |
世尊告曰： |
The World Honored One said: |
「欲使斧舉耶？」 |
Want to lift the axe? |
曰： |
say: |
「欲使舉。」 |
"Wish to lift." |
斧尋得舉。 |
The ax can be found and lifted. |
爾時，迦葉弟子意欲 然火，火不得然。 |
At that time, Kasyapa's disciples wanted to ignite fire, but the fire could not ignite. |
是時，迦葉復作是念： |
At that time, Kassapa thought again: |
「此必 沙門瞿曇所為。」 |
This must have been done by the ascetic Qu Tan. |
迦葉白佛： |
Kassapa White Buddha: |
「火何故不然？」 |
Why is fire different? |
佛 告迦葉： |
The Buddha told Kasyapa: |
「欲使火然耶？」 |
Do you want to make the fire burn? |
曰： |
say: |
「欲使然。」 |
It's what you want. |
火尋時 然。 |
When fire comes, it will happen. |
爾時，意欲滅火，火復不滅。 |
At that time, I tried to extinguish the fire, but the fire would not be extinguished again. |
迦葉白佛： |
Kassapa White Buddha: |
「火 何故不滅？」 |
Why doesn't the fire go out? |
佛告迦葉： |
The Buddha told Kasyapa: |
「欲使火滅耶？」 |
You want to put out the fire? |
曰： |
say: |
「欲 使滅。」 |
Destroy desire. |
火尋時滅。 |
Fire is extinguished when it is sought. |
迦葉便作是念： |
Kasyapa then thought: |
「此沙門瞿 曇，面目端政，世之希有。 |
"This ascetic, Qutan, has a dignified appearance, which is rare in this world. |
吾明日欲大祠，國 王人民盡當來集，設當見此沙門者，吾不 復得供養。 |
I want to go to the big shrine tomorrow, and the king and his people should come and gather together. If I see this ascetic, I will no longer be able to support him. |
此沙門明日不來者，便為大幸。」 |
If this ascetic does not come tomorrow, it will be a great blessing. " |
是時，世尊知迦葉心中所念： |
At that time, the World-Honored One knew what Kasyapa was thinking: |
明日清旦，至欝 單曰，取自然粳米，瞿耶尼取乳汁，往至阿 耨達泉而食。 |
Tomorrow, Qing Dynasty, on the day of Qing Shan, we will take natural japonica rice and Kuyani will take milk, and go to Aunta Spring to eat. |
竟日在彼住，向暮還至石室 止宿。 |
I stayed there all day long, and at dusk returned to the stone room to stay overnight. |
迦葉明日至世尊所，問曰： |
Tomorrow Kasyapa will come to the Blessed One and ask: |
「沙門！昨日 何故不來？」 |
Samana! Why didn't you come yesterday? |
佛告迦葉： |
The Buddha told Kasyapa: |
「汝昨日作是念： |
"You were thinking this yesterday: |
『此瞿 曇極為端政，世之希有。 |
This Qu Tan is extremely upright and rare in the world. |
吾明日大祠，若國 王人民見者，便斷吾供養。 |
If the king and the people see me at my grand shrine tomorrow, they will cut off my support. |
設不來者，便是大 幸。』 |
If it doesn't come, it will be a great luck. 』 |
我尋知汝心之所念，乃至欝單曰，取自 然粳米，瞿耶尼取乳汁，往阿耨達泉上食。 |
I seek to know what is in your heart, and I go so far as to say, "I will take natural japonica rice, and Kuyani will take milk, and go to Aunta Spring to eat." |
竟日在彼，向暮還至石室中止宿。」 |
The sun was there, and I returned to the stone room to stay overnight at dusk. " |
是時，迦 葉復作是念： |
At that time, Kassapa thought again: |
「此大沙門，極有神足，實有威 神。 |
"This great ascetic is extremely powerful and powerful. |
雖爾，故不如我得道真。」 |
Although, it is not as good as my attaining the truth. " |
是時，世尊食已， 還石室止宿。 |
At that time, the World-Honored One had finished eating and returned to the stone room to rest. |
即夜，四天王至世尊所而聽 經法，四天王亦有光明，佛亦大放光，照彼 山野，洞然一色。 |
That night, the Four Heavenly Kings came to the Blessed One to listen to the sutra. The Four Heavenly Kings also had light, and the Buddha also emitted a great light, illuminating the mountains and fields, making them all one color. |
時，彼迦葉夜見光明。 |
At that time, Kasyapa saw light at night. |
明日清 旦，至世尊所，到已，白世尊曰： |
Tomorrow, on Qing Dynasty, I will go to the Blessed One's place. When I arrive, I will say to the Blessed One: |
「昨夜是何光 明照此山野？」 |
What light shone on these mountains and fields last night? |
世尊告曰： |
The World Honored One said: |
「昨夜四天王來至我 所而聽法，是彼四天王之光明。」 |
Last night the Four Heavenly Kings came to my place to listen to the Dharma. It was the light of those Four Heavenly Kings. |
是時，迦葉 復作是念： |
At that time, Kasyapa repeated these thoughts: |
「此沙門極有神力，乃能使四天 王來聽經法。 |
"This ascetic has great miraculous power and can make the four heavenly kings come and listen to the scriptures. |
雖有此力，由不如我得道 真。」 |
Although I have this power, it is not as good as my own. " |
是時，世尊食已，還在彼宿。 |
At that time, the World-Honored One had already eaten and was still there. |
夜半，釋提桓因來 至世尊所而聽法，天帝光明復照彼山。 |
In the middle of the night, Shi Tihuan came to the place where the Blessed One was listening to the Dharma. The light of the Emperor of Heaven shone again on that mountain. |
時， 彼迦葉夜起瞻星，見此光明。 |
At that time, Kasyapa got up at night and looked at the stars and saw this light. |
明日清旦，迦葉 至世尊所，問曰： |
Tomorrow, on Qing Dynasty, Kassapa will come to the presence of the Blessed One and ask: |
「瞿曇！昨夜光明極為殊特， 有何因緣，有此光明？」 |
Qu Tan! The light last night was extremely special. What was the reason for this light? |
世尊告曰： |
The World Honored One said: |
「昨夜天帝 釋來至此聽經，故有此光明耳。」 |
Last night the Emperor of Heaven came here to listen to the sutra, so he has such bright ears. |
時，迦葉 復作是念： |
At that time, Kasyapa repeated this thought: |
「此沙門瞿曇極有神力，有大威 神，乃能使天帝釋來聽經法。 |
"This ascetic Qu Tan is extremely powerful and majestic, and he can make the Emperor of Heaven listen to the scriptures. |
雖爾，故不如 我得道真。」 |
Although, it’s not as good as me getting the truth. " |
是時，世尊食已，還在彼宿。 |
At that time, the World-Honored One had already eaten and was still there. |
夜半，梵 天王放大光明照彼山中，至世尊所而聽 經法。 |
At midnight, King Brahma magnified his light and shone on that mountain. He came to where the World Honored One was and listened to the sutra. |
時，迦葉夜起見光明，明日至世尊所 而問曰： |
At that time, Kasyapa got up at night and saw the light. Tomorrow he went to the World Honored One and asked: |
「昨夜光明倍有所照，勝於日月光 明，有何等因緣，致此光明？」 |
Last night the light shone twice as brightly as the sun and moon. What are the causes and conditions for this light? |
世尊告曰： |
The World Honored One said: |
「迦葉 當知，昨夜大梵天王來至我所而聽經法。」 |
Kasyapa, you should know that King Brahma came to my place last night to listen to the sutra. |
是時，迦葉復作是念： |
At that time, Kassapa thought again: |
「此沙門瞿曇極有神力， 乃能使我祖父來至此沙門所而聽經法。 |
"This ascetic Qutan has great spiritual power, and he was able to make my grandfather come to this ascetic's place to listen to the sutras. |
雖爾，故不如我得道真。」 |
Although, it is not as good as my attaining the truth. " |
爾時，世尊得弊壞 五納衣，意欲浣濯，便作是念： |
At that time, the World-Honored One was wearing five robes and wanted to wash them, so he thought as follows: |
「我當於何處 而浣此衣？」 |
Where should I wear this coat? |
是時，釋提桓因知世尊心中所念， 即化作浴池，白世尊曰： |
At that time, because Shi Tihuan knew what was in the mind of the World Honored One, he turned it into a bath and said to the World Honored One: |
「可在此浣衣。」 |
You can wash your clothes here. |
是 時，世尊復作是念： |
At that time, the World-Honored One thought again: |
「吾當於何處蹋浣此衣？」 |
Where should I wear this clothes? |
時，四天王知世尊心中所念，便舉大方石 著水側，白世尊曰： |
At that time, the Four Heavenly Kings knew what the World Honored One was thinking, so they raised a large stone to the side of the water and said to the World Honored One: |
「可在此而蹋衣。」 |
You can take off your clothes here. |
是時， 世尊復作是念： |
At that time, the World-Honored One thought again: |
「吾何處而曝此衣？」 |
Where did I expose this clothes? |
時，樹神 知世尊心中所念，便垂樹枝，白世尊曰： |
At that time, the tree spirit knew what the World Honored One was thinking, so he lowered his branches and said to the World Honored One: |
「唯 願在此 曝 衣。」 |
I just want to expose my clothes here. |
明日清旦，迦葉至世尊所，問 世尊曰： |
Tomorrow, on the Qing Dynasty, Kasyapa went to the Blessed One and asked the Blessed One: |
「本無此池，今有此池； |
“There was no such pool, but now there is this pool; |
本無此樹，今 有此樹； |
There was no such tree before, but now there is such a tree; |
本無此石，今有此石。 |
There was no such stone before, but it exists now. |
有何因緣，而 有此變？」 |
What's the reason for this change? " |
世尊告曰： |
The World Honored One said: |
「此是昨夜天帝釋知吾 欲浣衣，故作此浴池。 |
"This is the bath that Emperor Shizhi made last night because he wanted to wash his clothes. |
吾復作是念： |
I repeat this thought: |
『當於何 處蹋浣此衣？』 |
"Where should I wear this clothes?" 』 |
時四天王知吾心中所念，便 持此石來。 |
At that time, the Four Heavenly Kings knew what was in my heart and came with this stone. |
吾復作是念： |
I repeat this thought: |
『當於何處而 曝 此衣？』 |
"Where should I expose this clothes?" 』 |
時樹神知我心中所念，便垂此樹枝 耳。」 |
At that time, the tree god knew what was in my heart, so he lowered his ears on this branch. " |
是時，迦葉復作是念： |
At that time, Kassapa thought again: |
「此沙門瞿曇雖神，故 不如我得道真。」 |
Although this ascetic Qutan is a god, he is not as good as me in attaining the truth. |
是時，世尊食已，還於彼宿。 |
At that time, the World-Honored One had eaten and returned to his abode. |
是時，夜半有大黑雲起而作大雨，連若大 河，極為瀑溢。 |
At that time, large black clouds arose in the middle of the night and caused heavy rain, which was like a large river and overflowed with waterfalls. |
是時，迦葉復作是念： |
At that time, Kassapa thought again: |
「此河瀑 溢，沙門必當為水所漂，我今看之。」 |
This river is overflowing with waterfalls. The ascetics will be swept away by the water. I will see it now. |
是時， 迦葉及五百弟子往至河所，爾時世尊在水 上行，脚不為水所漬。 |
At that time, Kassapa and his five hundred disciples went to the river. At that time, the World Honored One was walking on the water, and his feet were not stained by the water. |
是時，迦葉遙見世尊 在水上行。 |
At that time, Kasyapa saw the Buddha walking on the water in the distance. |
是時，迦葉便作是念： |
At that time, Kasyapa thought as follows: |
「甚奇！甚特！ 沙門瞿曇乃能在水上行，我亦能在水上 行，但不能使脚不污耳。 |
"It's amazing! How extraordinary! The ascetic Qutan can walk on the water, and I can walk on the water, but I can't keep my feet from dirtying my ears. |
此沙門雖神，故不 如我得道真。」 |
Although this ascetic is a god, he is not as good as me in attaining the truth. " |
是時，世尊語迦葉言： |
At that time, the World-Honored One spoke to Kasyapa: |
「汝亦非 阿羅漢，復不知阿羅漢道，汝尚不識阿羅 漢名，況得道乎？ |
You are not an Arhat, and you no longer know the path of an Arhat. You don't even know the name of an Arhat, how about you attain the Path? |
汝是盲人，目無所覩，如來 現爾許變化，故言： |
You are blind and have no vision. The Tathagata appears to you and allows you to change, so I say: |
『不如我得道真。』 |
"It's better for me to gain truth." 』 |
汝方作 是語： |
Ru Fang made this sentence: |
『吾能在水上行。』 |
"I can walk on water." 』 |
今正是時，可共在水 上行耶？ |
Now is the time, can we walk on the water together? |
汝今可捨邪見之心，無令長夜 受此苦惱。」 |
You can give up your wrong views now, and you will not have to suffer like this for a long night. " |
是時，迦葉聞世尊語已，便前頭 面禮足： |
At that time, Kasyapa heard the words of the World Honored One and went forward to salute: |
「我今悔過，深知非法，乃觸如來，唯 願受悔。」 |
I repent now. I am fully aware that I violated the law and touched the Tathagata. I only wish to suffer repentance. |
如是再三。 |
So again and again. |
世尊告曰： |
The World Honored One said: |
「聽汝改過， 乃能自知觸擾如來。」 |
When you correct your mistakes, you will be able to realize that you have offended the Tathagata. |
是時，迦葉告五百弟 子曰： |
At that time, Kasyapa told his five hundred disciples: |
「汝等各隨所宜，我今自歸沙門瞿曇。」 |
You all do as you wish. I am returning to the ascetic Qu Tan. |
是時，五百弟子白迦葉言： |
At that time, five hundred disciples Bai Kasyapa said: |
「我等先亦有心 於沙門瞿曇，當降龍時，尋欲歸命。 |
"We also had our hearts set on the ascetic Qu Tan, and when the dragon subdued him, we wanted to return to his life. |
若師自 歸瞿曇者，我等五百弟子盡自歸於瞿曇 所。」 |
If the master returns to Qutan, all five of our disciples will return to Qutan. " |
迦葉報言： |
Kasyapa reported: |
「今正是時，然復我心執此愚 癡，見爾許變化，意由不解，故自稱言： |
"Now is the right time. However, my mind is clinging to this foolishness. I see many changes in you and cannot understand the reason, so I say to myself: |
『我道 真正。』 |
"My way is true." 』 |
」 |
|
是時，迦葉將五百弟子，前後圍繞，至世 尊所，頭面禮足，在一面立，白世尊曰： |
At that time, Kassapa gathered his five hundred disciples, surrounding him from front to back, to where the World Honored One was. They stood on one side with their heads, faces, and feet bowed, and said to the World Honored One: |
「唯願 世尊聽我等得作沙門！修清淨行。」 |
I only wish, World Honored One, that we can become ascetics and practice pure conduct. |
諸佛常 法。 |
All Buddhas always follow the Dharma. |
若稱： |
If called: |
「善來，比丘！」便成沙門。 |
"Come on, bhikkhu!" He became a ascetic. |
是時，世尊告 迦葉曰： |
At that time, the World-Honored One told Kasyapa: |
「善來，比丘！此法微妙，善修梵行。」 |
Come on, bhikkhu! This method is subtle, and you can practice the holy life well. |
是 時，迦葉及五百弟子所著衣裳，盡變作袈 裟，頭髮自落，如似剃髮，以經七日。 |
At that time, all the clothes worn by Kassapa and his five hundred disciples were transformed into cassocks, and their hair fell off, as if they had been shaved for seven days. |
是時，迦 葉學術之具及於呪術，盡投水中。 |
At that time, Kasyapa's academic tools and skills were all thrown into the water. |
時，五百弟 子白世尊曰： |
At that time, five hundred disciples said to the World-Honored One: |
「唯願世尊聽我等得作沙 門。」 |
I only hope that the World-Honored One will listen to me and become a recluse. |
世尊告曰： |
The World Honored One said: |
「善來，比丘！」時，五百弟子即成 沙門，袈裟著身，頭髮自落。 |
"Come, bhikkhu!" At that moment, the five hundred disciples became ascetics, wearing cassocks and letting their hair fall. |
爾時，順水下流，有 梵志，名江迦葉，在水側住。 |
At that time, downstream of the water, there was a Brahma Zhi named Jiang Kassapa, living on the side of the water. |
是時，江迦葉見 呪術之具，盡為水所漂，便作是念： |
At that time, Jiang Kassapa saw that all the magic tools were drifting away in the water, so he thought as follows: |
「咄哉！我 大兄為水所溺？」 |
Oh! My eldest brother drowned in the water? |
是時，江迦葉將三百弟子， 順水上流，求兄屍骸。 |
At that time, Jiang Kasyapa sent three hundred of his disciples down the river to ask for his brother's body. |
遙見世尊在一樹下 坐，及大迦葉五百弟子前後圍繞而為說法。 |
In the distance, I saw the World Honored One sitting under a tree, surrounded by five hundred disciples of Maha Kassapa, preaching the Dharma. |
見已，便前至迦葉所，而作是語： |
Seeing this, he went to Kasyapa and said this: |
「此事為好 耶？ |
"Is this a good thing? |
本為人師，今為弟子。 |
I was originally a teacher, now I am a disciple. |
大兄何故與沙 門作弟子乎？」 |
Why do you, eldest brother, become a disciple of a Samana? " |
迦葉對曰： |
Kasyapa replied: |
「此處為妙，無過此 處。」 |
This is wonderful, nothing better than this. |
是時，優毘迦葉向江迦葉而說此偈： |
At that time, Upikassapa said this verse to Jamakassapa: |
「此師人天貴， 我今師事之， |
"This teacher is precious to man and heaven, and I will teach him now. |
諸佛興出世， 甚為難得遇。」 |
When Buddhas appear in the world, they are very rare to encounter. " |
是時，江迦葉聞佛名號，甚懷歡喜，踊躍不 能自勝，前白世尊： |
At that time, when Jiang Kassapa heard the name of the Buddha, he was very happy and excited, and he couldn't help himself. He came forward and said to the World Honored One: |
「願聽為道。」 |
Wish to hear the Word. |
世尊告曰： |
The World Honored One said: |
「善 來，比丘！善修梵行，盡於苦際。」 |
Come on, bhikkhu! Practice the holy life well and end all suffering. |
是時，江迦葉 及三百弟子即成沙門，袈裟著身，頭髮自落。 |
At that time, Jiang Kassapa and his three hundred disciples became ascetics, wearing cassocks and their hair falling down. |
是時，江迦葉及三百弟子呪術之具，盡投水 中。 |
At that time, Jiang Kassapa and his three hundred disciples all threw their magic tools into the water. |
爾時，順水下頭有梵志，名伽夷迦葉，在 水側住。 |
At that time, down the river, there was a Brahma Zhi named Kayi Kassapa, living on the side of the water. |
遙見呪術之具，為水所漂，便作是 念： |
When I saw my magic weapon floating in the water in the distance, I thought: |
「我有二兄，在上學道。 |
"I have a second brother who is studying Taoism. |
今呪術之具，盡為 水所漂，二大迦葉必為水所害。」 |
Now all the tools of the art are drifted by the water, and the two great Kasyapas will be harmed by the water. " |
即將二百 弟子，順水上流，乃至學術之處，遙見二兄 而作沙門，便作是語： |
When he was about to have two hundred disciples, he went down the river to the academic place. When he saw the two brothers in the distance, he was a ascetic and he said this: |
「此處好耶？ |
"Is it nice here? |
本為人尊， 今為沙門弟子。」 |
I was originally a human being, but now I am a disciple of Samana. " |
迦葉報曰： |
Kasyapa reported: |
「此處最妙，無過 此處。」 |
This is the best place, nothing better than this. |
是時，伽夷迦葉便作是念： |
At that time, Kayi Kassapa thought as follows: |
「今我二兄多 知博學，此處必是善地，使我二兄在中學 道，我今亦可在中學道。」 |
Now my second brother is very knowledgeable. This must be a good place for my second brother to learn the Tao in the middle school, and I can also learn the Tao in the middle school now. |
是時，伽夷迦葉前 白世尊： |
At that time, in front of Kayi Kassapa, he said to the World-Honored One: |
「唯願世尊聽作沙門。」 |
I only wish that the World-Honored One would listen to me as a recluse. |
世尊告 曰 ： |
The World Honored One said: |
「善 來，比丘！善修梵行，盡於苦際。」 |
Come on, bhikkhu! Practice the holy life well and end all suffering. |
是時，伽夷迦 葉即成沙門，袈裟著身，頭髮自落，如似 剃頭，以經七日。 |
At that time, Kayikassapa became a recluse. He wore his cassock, his hair fell off, and he had his head shaved for seven days. |
是時，世尊在彼河側住， 尼拘類樹下，成佛未久，將千弟子，是皆耆 舊宿長。 |
At that time, the World-Honored One was staying by the other side of the river, under a niguru tree. Not long after he had become a Buddha, he had a thousand disciples, all of whom were elders. |
是時，世尊以三事教化。 |
At that time, the World Honored One taught him three things. |
云何為三？ |
Why is the cloud three? |
所謂神足教化，言教教化，訓誨教化。 |
The so-called spiritual enlightenment, enlightenment through words, and enlightenment through instruction. |
彼云 何名為神足教化？ |
He said: What is the divine foot education? |
爾時，世尊或作若干形，還 合為一，或不現，或現。 |
At that time, the World Honored One may take several forms and merge into one, or may not appear, or may appear. |
石壁皆過，無所罣礙， 或出地，或入地，猶如流水，無所觸礙，或結 跏趺坐，滿虛空中，如鳥飛空，無有罣礙。 |
The stone walls are all passed by, and there are no barriers. Some go out of the ground, or enter the ground, just like flowing water, without any obstruction. Some sit cross-legged, and the sky is full, like birds flying in the sky, without any barriers. |
亦 如大火山，烟出無量。 |
It is also like a large volcano that emits immeasurable smoke. |
此日月有大神力，不 可限量，以手往捉，身乃至梵天。 |
The sun and moon have great divine power, which is limitless. They can be caught with their hands and reach the Brahma sky with their bodies. |
如是，世尊 現神足。 |
In this way, the World-Honored One has manifested his divine feet. |
彼云何名為言教教化？ |
What does he mean by teaching by words? |
爾時，世尊教 諸比丘： |
At that time, the Blessed One taught the monks: |
「當捨是、置是。 |
"Don't give up what is, put aside what is. |
當近是、遠是。 |
When it is near, it is when it is far. |
當念 是、去是。 |
When you think of yes, go of yes. |
當觀是、不觀是。」 |
Be mindful of what is and not be mindful of what is. " |
彼云何當修是、 不修是者，當修七覺意，滅三結。 |
Why should you cultivate this? If you don't cultivate this, you should cultivate the seven consciousnesses and destroy the three knots. |
彼云何當 觀、當不觀者？ |
Why should he observe it and why should he not observe it? |
當觀三結、沙門善： |
When observing the three knots, the ascetics are good: |
所謂出要 樂、無恚樂、無怒樂。 |
The so-called joy is the joy of being out of trouble, the joy of being without anger, and the joy of being without anger. |
彼云何不觀？ |
Why don't you watch that cloud? |
所謂三沙門 苦。 |
The so-called three ascetics are suffering. |
云何為三？ |
Why is the cloud three? |
所謂欲觀、恚觀、怒觀。 |
The so-called view of desire, view of hatred, and view of anger. |
彼云何念、 云何不念？ |
Why do you think about it? Why don't you think about it? |
爾時，當念苦諦，當念習諦，當 念盡諦，當念道諦； |
At that time, remember the truth of suffering, the truth of practice, the truth of exhaustion, and the truth of path; |
莫念邪諦： |
Don’t think about the evil truth: |
有常見、無常 見，有邊見、無邊見，彼命、彼身，非命、非身，如來 命終、如來不命終，有終、有不終，亦不有終、 亦不無終。 |
There are common and non-common views, there are bounded views and boundless views. That life and that body are not life and not a body. The Tathagata has an end, and the Tathagata has no end. There is an end, there is an end, there is no end, and there is no end. |
莫作是念。 |
Don't think about it. |
彼云何名為訓誨教 化？ |
What is the meaning of instruction and enlightenment? |
復次，當作是去、不應作是去，作是來、 不應作是來，默然、作是言說： |
Again, what should be done is to go, what should not be done is to go, what is to be done is to come, what should not be done is to come, silently, what is to be said: |
「當持如是 衣、不應持如是衣，應如是入村、不應 如是入村。」 |
You should wear such clothes, you should not wear such clothes, you should enter the village like this, and you should not enter the village like this. |
是謂名為訓誨教化。 |
It is called instruction and education. |
是時，世尊 以此三事，教化千比丘。 |
At that time, the World-Honored One used these three things to educate thousands of bhikkhus. |
是時，彼比丘受佛 教已，千比丘盡成阿羅漢。 |
At that time, that bhikkhu had accepted Buddhism, and all the thousands of bhikkhus had become Arhats. |
是時，世尊以見 千比丘得羅漢，爾時閻浮里地有千阿羅 漢及五比丘，佛為六師，迴坐向迦毘羅衛。 |
At that time, the World-Honored One saw thousands of monks and became Arhats. At that time, there were thousands of Arhats and five monks in Jambuli. The Buddha was the sixth master. He sat back and faced Kapilavastu. |
是時，優毘迦葉便作是念： |
At that time, Upikasyapa thought as follows: |
「世尊何故向迦毘 羅衛坐？」 |
Why is the World Honored One sitting facing Kapilavattva? |
是時，優毘迦葉即前長跪，白世尊 曰： |
At that time, Upikasyapa knelt down in front of him and said to the World Honored One: |
「不審如來，何故向迦毘羅衛坐耶？」 |
If you don't judge the Tathagata, why are you sitting in front of Kapilavastu? |
世尊 告曰： |
The World Honored One said: |
「如來在世間，應行五事。 |
"When the Tathagata is in this world, he should do five things. |
云何為五？ |
Why is the cloud five? |
一 者當轉法輪，二者當與父說法，三者當與 母說法，四者當導凡夫人立菩薩行，五者 當授菩薩別。 |
The first one should turn the wheel of Dharma, the second one should teach the Dharma to the father, the third one should teach the Dharma to the mother, the fourth one should guide ordinary people to practice Bodhisattva conduct, and the fifth one should teach Bodhisattva farewell. |
是謂，迦葉！如來出世當行 此五法。」 |
That means, Kasyapa! The Tathagata should practice these five dharma when he is born. " |
是時，優毘迦葉復作是念： |
At that time, Upikassapa thought again: |
「如來故 念親族本邦，故向彼坐耳。」 |
The Tathagata is mindful of his relatives and his country, so he sits with his ears towards them. |
是時，五比丘漸 來至尼連水側，到世尊所，頭面禮足，在一 面坐。 |
At that time, the five bhikkhus gradually came to the side of Nilian Water and came to where the World Honored One was. They bowed their heads, faces and feet and sat on one side. |
是時，尊者優陀耶遙見世尊向迦毘羅 衛坐，見已，便作是念： |
At that time, the Venerable Udaya saw the World Honored One sitting towards Kapilavastu in the distance. Seeing him, he thought as follows: |
「世尊必當欲往至迦 毘羅衛見諸親里。」 |
The World Honored One must want to go to Kapilavastu to see all his relatives. |
是時，優陀耶即前長跪，白 世尊曰： |
At that time, Udaya knelt down in front of him and said to the World Honored One: |
「我今堪任欲有所問，唯願敷演。」 |
I feel free to ask any questions now, but I just want to show off. |
世 尊告曰： |
The World Honored One said: |
「欲所問者便問之。」 |
Ask those who wish to ask. |
優陀耶白世 尊曰： |
Udaya Baishizun said: |
「觀如來意，欲向迦毘羅衛。」 |
Contemplating the Tathagata's intention, I wish to approach Kapilavastu. |
世尊告曰： |
The World Honored One said: |
「如是，如汝所言。 |
"Yes, as you said. |
優陀耶當知，先至白淨王 所，吾比後當往。 |
You should know, Udaya, that you should go to King Baijing's house first, and I will go there after you. |
所以然者，剎利之種先當 遣使令知，然後如來當往。 |
Therefore, the seeds of Ksāriya should first be sent to the messengers, and then the Tathagata should pass away. |
汝到，語王： |
You are here, the king of words: |
『却後七日，如來當來見王。』 |
"Seven days later, the Tathagata will come to see the king. 』 |
」 |
|
優陀耶對曰： |
Udaya replied: |
「如 是。 |
"That's right. |
世尊！」是時，優陀耶即從坐起，整衣服，禮 世尊足，於世尊前不現，往至迦毘羅衛，到 真淨王所。 |
World Honored One! ” At that time, Udaya stood up from his seat, straightened his clothes, bowed at the feet of the Blessed One, and without appearing before the Blessed One, he went to Kapilavastu and the place where King Zhenjing was. |
到已，在王前立。 |
When he arrived, he stood before the king. |
爾時，真淨王在 大殿上坐，及諸婇女。 |
At that time, King Zhenjing was sitting in the main hall with all the servant girls. |
是時，優陀耶飛在空 中。 |
At that time, Udaya was flying in the air. |
時真淨王見優陀耶手執鉢，持杖而在 前立，見已便懷恐怖，而作是說： |
At that time, King Zhenjing saw Udaya standing in front of him holding a bowl and a staff. He was filled with fear when he saw him, and he said: |
「此是何人？ |
"Who is this? |
人耶？ |
Human? |
非人耶？ |
Inhuman? |
天耶？ |
God? |
鬼耶？ |
Ghost? |
閱叉、羅剎、天、龍、鬼神 耶？」 |
Yuecha, Rakshasa, sky, dragon, ghosts and gods, yeah? " |
時，真淨王問優陀耶曰： |
At that time, King Zhenjing asked Udaya: |
「汝是何人？」 |
Who are you? |
又以 此偈向優陀耶說： |
He also said this verse to Udaya: |
「為天為是鬼？ |
"Why do you think you are a ghost? |
乾沓惒等乎？ |
Qian Daxi and so on? |
汝今名為誰？ |
Who is your name now? |
我今欲知之？」 |
What do I want to know now? " |
是時，優陀耶復以此偈報王曰： |
At that time, Udaya replied to the king with this stanza and said: |
「我亦非是天， 非是乾沓惒， |
"I am neither heaven nor Qian Daxi, |
於是迦毘國， 大王邦土人。 |
So from the country of Kapi, the natives of the great king’s country. |
昔壞十八億， 弊魔波旬眾， |
In the past, 1.8 billion were destroyed, and evil demons waved the masses, |
我師釋迦文， 是彼真弟子。」 |
My teacher, Sakyamuni, is his true disciple. " |
時，真淨王復以此偈，向優陀耶說： |
At that time, King Zhenjing repeated this verse and said to Udaya: |
「誰壞十八億， 弊魔波旬眾？ |
Who corrupted 1.8 billion people and caused harm to all the people? |
誰字釋迦文？ |
Whose word is Sakyamuni? |
汝今歎說之。」 |
You sigh and say it now. " |
是時，優陀耶復說此偈： |
At that time, Udayaya said this verse again: |
「如來初生時， 天地普大動， |
"When the Tathagata was first born, there was a great movement in the heaven and earth. |
誓願悉成辦， 今曰號悉達！ |
My vow has come true, now my name is Siddha! |
彼降十八億， 弊魔波旬眾， |
He descended 1.8 billion, and evil demons waved the masses, |
彼名釋迦文， 今日成佛道！ |
His name is Sakyamuni, and he has attained Buddhahood today! |
彼人釋師子， 瞿曇次弟子， |
That person was Master Shizi, a disciple of Qu Tanci. |
今日作沙門， 本字優陀耶！」 |
Today I am a recluse, whose original name is Udaya! " |
是時，真淨王聞此語已，便懷歡喜，不能自 勝，語優陀耶曰： |
At that time, when King Zhenjing heard these words, he was filled with joy and could not overcome himself. He said to Udaya: |
「云何，優陀耶！悉達太子今 故在耶？」 |
Why, Udaya! Why is Prince Siddha here today? |
優陀耶報言： |
Udaya reported: |
「釋迦文佛今日現在。」 |
Buddha Sakyamuni is here today. |
時 王問言： |
At that time, Wang Wen said: |
「今已成佛耶？」 |
Have you become a Buddha now? |
優陀耶報言： |
Udaya reported: |
「今已成 佛。」 |
Now I have become a Buddha. |
王復問言： |
Wang Fu asked: |
「今日如來竟為所在？」 |
Where is the Tathagata today? |
優陀耶 報言： |
Udaya reported: |
「如來今在摩竭國界尼拘類樹下。」 |
The Tathagata is now under the niguru tree at the border of Moga country. |
時 王報言： |
The King of Time reported: |
「翼從弟子斯是何人？」 |
Who is Yi Cong Disciple Si? |
優陀耶報曰： |
Udaya reported: |
「諸天億數及千比丘、四天王，恒在左右。」 |
"Billions of heavens, thousands of bhikkhus, and four heavenly kings are always at your left and right." |
時王 問言： |
The king of the time asked: |
「所著衣服，為像何類？」 |
What kind of clothes do you wear? |
優陀耶報言： |
Udaya reported: |
「如 來所著衣裳，名曰袈裟。」 |
The clothes worn by Tathagata are called cassocks. |
時王問言： |
The king of the time asked: |
「食何等 食？」 |
What kind of food is this? |
優陀耶報言： |
Udaya reported: |
「如來身者，以法為食。」 |
Those who are in the body of the Tathagata feed on the Dharma. |
王復 問曰： |
Wang Fu asked: |
「云何，優陀耶！如來可得見不？」 |
Why, Udaya! Can the Tathagata be seen? |
優陀耶報 言： |
Udayaya says: |
「王勿愁悒，却後七日，如來當來入城。」 |
My king, do not be sad, for in seven days the Tathagata will come and enter the city. |
是 時，王極歡喜，不能自勝，手自斟酌，供養優陀 耶。 |
At that time, the king was extremely happy and could not help himself. He considered the matter with his own hands and made offerings to Udaya. |
是時，真淨王擊大鳴鼓，勅國界人民，平 治道路，除去不淨，以香汁灑地，懸繒幡蓋， 作倡伎樂，不可稱計。 |
At that time, King Zhenjing beat a loud drum and ordered the people in the border areas to smoothen the roads and remove impurities. He sprinkled the ground with fragrant juice, hung banners and flags, and performed music and music. |
復勅國中諸有聾、 盲、瘖、瘂者，盡使不現，却後七日，悉達當來 入城。 |
Fu ordered that all those who are deaf, blind, sick, and have ulcers in the country should not show up. However, in the next seven days, Siddhartha will come and enter the city. |
是時，真淨王聞佛當來入城，七日之 中，亦不睡眠。 |
At that time, King Zhenjing heard that the Buddha was coming to the city. He did not sleep for seven days. |
是時，世尊以至七日，便作 是念： |
At that time, after seven days, the World-Honored One thought as follows: |
「我今宜可以神足力，往詣迦毘羅衛 國。」 |
Now I should have enough strength to go to Kapilavastu. |
是時，世尊即將諸比丘，前後圍遶，往詣 迦毘羅衛國。 |
At that time, the World-honored One was about to go to the country of Kapilavastu with all the monks surrounding him. |
到已，便詣城北薩盧園中。 |
When we arrived, we went to Salu Garden in the north of the city. |
是時， 真淨王聞世尊已達迦毘羅衛城北薩盧園 中。 |
At that time, King Zhenjing heard that the Blessed One had arrived at the Salu Garden in the north of Kapilavastu City. |
是時，真淨王將諸釋眾，往詣世尊所。 |
At that time, King Zhenjing led all the disciples to visit the World Honored One. |
是 時，世尊復作是念： |
At that time, the World-Honored One thought again: |
「若真淨王躬自來者，此非 我宜，我今當往與共相見。 |
"If King Zhenjing comes to you, it is not my place. I will go and see him now. |
所以然者，父母 恩重，育養情甚。」 |
Therefore, parents are kind and nurturing. " |
是時，世尊將諸比丘眾，往 詣城門，飛在虛空，去地七仞。 |
At that time, the World-Honored One led the monks to the city gate and flew into the sky, seven feet away from the ground. |
是時，真淨 王見世尊端政無比，世之希有，諸根寂靜， 無眾多念，身有三十二相、八十種好，而自 莊身，發歡喜之心，即便頭面禮足，而作是 說： |
At that time, King Zhenjing saw that the World Honored One was in an incomparable state of administration, that he was rare in the world, that all his faculties were quiet, without many thoughts, and that his body had thirty-two characteristics and eighty kinds of good things. , and Zuo said: |
「我是剎利王種，名曰真淨王。」 |
I am a Ksriya king, and my name is King Zhenjing. |
世尊告曰： |
The World Honored One said: |
「令大王享壽無窮。 |
"May the king live an infinite life. |
是故，大王！當以正法治 化，勿用邪法。 |
That’s why, Your Majesty! We should use righteous laws to govern and do not use evil laws. |
大王當知，諸有用正法治化 者，身壞命終，生善處天上。」 |
Your Majesty, you should know that those who are governed by the right dharma will end their lives with the destruction of their bodies and be reborn in a good place in heaven. " |
是時，世尊即空中 行，至真淨王宮中。 |
At that time, the World-Honored One walked in the air and arrived at the palace of the True Purity King. |
到已，就座而坐。 |
When you arrive, take a seat. |
時，王見 世尊坐定，手自斟酌，行種種飲食，見世尊食 竟，行淨水，更取一小座而聽經。 |
At that time, the king saw the Blessed One sitting still, thinking with his hands, doing various kinds of food and drinks. He saw the Blessed One eating, walking to purify water, and even took a small seat to listen to the sutra. |
爾時，世尊 與真淨王漸說妙義，所謂論者： |
At that time, the World Honored One and King Zhenjing began to explain the wonderful meaning. The so-called commentator: |
施論、戒論、生 天之論，欲不淨行，出要為樂。 |
On the theory of giving, the theory of precepts, and the theory of regenerating heaven, if you want to do something impure, you will be happy if you go out of it. |
爾時，世尊見王 心開意解，諸佛世尊常所說法，苦、習、盡、道， 盡向王說。 |
At that time, the World-Honored One saw that the king's heart was open and he understood that all the Buddhas, the World-Honored One, always taught the Dharma, namely, suffering, habit, end, and path, and explained it to the king. |
是時，真淨王即於座上，諸塵垢盡， 得法眼淨。 |
At that time, the True Pure King was seated on his throne, all dust and dirt were gone, and his Dharma Eye was pure. |
是時，世尊與王說法已，即從座 起而去。 |
At that time, the World-Honored One had finished speaking the Dharma to the king, and then he got up from his seat and left. |
是時，真淨王普集釋眾，而作是說： |
At that time, King Zhenjing gathered all the disciples and said this: |
「諸沙門等，顏貌極醜，剎利之種，將諸梵志眾， 此非其宜； |
"It is not appropriate for the ascetics and other ascetics to be extremely ugly in appearance and the seed of Ksriya, to attract the Brahma people. |
剎利釋種還得剎利眾，此乃為 妙。」 |
It is wonderful to release the seeds of Ksāri and gain the Ksārī community. " |
諸釋報言： |
Reports from various interpretations: |
「如是，大王！如大王教，剎利還 得剎利眾，此乃為妙。」 |
So, great king! As taught by your great king, the Ksāriyas will also gain the Ksāriyas. This is wonderful. |
是時，王告國中： |
At that time, the king told the king: |
「諸有 兄弟二人，當取一人作道，其不爾者，當重 謫罰。」 |
If there are two brothers, one of them should choose to be the Taoist. If he fails to do so, he will be severely punished by banishment. |
時，諸釋眾聞王教令： |
At that time, the Buddhists heard the king’s teaching: |
「諸有兄弟二人， 當取一人為道，其不從教，當重謫罰。」 |
If there are two brothers, one of them should be chosen as the Taoist. If he does not follow the teaching, he should be severely banished and punished. |
是 時，提婆達兜釋種語阿難釋言： |
At that time, Ananda, Devadadu's Buddhist language, said: |
「真淨王今日 有教： |
"King Zhenjing taught today: |
『諸有兄弟二人，當分一人作道。』 |
"If there are two brothers, one of them should be the Taoist." 』 |
汝今 出家學道，我當在家修治家業。」 |
Now that you have become a monk and studied Taoism, I will cultivate and manage the family business at home. " |
是時，阿難 釋歡喜踊躍，報言： |
At that time, Ananda was very happy and excited, and reported: |
「如兄來教。」 |
Brother is here to teach me. |
是時，難陀釋語 阿那律釋言： |
At that time, Nanda explained Anārūdī: |
「真淨王有教： |
"King Zhen Jing has a teaching: |
『其有兄弟二人 者，當分一人作道，其不爾者，當重謫罰。』 |
"If he has two brothers, one of them should be the one to teach. If he fails to do so, he should be severely punished by banishment." 』 |
汝今出家，我當在家。」 |
Now that you are a monk, I should be at home. " |
是時，阿那律釋聞此語 已，歡喜踊躍，不能自勝，報曰： |
At that time, Anārüśrī heard these words and jumped for joy, unable to overcome himself, and reported: |
「如是。 |
"That's right. |
如兄來 教。」 |
If my brother comes to teach me. " |
是時，真淨王將斛淨、叔淨釋、甘露釋， 至世尊所。 |
At that time, King Zhenjing brought Dendrobium, Shujing and Nectar to the presence of the World Honored One. |
爾時，駕四馬之車，白車、白蓋，白馬 駕之； |
At that time, he drove a four-horse chariot, a white chariot with a white cover and white horses; |
第二釋乘青車、青蓋，青馬駕之； |
The second Buddha rides on a green chariot, with a green lid, and is driven by a green horse; |
第三 釋乘黃車、黃蓋，黃馬駕之； |
Third, the Buddha rides on a yellow chariot, with a yellow lid, and is driven by a yellow horse; |
第四釋乘赤車、 赤蓋，赤馬駕之。 |
The fourth Buddha rides on a red chariot with a red cover and a red horse. |
是時，諸釋有乘象者，有乘 馬者，皆悉來集。 |
At that time, all the monks, those riding elephants and those riding horses, all came to gather. |
是時，世尊遙見真淨王將 諸釋眾而來，告諸比丘： |
At that time, the World-Honored One saw King Zhenjing from afar bringing all the Buddhist disciples and told the bhikkhus: |
「汝等觀此釋眾，并 觀真淨王眾。 |
"You behold the assembly of Buddhas, and the assembly of the true and pure kings. |
比丘當知，三十三天出園觀 時，亦如此法，無有異。」 |
Bhikkhus, you should know that on the thirty-third day when you leave the garden to observe, the same method will be followed. There is no difference. " |
是時，阿難乘大白 象、白衣、白蓋。 |
At that time, Ananda rode on a big white elephant, wearing white clothes and a white canopy. |
見已，告諸比丘： |
Seeing this, he told the monks: |
「汝等見此阿 難釋乘白象、白衣不乎？」 |
When you see this, don't you think you are riding a white elephant and wearing white clothes? |
諸比丘對曰： |
The monks said to each other: |
「唯然， 世尊！我等見之。」 |
Only, World Honored One! We will see it later. |
佛告比丘： |
The Buddha told the bhikkhu: |
「此人當出家學 道，第一多聞，堪侍左右。 |
"This person should become a monk and learn Taoism. He is the first to learn a lot and is worthy of serving around him. |
汝等見此阿那律 不乎？」 |
Don't you care when you see this Anaru? " |
諸比丘對曰： |
The monks said to each other: |
「唯然，見之。」 |
Wei Ran, see it. |
佛告比丘： |
The Buddha told the bhikkhu: |
「此 人當出家學道，天眼第一。」 |
This person should become a monk and learn Taoism. His heavenly vision is the first. |
是時，真淨王及兄 弟四人，并難陀、阿難，皆步進前，除去五好，至 世尊所，頭面禮足，在一面坐。 |
At that time, King Zhenjing and his four brothers, as well as Nanda and Ananda, all stepped forward, removed the five good things, came to the place where the World Honored One was, and sat down on one side with their heads, faces and feet bowed. |
爾時，真淨王 白佛言： |
At that time, King Zhenjing said to the Buddha: |
「昨日夜生此念： |
"This thought occurred to me last night: |
『剎利之眾不應將 梵志眾，還將剎利眾，此是其宜。』 |
"The people of Ksāriya should not fight against the people of Brahma Zhi, but should also fight against the people of Ksāriya. This is the proper thing." 』 |
我便告令 國中： |
I then told the junior high school: |
『諸有兄弟二人者，便取一人，使出家 學道。』 |
"If there are two brothers, then take one of them to become a monk and learn Taoism." 』 |
唯願世尊聽出家學道。」 |
I only hope that the World-Honored One will listen to the monks and learn the Tao. " |
世尊告曰： |
The World Honored One said: |
「善 哉！大王！多所饒益，天、人得安。 |
"Excellent! Great King! It will be of great benefit, and heaven and man will be at peace. |
所以然者， 此善知識良祐福田，我亦緣善知識，得 脫此生、老、病、死。」 |
Therefore, this virtuous teacher has blessed the field of blessings, and I have also benefited from this virtuous teacher and can escape from this life, old age, illness, and death. " |
是時，諸釋眾便得為道。 |
At that time, all Buddhists will be able to achieve enlightenment. |
是 時，真淨王白世尊曰： |
At that time, King Zhenjing said to the World Honored One: |
「唯願世尊教誨此新 比丘，當如教誨優陀耶！所以然者，此優陀 耶比丘極有神力。 |
"I only wish that the Blessed One would teach this new bhikkhu just as he taught Udhaya! Therefore, this bhikkhu Udhaya has great spiritual power. |
願優陀耶比丘恒在宮中 教化，使眾生之類，長夜獲安隱。 |
May Udaya Bhikkhu always teach in the palace, so that all sentient beings can have peace and tranquility throughout the night. |
所以然者， 此比丘極有神力，我初見優陀耶比丘，便 發歡喜之心。 |
Therefore, this bhikkhu is extremely powerful. When I first met Bhikkhu Udaya, I felt very happy. |
我便作此念： |
I thought this: |
『弟子尚有神力， 況彼如來而無此神力乎？』 |
"My disciples still have divine power, but what about the Tathagata who doesn't have this divine power?" 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「如是， 大王！如大王教，此優陀耶比丘極有神力， 有大威德。」 |
So, great king! As taught by your great king, this Udaya bhikkhu is extremely powerful and has great majesty. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「第一弟子，博 識多知，國王所念，所謂阿若拘鄰比丘是。 |
"The first disciple, who is knowledgeable and knowledgeable, is what the king thought he was called, Bhikkhu Arajoku. |
能 勸化人民，優陀耶比丘是。 |
Bhikkhu Udaya is the one who can persuade people. |
有速疾智，所謂 摩訶男比丘是。 |
He is quick and wise, the so-called Maha male bhikkhu is. |
恒喜飛行，所謂須婆休比丘 是。 |
Hengxi flies, so-called Supaxiu Bhikkhu is this. |
空中往來，所謂婆破比丘是。 |
Traveling in the air is what the so-called bhikkhu Popo is. |
多諸弟子， 所謂優毘迦葉比丘是。 |
Many disciples, this is the so-called Bhikkhu Upikasyapa. |
意得觀空，所謂江迦 葉比丘是。 |
The intention is to observe the sky, which is what Bhikkhu Jamakasyapa is. |
意得止觀。 |
The intention is to stop and observe. |
所謂象迦葉比丘是。」 |
The so-called image is like Kassapa Bhikkhu. " |
爾時，世尊廣與真淨王說微妙之法。 |
At that time, the World-Honored One expounded the subtle Dharma to King Zhenjing. |
爾時，王 聞法已，即從坐起，頭面禮足，便退而去。 |
At that time, after the king heard the Dharma, he stood up from his seat, bowed his head, face and feet, and then retreated. |
爾 時，諸比丘及真淨王聞佛所說，歡喜奉行。 |
At that time, the monks and King Zhenjing heard what the Buddha said and followed it with joy. |
增壹阿含經卷第十五 |
The fifteenth volume of the Agama Sutra |
24.6 （六）齋戒 |
24.6 (6) Fasting |
增壹阿含經卷第十六 |
Addition to the Agama Sutra Volume 16 |
東晉罽賓三藏瞿曇僧伽提婆譯 高幢品第二十四之三 |
Translated by Qu Tan Sangha Deva from the Tang Bin Sanzang of the Eastern Jin Dynasty, Gaozhuang 24-3 |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「十五日中有三齋 法。 |
"There are three fasts in fifteen days. |
云何為三？ |
Why is the cloud three? |
八日、十四日、十五日。 |
On the 8th, 14th, and 15th. |
「比丘當 知，或有是時，八日齋日，四天王遣諸輔臣， 觀察世間，誰有作善惡者？ |
"Bhikkhus, you should know that on such an eight-day fast, the Four Heavenly Kings will send their ministers to observe the world, who is doing good or evil? |
何等眾生有慈 孝父母、沙門、婆羅門及尊長者？ |
What living beings are kind and filial to their parents, ascetics, brahmins and elders? |
頗有眾生好 喜布施、修戒、忍辱、精進、三昧、演散經義、持 八關齋者？ |
Are there many sentient beings who like giving alms, practicing precepts, being patient, diligent, practicing Samadhi, practicing the meaning of sutras, and observing the eight fasts? |
具分別之。 |
With distinction. |
設無眾生孝順父母、 沙門、婆羅門及尊長者，是時輔臣白四天王： |
Suppose there are no sentient beings who are filial to their parents, ascetics, brahmins, and elders. At this time, the assistant minister Bai Tianwang: |
『今此世間無有眾生孝順父母、沙門、道士， 行四等心，慈愍眾生。』 |
"There are no living beings in this world who are filial to their parents, ascetics, or Taoist priests, who practice the fourth kind of heart, and who are compassionate to all living beings." 』 |
時，四天王聞已，便懷 愁憂，慘然不悅。 |
At that time, when the Four Heavenly Kings heard about it, they became sad and unhappy. |
是時四天王即往忉利天 上，集善法講堂，以此因緣具白帝釋： |
At that time, the four heavenly kings went to the Trayast Heaven to gather in a lecture hall on the good Dharma. Based on this cause and effect, the White Emperor explained: |
『天帝 當知，今此世間無有眾生孝順父母、沙門、婆 羅門及尊長者。』 |
"The Emperor of Heaven should know that there are no living beings in this world who are filial to their parents, ascetics, brahmins, and elders. 』 |
是時，帝釋、三十三天聞斯語 已，皆懷愁憂，慘然不悅，減諸天眾，增益阿 須倫眾。 |
At that time, Emperor Sakyamuni and Thirty-Three Heavenly Lords heard these words, and they were all filled with sorrow and displeasure. |
「設復有時，若世間眾生之類有孝 順父母、沙門、婆羅門及尊長者，持八關齋， 修德清淨，不犯禁戒大如毛髮。 |
"Suppose another time comes, if all living beings in the world are filial to their parents, ascetics, brahmans, and elders, they should observe the Eight Precepts, practice pure virtues, and not violate the forbidden precepts as big as a hair. |
爾時，使者 歡喜踊躍，不能自勝，即白四王： |
At that time, the messenger was very happy and excited, unable to overcome himself, and he said to the four kings: |
『今此世間 多有眾生孝順父母、沙門、婆羅門及諸尊長。』 |
“In this world today, there are many living beings who are filial to their parents, ascetics, brahmanas and elders. 』 |
天王聞已，甚懷喜悅，即往釋提桓因所，以 此因緣具白帝釋： |
When the King of Heaven heard this, he was very happy and went to Shi Tihuan's place. Based on this cause and condition, Bai Di Shi said: |
『天帝當知，今此世間多 有眾生孝順父母、沙門、婆羅門及諸尊長。』 |
"The Emperor of Heaven should know that there are many living beings in this world who are filial to their parents, ascetics, brahmins and other elders. 』 |
時， 帝釋、三十三天皆懷歡喜，不能自勝，增益 諸天眾，減損阿須倫眾，地獄拷掠自然休息， 毒痛不行。 |
At that time, Emperor Sakyamuni and the Thirty-Three Heavenly Lords were all filled with joy and could not conquer themselves. They benefited all the gods and detracted from the Ashuruns. The torments of the hells naturally rested, and the poisonous pain was not enough. |
「若十四日齋日之時，遣太子下， 察行天下，伺察人民，施行善惡，頗有眾生 信佛、信法、信比丘僧，孝順父母、沙門、婆羅 門及尊長者，好喜布施，持八關齋，閉塞六 情，防制五欲。 |
"If on the fourteenth day of fasting, the prince is sent down to inspect the world, observe the people, perform good and evil deeds, and find that there are many sentient beings who believe in the Buddha, the Dharma, and the monks, and are filial to their parents, ascetics, brahmans, and respected elders, it will be good. Like to give alms, hold the Eight Passes fast, block the six emotions, and guard against the five desires. |
設無眾生修五法者，孝順 父母、沙門、婆羅門。 |
Suppose there are no sentient beings who practice the Five Dharmas and are filial to their parents, ascetics, and brahmins. |
爾時，太子白四天王。 |
At that time, the prince Bai Bai was the Four Heavenly Kings. |
四天 王聞已，便懷愁憂，慘然不悅，往至釋提桓 因所，以此因緣具白天帝： |
When the Four Heavenly Kings heard about it, they were filled with sadness and displeasure, and went to Shitihuan's place. This caused the Emperor of Heaven to say: |
『大王當知，今此 世間無有眾生孝順父母、沙門、婆羅門及尊 長者。』 |
"Your Majesty, you should know that there are no living beings in this world who are filial to their parents, ascetics, brahmins, or elders. 』 |
是時，天帝、三十三天皆懷愁憂，慘然不 悅，減諸天眾，增益阿須倫眾。 |
At that time, the Emperor of Heaven and the Thirty-three Heavenly Ones were all sad and displeased. They reduced the number of gods and increased the number of Ashuruns. |
「設復眾生有 孝順父母、沙門、婆羅門及尊長者，持八關齋。 |
"Suppose there are sentient beings who are filial to their parents, ascetics, brahmins, and elders, and observe the Eight Passes fast. |
爾時，太子歡喜踊躍，不能自勝，即往白四天 王： |
At that time, the prince was very happy and excited, unable to overcome himself, so he went to the four heavenly kings: |
『大王當知，今此世間多有眾生孝順父 母、沙門、婆羅門及諸尊長。』 |
"Your Majesty, you should know that there are many living beings in this world who are filial to their parents, ascetics, brahmins, and elders. 』 |
是時，四天王聞此 語已，甚懷喜悅，即往詣釋提桓因所，以此 因緣具白天帝： |
At that time, the Four Heavenly Kings heard these words and were very happy. They went to Shitihuan's place and used this cause to meet the Emperor of Heaven: |
『聖王當知，今此世間多有 眾生孝順父母、沙門、婆羅門及諸尊長，受三 自歸，慈心諫諍，誠信不欺。』 |
"The sage king should know that in this world there are many living beings who are filial to their parents, ascetics, brahmans, and elders, who have received the three principles of self-return, who are compassionate when admonishing, and who are honest and not deceived." 』 |
時，天帝、四王及三 十三天皆懷歡喜，不能自勝，增益諸天眾， 減損阿須倫眾。 |
At that time, the emperor of heaven, the four kings, and the thirty-three heavens were all happy and unable to win. They gained the gods and harmed the asurans. |
「比丘當知，十五日說戒之 時，四天王躬自來下，案行天下，伺察人民。 |
"Bhikkhus, you should know that on the fifteenth day when the precepts are being spoken, the Four Heavenly Kings will come down and carry out their deeds throughout the world and watch over the people. |
何等眾生孝順父母、沙門、婆羅門及尊長者， 好喜布施，持八關齋如來齋法。 |
Such beings are filial to their parents, ascetics, brahmins, and elders, love to give alms, and uphold the Tathagata fasting method of the Eight Passes. |
設無眾生 孝順父母、沙門、婆羅門及尊長者，時四天王 便懷愁悒，慘然不悅，往至帝釋所，以此因 緣具白天帝： |
Suppose there are no sentient beings who are filial to their parents, ascetics, brahmins, and elders, then the four heavenly kings will be sad and unhappy, and go to the residence of Emperor Shiktar. This is the cause and effect of the Heavenly Emperor: |
『大王當知，今此世間無有 眾生孝順父母、沙門、婆羅門及諸尊長者。』 |
"My great king, you should know that there are no living beings in this world who are filial to their parents, ascetics, brahmins, and elders. 』 |
是 時，釋提桓因、三十三天皆懷愁憂，慘然不悅， 減諸天眾，增益阿須倫眾。 |
At that time, Shakti Huanyin and all the thirty-three heavenly beings were filled with sorrow and displeasure, reducing the number of heavenly beings and increasing the number of Ashuruns. |
「設復是時，眾生之 類有孝順父母、沙門、婆羅門及諸尊長，持八 關齋。 |
"At that time, living beings such as filial piety to parents, ascetics, brahmans, and elders would observe the Eight Passes fast. |
爾時，四天王便懷歡喜，踊躍不能自 勝，即往帝釋所，以此因緣具白天帝： |
At that time, the four heavenly kings were filled with joy, and they were so excited that they could not overcome themselves. They immediately went to the residence of Emperor Shi, and with this cause and effect came the Emperor of Heaven: |
『大 王當知，今此世間多有眾生孝順父母、沙 門、婆羅門及諸尊長。』 |
"My great king, you should know that there are many living beings in this world who are filial to their parents, ascetics, brahmanas and elders. 』 |
是時，釋提桓因、三十三 天及四天王皆懷歡喜，踊躍不能自勝，增 益諸天眾，減損阿須倫眾。」 |
At that time, Shiti Huanyin, the Thirty-three Heavens, and the Four Heavenly Kings were all filled with joy and excited, unable to overcome themselves. They benefited the gods and harmed the Ashuruns. " |
爾時，世尊告諸比 丘： |
At that time, the World-Honored One told the monks: |
「云何十五日持八關齋法？」 |
Why do you practice the Eight Passes Fasting Method on the 15th? |
是時，諸比丘 白世尊曰： |
At that time, the monks came to the World Honored One and said: |
「如來是諸法之王，諸法之印。 |
"The Tathagata is the king of all dharmas and the seal of all dharmas. |
唯願 世尊當為諸比丘布演此義，諸比丘聞已， 當奉行之。」 |
I only hope that the World-Honored One will preach this meaning to all the bhikkhus, and that all the bhikkhus will follow it after hearing it. " |
世尊告曰： |
The World Honored One said: |
「諦聽！諦聽！善思念之， 吾當為汝具分別說。 |
"Listen carefully! Listen carefully! Think carefully about it, and I will explain it to you with distinction. |
於是，比丘！若有善男子、 善女人，於月十四、十五日說戒、持齋時，到 四部眾中，當作是語： |
So, bhikkhu! If a good man or woman goes to the four sects on the fourteenth or fifteenth day of the month to preach the precepts and fast, he should say this: |
『我今齋日，欲持八關 齋法。 |
Today I am fasting, and I want to practice the eight fasting methods. |
唯願尊者，當與我說之！』是時，四部之 眾，當教與說八關齋法。 |
I wish you, Your Majesty, would tell me this! ’ At this time, the people of the four tribes should teach and explain the Eight Pass fasting method. |
先教作是語： |
First teach the following words: |
『善男 子，當自稱名字。』 |
"Good man, you should call yourself by name. 』 |
彼已稱名字，便當與說八 關齋法。 |
He was called by his name, and then he was given a meal and explained the Eight-Guanzhai Dharma. |
是時，教授者當教前人作是語： |
At this time, teachers should teach their predecessors to say this: |
『我 今奉持如來齋法，至明日清旦，修清淨戒， 除去惡法。 |
I will observe the fasting method of Tathagata now, and until tomorrow, Qing Dynasty, I will practice pure precepts and get rid of evil dharma. |
若身惡行，口吐惡語，意生惡念， 身三、口四、意三諸有惡行，已作、當作，或能 以貪欲故所造，或能以瞋恚所造，或能 以愚癡所造，或能以豪族故造，或能因 惡知識所造，或能今身、後身、無數身，或能 不識佛、不識法，或能鬪比丘僧，或能殺 害父母諸尊師長，我今自懺悔，不自覆藏， 依戒、依法成其戒行，受八關如來齋法。』 |
If the body does evil deeds, the mouth utters evil words, the mind has evil thoughts, the body three, the mouth four, and the mind three have evil deeds that have been done or committed, or they may be caused by greed, or they may be caused by anger, or they may be It may be created by ignorance, it may be created by a wealthy family, it may be created by evil knowledge, it may have present body, future body, or countless bodies, it may not recognize Buddha or Dharma, it may be able to chase monks, it may be capable of killing. Parents, respected teachers, I repent now, do not hide myself, fulfill the precepts and conduct according to the precepts and the Dharma, and accept the Fasting Dharma of the Eight Pass Tathagata. 』 |
「云 何為八關齋法？ |
"Yun, what is the Eight Passes Fasting Method? |
持心如真人，盡形壽不殺， 無有害心，於眾生有慈心之念。 |
Keep your mind like a real person, refrain from killing until the end of your physical life, have no harmful intentions, and have loving thoughts towards all living beings. |
『我今字某， 持齋至明日清旦，不殺、無有害心，有慈心 於一切眾生。 |
I, this person, will fast until tomorrow, Qing Dynasty. I will not kill, have no harmful intentions, and have compassion for all living beings. |
「『如阿羅漢，無有邪念，盡形 壽不盜，好喜布施。 |
"'Like an Arhat, he has no evil thoughts, does not steal for the rest of his life, and loves to give. |
我今字某，盡形壽不 盜，自今至明日持心。 |
I have a certain character today, and I will not steal it for the rest of my life, and I will maintain my mind from now until tomorrow. |
「『如是真人，我今盡 形壽，不淫泆，無有邪念，恒修梵行，身體 香潔，今日持不淫之戒，亦不念己妻，復 不念他女人想，至明日清旦，無所觸犯。 |
"'Such a true person, I will live out my physical life without sexual intercourse, without any evil thoughts. I will continue to practice the holy life, and my body will be fragrant and clean. Today I will observe the precept of abstaining from sexual intercourse, and I will not think about my own wife, nor will I think about other women again until tomorrow. On Qing Dynasty, there is no offense. |
「『如阿羅漢，盡形壽不妄語，恒知至誠，不 欺他人，自今至明日不妄語，我自今以 後不復妄語。 |
“‘Like an Arhat, he will never lie throughout his life, he will always know and be sincere, and will not deceive others. He will not lie from now until tomorrow, and I will never lie from now on. |
「『如阿羅漢，不飲酒，心意不亂， 持佛禁戒，無所觸犯，我今亦當如是，自 今日至明旦，不復飲酒，持佛禁戒，無所 觸犯。 |
“‘Just like an Arhat, who does not drink alcohol, has an undisturbed mind, and upholds the Buddha’s precepts without violating them, I shall do the same now. From today until tomorrow, I will not drink alcohol again, and uphold the Buddha’s precepts without violating them. |
「『如阿羅漢，盡形壽不壞齋法，恒以 時食，少食知足，不著於味。 |
“‘Like an Arhat, he will not break the fasting method throughout his body and life, always eat at the right time, be content with little food, and not be obsessed with taste. |
我今亦如是，盡 形壽不壞齋法，恒以時食，少食知足，不著 於味，從今日至明旦。 |
I am like this now. I will not break the fasting method for the entirety of my body and life, always eat at the right time, be content with eating less, and not be obsessed with taste, from today to tomorrow. |
「『如阿羅漢，恒不在高 廣之床上坐。 |
"'Like an Arhat, he never sits on a high and wide bed. |
所謂高廣之床，金、銀、象牙之床， 或角床、佛座、辟支佛座、阿羅漢座、諸尊師座。 |
The so-called high and wide bed, a bed of gold, silver, or ivory, or a corner bed, a Buddha's seat, a Paccekabuddha's seat, an Arahant's seat, and the seats of all the venerable teachers. |
是時，阿羅漢不在此八種座，我亦上坐不 犯此坐。 |
At that time, the Arahant was not in this eight-category seat, so I sat on it and did not violate this seat. |
「『如阿羅漢，不著香華、脂粉之飾。 |
"'Like an Arhat, he does not wear any decorations such as perfume or powder. |
我 今亦當如是，盡形壽不著香華、脂粉之好。 |
I should be like this now, and I will live my whole life without the beauty of fragrance or powder. |
「『我今字某，離此八事，奉持八關齋法，不墮 三惡趣。 |
"'I, this person, have abstained from these eight things, adhere to the Eight Passes fasting method, and will not fall into the three lower realms. |
持是功德，不入地獄、餓鬼、畜生八 難之中，恒得善知識，莫與惡知識從事， 恒得好父母家生，莫生邊地無佛法處，莫 生長壽天上，莫與人作奴婢，莫作梵天， 莫作釋身，亦莫作轉輪聖王，恒生佛前。 |
By upholding these merits, you will not enter the eight tribulations of hell, hungry ghosts, and animals. You will always obtain good teachers and do not engage in evil knowledge. You will always be born in a good family with good parents. You will never be born in a place where there is no Buddha Dharma. You will never be born in a long-lived heaven. People should not be slaves, but they should not be Brahma, nor should they be liberators, nor should they be the wheel-turning holy kings before the Eternal Buddha. |
自 見佛，自聞法，使諸根不亂。 |
See the Buddha by yourself, listen to the Dharma by yourself, and keep all your faculties undisturbed. |
若我誓願向三 乘行，速成道果。』 |
If I vow to walk towards the Three Vehicles, I will quickly achieve the path and fruition. 』 |
「比丘當知，若有優婆塞、優 婆夷，持此八關齋法，彼善男子、善女人，當 趣三道： |
"Bhikkhus, you should know that if there are Upasakas and Upasikas who uphold this eight-step fasting method, those good men and women should follow the three paths: |
或生人中，或生天上，或般涅槃。」 |
Either be born among humans, or be born in heaven, or attain nirvana. " |
爾 時，世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「不殺亦不盜， 不淫不妄語， |
"Do not kill or steal; do not commit sexual misconduct and do not lie; |
避酒遠香花， 著味犯齋者。 |
Avoid drinking wine and fragrant flowers, as the smell will violate your fast. |
歌舞作倡伎， 學捨如羅漢， |
Singing and dancing, performing tricks, studying like an Arhat, |
今持八關齋， 晝夜不忘失。 |
Today, I hold the Eight Passes fast and never forget my loss day and night. |
不有生死苦， 無有周旋期， |
There is no suffering of birth and death, no cycle of cycles, |
莫與恩愛集， 亦莫怨憎會。 |
Don't meet with love, and don't meet with hatred. |
願滅五陰苦， 諸痛生死惱， |
I wish to eliminate the five yin sufferings, all the pains of life and death, |
涅槃無諸患， 我今自歸之。 |
There are no dangers in Nirvana, I am returning to it now. |
「是故，諸比丘！若有善男子、善女人，欲持八 關齋離諸苦者，得善處者，欲得盡諸 漏入涅槃城者，當求方便，成此八關齋 法。 |
"Therefore, bhikkhus, if there are any good men or good women who wish to uphold the Eighth Pass to escape from all sufferings, to achieve a good place, to eliminate all outflows and enter the city of Nirvana, they should seek expediency to achieve this Eighth Pass. |
所以然者，人中榮位不足為貴，天上快 樂不可稱計。 |
Therefore, honor and position among men are not valuable, and happiness in heaven is immeasurable. |
若善男子、善女人，欲求無上 之福者，當求方便，成此齋法。 |
If you are a good man or a good woman who desires supreme blessings, you should seek the expedient to accomplish this fast. |
「我今重告勅 汝，若有善男子、善女人，成八關齋者，欲求 生四天王上，亦獲此願。 |
"I hereby tell you once again that if there is a good man or a good woman who has completed the Eighth Pass and wishes to be born among the four heavenly kings, he will also be granted this wish. |
持戒之人，所願者 得，我以是故，而說此義耳。 |
Those who uphold the precepts will get what they wish for. That is why I say this righteousness. |
人中榮位不足 為貴。 |
Among people, honor and position are not enough. |
若善男子、善女人，持八關齋者，身壞 命終，生善處天上，亦生艶天、兜術天、化自 在天、他化自在天，終不有虛。 |
If a good man or a good woman holds the Eight Passes Fast, the body will break down and die, and they will be reborn in a good place in the heaven, and they will also be reborn in the God of God, the Heaven of Dou Shu, the Heaven of Self-Transformation, and the Heaven of Self-Transformation in Others, and there will be no void in the end. |
所以然者，以 其持戒之人所願者得。 |
Therefore, those who keep the precepts will get what they wish for. |
「諸比丘！我今重告 汝，若有男子、女人持八關齋者，生欲天 者，生色天者，亦成其願。 |
"Bhikkhus, I tell you again, if there is a man or woman who upholds the Eight Stages of Fasting and is born in the Desire Heaven or in the Form Heaven, his or her wishes will be fulfilled. |
何以故爾？ |
Why? |
以其持 戒之人所願者得。 |
Those who keep the precepts will get what they wish. |
若復善男子、善女人，持八 關齋，欲得生無色天者，亦果其願。 |
If a good man or a good woman holds the Eight Passes fast and wishes to be reborn in the colorless heaven, his wish will also be fulfilled. |
「比丘 當知，若善男子、善女人，持八關齋者，欲生 四姓家者，亦復得生。 |
"Bhikkhus, you should know that if a good man or a good woman observes the eight passes and wishes to be born into a family with four surnames, he will also be reborn. |
又善男子、善女人，持 八關齋人，欲求作一方天子，二方、三方、四 方天子，亦獲其願。 |
Also, good men and good women who uphold the Eight Passes wish to be the emperor of one direction, and they will also get their wish. |
欲求作轉輪聖王者，亦 獲其願。 |
Those who wish to be a wheel-turning holy king will also obtain their wish. |
所以然者，以其持戒之人所願者 得。 |
Therefore, those who observe the precepts will obtain what they wish for. |
若善男子、善女人，欲求作聲聞、緣覺、佛 乘者，悉成其願。 |
If a good man or a good woman wishes to become a voice-hearer, a pratyekabuddha, or a Buddha vehicle, all of them will have their vows fulfilled. |
吾今成佛，由其持戒，五戒、 十善，無願不獲，諸比丘！若欲成其道者，當 作是學。」 |
Now that I have become a Buddha, by upholding the precepts, the five precepts, and the ten good deeds, I will achieve all my wishes, bhikkhus! If you want to achieve this, you should learn this way. " |
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◎ |
24.7 （七）現在前 |
24.7 (7) Before the present |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三事現在前，爾 時善男子、善女人獲福無量。 |
"Three things are happening now, and then good men and women will receive immeasurable blessings. |
云何為三？ |
Why is the cloud three? |
信 現在前，善男子、善女人獲福無量。 |
Believe that before now, good men and women will receive immeasurable blessings. |
若財現 在前，爾時善男子、善女人獲福無量。 |
If wealth appears before you, then good men and women will receive immeasurable blessings. |
若復 持梵行現在前，爾時善男子、善女人獲福 無量。 |
If you continue to uphold the holy life and appear before you, then good men and women will receive immeasurable blessings. |
是謂，比丘！有此三事現在前，獲福無 量。」 |
That’s right, bhikkhu! If you have these three things in mind, you will receive immeasurable blessings. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「信財梵難得， 受者持戒人， |
"Faith and wealth to the Brahma are rare, and the recipients are those who keep the precepts. |
覺此三事已， 智者隨時施。 |
Having realized these three things, a wise man can do them at any time. |
長夜獲安隱， 諸天恒扶將， |
The long night is peaceful, the gods will always support you, |
在彼自娛樂， 五欲無厭足。 |
In his own entertainment, the five desires are insatiable. |
「以是，諸比丘！若善男子、善女人，當求方便， 成此三法。 |
"Therefore, monks, if you are a good man or a good woman, you should seek expediency to achieve these three things. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
24.8 （八）長壽 |
24.8 (8) Longevity |
聞如是： |
Heard this: |
一時，佛在拘深城瞿師羅園 中。 |
At that time, the Buddha was in Qu Shiluo Garden in Kushen City. |
爾時，拘深比丘恒好鬪訟，犯諸惡行， 面相談說，或時刀杖相加。 |
At that time, Bhikkhu Kushen was always fond of litigating, committing various evil deeds, talking to each other face to face, or using swords and sticks at each other. |
爾時，世尊清旦往 詣彼比丘所。 |
At that time, the World-Honored One went to visit that bhikkhu on the clear day. |
到已，世尊告彼比丘： |
When he arrived, the World-Honored One told the bhikkhu: |
「汝等比丘， 慎莫鬪訟，莫相是非。 |
"You monks, be careful not to file lawsuits or talk about right and wrong. |
諸比丘！當共和合， 共一師侶，同一水乳，何為鬪訟？」 |
Monks! When we are united together, we have the same master and companions, the same water and breast, what is the meaning of lawsuit? " |
爾時，拘深 比丘白世尊曰： |
At that time, Bhikkhu Kushen said to the World Honored One: |
「唯願世尊勿憂此事！我當 自慮此理； |
"I only hope that the World Honored One will not worry about this matter! I should take this into consideration myself; |
如此過狀，自識其罪。」 |
If you do this, you will realize your guilt. " |
世尊告曰： |
The World Honored One said: |
「汝等云何，為王種作道，為畏恐故作道， 為以世儉故作道耶？」 |
"What do you mean, you are preaching for the king's seed, practicing for fear, practicing frugality for the world?" |
諸比丘對曰： |
The monks said to each other: |
「非也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「云何，比丘！汝等豈非欲離 生死，求無為道故作道乎？ |
Why, bhikkhu! Aren't you trying to escape from life and death, seeking the path of inaction and pretending to be a path? |
然五陰之身實 不可保。」 |
However, the body of the five yins cannot be preserved. " |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！如世尊教， 我等族姓子所以出家學道者，以求無為 道，滅五陰身，是以學道。」 |
World Honored One! As taught by the World Honored One, the reason why people of our clan become monks and learn the Tao is to pursue the Tao of inaction and destroy the five yin bodies. This is why we learn the Tao. " |
世尊告曰： |
The World Honored One said: |
「諸比 丘！不應作道而復鬪諍，手拳相加，面相是 非，惡聲相向。 |
"Bhikkhus, you should not follow the path and repeat your accusations, use your hands and fists to fight, look at each other with right and wrong, and speak evil words at each other. |
汝等當應成就此行： |
You should accomplish this: |
共同一法， 共一師受，亦當行此六種之法，亦當行此身、 口、意行，亦當行此供養諸梵行者。」 |
They share the same Dharma and receive from the same teacher. They should also practice these six kinds of Dharma. They should also practice this body, speech, and mind. They should also practice this to support all the Brahma lives. " |
諸比丘 對曰： |
The monks replied: |
「此是我等事，世尊勿足慮此事。」 |
This is our business, World Honored One, don't worry about it. |
爾時， 世尊告拘深比丘： |
At that time, the World-Honored One told Bhikkhu Koshen: |
「云何，愚人！汝等不信如 來語乎？ |
"Why, you fool! Don't you believe the words of the Tathagata? |
方語如來勿慮此事，然汝等自當 受此邪見之報。」 |
Tathagata Fang Yu, please do not worry about this matter, but you will certainly suffer the retribution of this wrong view. " |
爾時，世尊重告彼比丘曰： |
At that time, the World Honored One told the bhikkhu: |
「過去久遠，此舍衛城中有王，名曰長壽王， 聰明黠慧，無事不知。 |
"A long time ago, there was a king in this city of Savatthi. His name was the King of Longevity. He was smart, shrewd, and knew everything. |
然善明刀劍之法，又 乏寶物，諸藏無充，財貨減少，四部之兵，亦 復不多，臣佐之屬，亦復減少。 |
However, he is good at understanding the art of swords, but he is short of treasures, his hoards are not full, his wealth and goods are reduced, the number of soldiers in the four tribes is no longer large, and the number of subordinates and subordinates is also reduced. |
當於爾時，波 羅 ［木＊奈］ 國有王名梵摩達，勇猛剛健，靡不降 伏，錢財、七寶，悉皆滿藏，四部之兵，亦復不乏， 臣佐具足。 |
At that time, there was a king named Brahmada in the country of Polo. He was brave, strong, and unyielding. He had a full hoard of money and seven treasures. He also had no shortage of soldiers from the four tribes, and he had sufficient ministers and assistants. |
「爾時，梵摩達王便作是念： |
"At that time, King Brahmanda thought as follows: |
『此長壽 王無有臣佐，又乏財貨，無有珍寶，我今 可往攻罰其國。』 |
"This longevity king has no ministers, and he is short of wealth and treasures. Now I can go to attack and punish his country." 』 |
爾時，梵摩達王即便興兵， 往罰其國。 |
At that time, King Brahmanda would raise an army to punish his country. |
「爾時，長壽王聞興兵攻罰其 國，即設方計： |
"At that time, King Changshou heard that he was raising troops to attack and punish his country, so he devised a plan: |
『我今雖無七寶之財，臣佐之 屬，四部之兵，彼王雖復多諸兵眾，如我今 日一夫之力，足能壞彼百千之眾，殺害眾 生，不可稱計，不可以一世之榮，作永世之 罪。 |
"Although I don't have the wealth of the seven treasures, the subordinates of the ministers, and the soldiers of the four tribes, although the king has many soldiers, the strength of one man like me today is enough to destroy hundreds of thousands of people and kill all living beings. It is incalculable." You cannot be proud in one life and commit eternal sin. |
我今可出此城，更在他國，使無鬪諍。』 |
Now I can leave this city and stay in other countries without any trouble. 』 |
「爾時，長壽王不語臣佐，將第一夫人，及將 一人，出舍衛城，入深山中。 |
"At that time, King Changshou, without saying a word to his ministers, took his first lady and one of his generals out of Savatthi City and into the deep mountains. |
是時，舍衛城中 臣佐、人民，以不見長壽王，便遣信使，往詣 梵摩達王所，而作是說： |
At that time, the ministers and people in Savatthi City, because they did not see King Longevity, sent messengers to King Brahmada and said as follows: |
『唯願大王來至此 土，今長壽王莫知所在。』 |
"I only wish that the great king could come to this land. I don't know where the longevity king is now." 』 |
是時，梵摩達王來 至迦尸國中，而自治化。 |
At that time, King Brahmanda came to Kashi's country and became autonomous. |
「然長壽王有二夫人， 皆懷妊，臨欲在產。 |
"However, King Changshou has two wives, both of whom are pregnant and about to give birth. |
是時，夫人自夢在都市 中生，又日初出，四部之兵，手執五尺刀，各 共圍繞，而獨自產無有佐者。 |
At that time, the lady was born in a dream in the city, and the sun was just rising. Soldiers from the four tribes, holding five-foot swords in each hand, surrounded her, but she was alone without any help. |
見已，便自驚 覺，以此因緣白長壽王。 |
Seeing this, he was startled and realized that he was the King of Longevity. |
王告夫人曰： |
The king told his wife: |
『我 今在此深山之中，何緣乃當在舍衛城內， 在都市中產乎？ |
I am here in the mountains. Why should I give birth in Savatthi City and in the city? |
汝今欲生者，當如鹿生。』 |
If you want to live now, you should live like a deer. 』 |
是時，夫人曰： |
At that time, the lady said: |
『設我不得如此產者，正爾取 死。』 |
"If I were not able to give birth like this, I would be willing to die." 』 |
是時，長壽王聞此語已，即於其夜，更改 衣服，不將人眾，入舍衛城。 |
At that time, King Changshou heard this, and at night, he changed his clothes, and did not send the people to the guard city. |
「時，長壽王有一 大臣，名曰善華，甚相愛念。 |
"At that time, King Changshou had a minister named Shanhua, who loved each other very much. |
有小事緣出城， 而見長壽王入城。 |
Due to a small incident, I went out of the city and saw the longevity king entering the city. |
時，彼善華大臣熟視王已， 便捨而去，嘆息墮淚，復道而行。 |
At that time, Minister Shanhua saw the king familiarly, so he left, sighed and shed tears, and resumed his journey. |
時，長壽王 便逐彼大臣，將在屏處而語言； |
At that time, the longevity king chased the minister and spoke at the screen; |
『慎莫出 口。』 |
"Be careful not to speak out." 』 |
大臣對曰： |
The minister said: |
『如大王教，不審明王有何教 勅？』 |
"Like the Great King's teachings, what kind of teachings would the King have if you don't examine the Ming Dynasty?" 』 |
長壽王曰： |
The longevity king said: |
『憶我舊恩，便有反復。』 |
"Recalling my old kindness, there will be repetitions. 』 |
時臣對 曰： |
Tokiomi said to him: |
『大王有教令，我當辦之。』 |
"Your Majesty has a decree, and I shall carry it out." 』 |
長壽王曰： |
The longevity king said: |
『我夫 人者，昨夜夢在市中產，又有四部之兵而 見圍遶，生一男兒，極自端正。 |
My wife, I dreamed last night that I was in the middle of the city, surrounded by soldiers from the four tribes, and gave birth to a son, who was extremely upright. |
若不如夢產 者，七日之中，當取命終。』 |
If it is not as good as the one who gave birth in a dream, he will die within seven days. 』 |
大臣報曰： |
The minister reported: |
『我令 堪辦此事，如王來勅。』 |
"My order is worthy of handling this matter, just like the king's order." 』 |
作此語已，各捨而 去。 |
Having said this, everyone left. |
「是時，大臣便往至梵摩達王所。 |
"At that time, the minister went to the residence of King Brahmada. |
到已，而作 是說： |
When it's over, it means: |
『七日之中，意欲觀看大王軍眾： |
"In seven days, I want to watch the king's army: |
象兵、馬 兵、車兵、步兵，竟為多少。』 |
How many elephant soldiers, horse soldiers, chariot soldiers, and infantry are there? 』 |
是時，梵摩達勅左 右曰： |
At that time, Brahmanda gave an order to the left and right: |
『時催上兵眾，如善華語。』 |
"At that time, he urged the troops to come forward, as if he was good at speaking Chinese." 』 |
是時，善華大 臣七日之中即集兵眾，在舍衛都市中。 |
At that time, Minister Shanhua gathered his troops in the city of Savatthi within seven days. |
是時， 彼夫人七日之中，來在都市中。 |
At that time, the lady came to the city within seven days. |
時，善華大臣 遙見夫人來，便作是說： |
At that time, Minister Shanhua saw his wife coming from a distance, so he said: |
『善來，賢女！今正是 時。』 |
"Come on, virtuous girl!" Today is the time. 』 |
「爾時，夫人見四部兵眾已，便懷歡喜，勅 左右人，施張大幔。 |
"At that time, when the lady saw that the soldiers of the four tribes were gathered, she was filled with joy and ordered the people on her left and right to spread the curtain. |
時，夫人日初出時，便生男 兒，端政無雙，世之希有。 |
At that time, when the wife first came out, she gave birth to a son, who was unparalleled in political affairs and rare in the world. |
時，夫人抱兒還詣 山中。 |
At that time, the lady returned to the mountains with her son in her arms. |
時，長壽王遙見夫人抱兒而來，便作 是語： |
At that time, the longevity king saw his wife coming with her baby in her arms from a distance, so he said: |
『使兒老壽，受命無極。』 |
"My son will grow old and live long, and his orders will be endless." 』 |
夫人白王： |
Mrs. White King: |
『願王 當與立字！』時，王即以立字，名曰長生。 |
"I hope the king will be with you!" ” At that time, the king immediately established the character and named it Changsheng. |
「時，長 生太子年向八歲。 |
"At that time, the Changsheng Prince was eight years old. |
父王長壽有小因緣入 舍衛城。 |
My father's longevity was due to a small fate and he entered the Acropolis. |
爾時，長壽王昔臣劫比，見王入城， 從頭至足而熟觀視。 |
At that time, the former minister of the longevity king, Jiebi, saw the king entering the city, and watched him from head to toe. |
見已，便往至梵摩達王 所。 |
Seeing this, he went to the residence of King Brahmanda. |
到已，而作是說： |
It's already here, and Zuo said: |
『大王！極為放逸，長壽王 者今在此城。』 |
"Your Majesty! Extremely carefree, the King of Longevity is here in this city now. 』 |
時，王瞋恚，勅左右人催收捕 長壽王。 |
At that time, the king was angry and ordered his people to arrest the longevity king. |
「是時，左右大臣將此劫比，東西求 索。 |
"At that time, the ministers on the left and right compared these tribulations and searched for things. |
時，劫比遙見長壽王，便目示語大臣 曰： |
At that time, Jiebi saw the longevity king in the distance, and he looked at the minister and said: |
『此是長壽王。』 |
"This is the longevity king." 』 |
即前收捕，至梵摩達王所。 |
Immediately, they went forward to arrest them and arrived at the residence of King Brahmada. |
到 已，白言： |
Already arrived, Bai Yan: |
『大王！長壽王者此人身是。』 |
"Your Majesty! This person is the King of Longevity. 』 |
國中人民， 悉皆聞知捉得長壽王身。 |
All the people in the country have heard that they have captured the body of the longevity king. |
「時，夫人亦復聞 長壽王為梵摩達所捉得，聞已，便作是念： |
"At that time, Madam also heard again that the King of Longevity was captured by Brahmanda. After hearing this, she thought as follows: |
『我今復用活為？ |
"What am I going to do now? |
寧共大王一時同命。』 |
Ning Gong, the great king, lives together at the same time. 』 |
是時， 夫人即將太子入舍衛城。 |
At that time, the lady was about to move the prince into the acropolis. |
夫人語太子曰： |
The lady said to the prince: |
『汝今更求活處。』 |
"Now you are seeking a place to live." 』 |
時，長生太子聞已，默然不語。 |
At that time, Prince Changsheng heard this and remained silent. |
時，夫人徑往至梵摩達王所，王遙見來，歡喜 踊躍，不能自勝，即勅大臣： |
At that time, the lady went straight to the residence of King Brahmada. When the king saw him coming from afar, he jumped for joy and couldn't help himself, so he ordered his ministers: |
『將此夫人及長 壽王，至四衢道頭，分作四分。』 |
"Take this lady and the longevity king to the head of the four-way road and divide it into four parts." 』 |
時，諸大臣受 王教令，將長壽王及夫人身，皆取返縛，遶 舍衛城，使萬民見。 |
At that time, the ministers received the king's instructions and took the bodies of King Longevity and his wife back, bound them, and surrounded them around the city so that all the people could see them. |
爾時，人民之類，莫不痛 心！ |
At this time, the people, everyone, will feel sad! |
「時，長生太子在大眾中，見將父母詣市 取殺，顏色不變。 |
"At that time, Prince Changsheng saw his parents being executed in the market, but his expression did not change. |
時，長壽王還顧告長生曰： |
At that time, King Changsheng also told Changsheng: |
『汝莫見長，亦莫見短。』 |
"Don't see your strengths or weaknesses. 』 |
爾時，便說此偈： |
Then he said this verse: |
「『怨怨不休息， 自古有此法， |
"'Resentment never rests, this method has existed since ancient times. |
無怨能勝怨， 此法終不朽。』 |
No resentment can overcome resentment, this method will be immortal. 』 |
「是時，諸臣自相謂曰： |
"At that time, the ministers said to each other: |
『此長壽王極為愚惑，長 生太子竟是何人，在我等前而說此偈？』 |
"This King of Longevity is extremely confused. Who is the Prince of Longevity who speaks this verse in front of us?" 』 |
時， 長壽王告諸臣曰： |
At that time, King Changshou told his ministers: |
『我不愚惑，但其中智者 乃明吾語耳。 |
"I am not foolish, but the wise among them understand my words. |
諸賢當知，以我一夫之力， 足能壞此百萬之眾。 |
All sages should know that with the power of one man, I can destroy millions of people. |
然我復作是念： |
Then I repeated it and read: |
「此眾 生類死者難數，不可以我一身之故，歷世 受罪。 |
"There are countless living beings like this who have died, and I cannot bear the consequences of this in my lifetime. |
怨怨不休息，自古有此法，無怨能 勝怨，此法終不朽。」 |
Resentment will never rest. This method has existed since ancient times. Resentment can be overcome without resentment. This method will never be immortal. " |
』 |
』 |
「時，彼諸臣將長壽王及 夫人身，到四衢道頭，分作四分，即而捨 去，各還所在。 |
"At that time, the ministers took the bodies of King Longevity and his wife to the end of the four thoroughfares, divided them into four parts, then threw them away and returned them to their respective places. |
時，長生太子向暮收拾薪草， 耶維父母而去。 |
At that time, Prince Changsheng gathered firewood from Xiangmu and left with his parents. |
「爾時，梵摩達王在高樓上， 遙見有小兒耶維長壽王及夫人身，見已， 勅左右曰： |
"At that time, King Brahmanda was on a high building. He saw his son King Yavi Changshou and his wife in the distance. When he saw them, he gave an order to his left and right: |
『此必是長壽王親里，汝催收捉 來。』 |
"This must be the residence of the King of Longevity. Please hurry and capture him." 』 |
時，諸臣民即往詣彼，未到之頃，兒已走 去。 |
At that time, all the subjects went to visit him. Before they arrived, he had already left. |
「時，長生太子便作是念： |
"At that time, Prince Changsheng thought as follows: |
『此梵摩達王殺我 父母，又住我國中，我今當報父母之怨。』 |
"King Brahmada killed my parents and came to live in my country. I must now avenge my parents." 』 |
是 時，長生太子便往至彈琴師所。 |
At that time, Prince Changsheng went to the piano player's place. |
到已，便作是 說： |
When it’s over, just do it and say: |
『我今欲學彈琴。』 |
"I want to learn to play the piano today." 』 |
時琴師問曰： |
The piano master asked: |
『今汝姓誰？ |
Who is your last name now? |
父母為所在？』 |
Where are the parents? 』 |
小兒對曰： |
The child said to him: |
『我無父母，我本住 此舍衛城中，父母早死。』 |
"I have no parents. I originally lived in the city of Savatthi. My parents died early." 』 |
琴師報曰： |
The piano master reported: |
『欲學者便 學之。』 |
"If you want to be a scholar, learn it." 』 |
「比丘當知，爾時，長生太子便學彈琴 歌曲。 |
"Bhikkhu, you should know that at that time, the Immortal Prince was learning to play the harp and sing songs. |
時，長生太子素自聰明，未經數日，便能 彈琴歌曲，無事不知。 |
At that time, Prince Changsheng was already very smart. Within a few days, he could play the piano and sing songs without knowing anything. |
是時，長生太子抱琴 詣梵摩達王所，在象廐中，非人之時而獨 彈琴，並復清歌。 |
At that time, Prince Changsheng held his harp and went to the residence of King Brahmanda. In the elephant room, he played the harp alone and sang songs again. |
爾時，梵摩達王在高樓上， 聞彈琴歌曲之聲，便問勅左右人曰： |
At that time, King Brahmanda was on a high building. Hearing the sound of music and music, he asked the people around him: |
『此 何人在象廐中，而獨彈琴歌戲？』 |
"Who is here in the elephant room, playing music and singing alone?" 』 |
臣佐報曰： |
Chen Zuo reported: |
『此舍衛城中有小兒，而獨彈琴歌戱。』 |
"There is a child in the city of Savatthi, who is playing the piano and singing alone. 』 |
時， 王告侍者曰： |
At that time, the king told his waiter: |
『汝可約勅使此小兒來在 此戱，吾欲見之。』 |
"You can make an appointment to send this little boy to fight here. I want to see him." 』 |
時，彼使人喚此小兒， 來至王所。 |
At that time, he sent someone to call the child and bring him to the king's residence. |
是時，梵摩達王問小兒： |
At that time, King Brahmanda asked the child: |
『汝昨夜 在象廐中彈琴乎？』 |
"Did you play the piano in the elephant room last night?" 』 |
對曰： |
To say: |
『如是，大王！』梵摩達 曰： |
"Indeed, Your Majesty! ” Brahmanda said: |
『汝今可在吾側，彈琴歌舞，我當供給 衣被、飯食。』 |
"You can stay by my side now, playing the piano, singing and dancing, and I will provide you with clothes, quilts, and food." 』 |
「比丘當知，爾時，長生太子在梵 摩達前，彈琴歌舞，極為精妙。 |
"Bhikkhus, you should know that at that time, the Immortal Prince was playing the harp, singing and dancing in front of Brahmanda, which was extremely exquisite. |
時，梵摩達王聞 此琴音，極懷歡喜，便告長生太子： |
At that time, King Brahmanda heard the sound of the piano and was extremely happy, so he told the Immortal Prince: |
『當與吾 守藏珍寶。』 |
"Keep the treasure with me." 』 |
時，長生太子受王教勅，未曾有 失，恒隨王意，先笑後語，恒認王意。 |
At that time, the eternal prince accepted the king's instructions and never failed. He always followed the king's will, laughed first and then spoke, and always recognized the king's will. |
爾時，梵 摩達王復告勅曰： |
At that time, King Brahmanda replied: |
『善哉！善哉！汝今作人極為 聰明，今復勅汝宮內可否？ |
"How good!" How good! You are a very smart person now, can you please return to your palace now? |
汝斯知之。』 |
You know it. 』 |
是時， 長生太子在內宮中，以此琴音教諸妓女， 亦復使乘象馬妓術，無事不知。 |
At that time, Prince Changsheng was in the inner palace, using the music of the harp to teach the prostitutes, and he also taught prostitutes the art of riding elephants and horses, without knowing anything. |
「是時，梵 摩達意欲出遊園舘，共相娛樂，即勅長 生，催駕寶羽之車。 |
"At that time, Brahmanda wanted to go out to the garden and have fun together, so he ordered Changsheng to drive Baoyu's chariot. |
時，長生太子即受王教， 令尋駕寶羽之車，被象金銀鞍勒，還 來白王： |
At that time, Prince Changsheng received the king's instruction and ordered Xun to drive Baoyu's chariot. It was strapped with an elephant's gold and silver saddle and returned to King Bai: |
『嚴駕已辦，王知是時。』 |
"The strict command has been taken care of, and the king knows it is time." 』 |
梵摩達王乘 寶羽之車，使長生御之，及將四部兵眾。 |
King Brahmada rode on Baoyu's chariot, and sent Changsheng to control it, as well as his four armies. |
「時， 長生太子御車引導，恒離大眾。 |
"At that time, the immortal prince drove the chariot to guide him, and he was always away from the crowd. |
時，梵摩達 王問長生太子曰： |
At that time, King Brahmanda asked the Immortal Prince: |
『今日軍眾，斯為所在？』 |
"Where are the troops today?" 』 |
長 生對曰： |
Changsheng said: |
『臣亦不知軍眾所在？』 |
"I don't know where the soldiers are?" 』 |
時王告曰： |
The king of that time told: |
『可 小停住，吾體疲極，欲小止息。』 |
"But I have to stop a little. My body is very tired and I want to stop a little." 』 |
時，長生太子 即自停住，使王懈息。 |
At that time, the Immortal Prince stopped himself and made the king relax. |
比頃，軍眾未至。 |
After a while, the army had not arrived. |
「比 丘當知，爾時，梵摩達王即枕太子長生膝上 睡眠。 |
"Bhikkhus, you should know that at that very moment, King Brahmanda was sleeping on the lap of the Prince of Immortality. |
時，長生太子以見王眠，便作是念： |
At that time, Prince Changsheng saw Wang Mian and thought as follows: |
『此王於我極是大怨，又取我父母殺之， 加住我國界，今不報怨者，何時當報怨？ |
"This king has a great grudge against me. He also took my parents and killed them, and blocked the borders of my country. If he doesn't complain now, when will he do so?" |
我今斷其命根。』 |
I cut off his lifeblood now. 』 |
時，長生太子右手自拔劍， 左手摸王髮，然復作是念： |
At that time, Prince Changsheng drew his sword with his right hand, touched the king's hair with his left hand, and then said these words again: |
『我父臨欲命 終時，而告我言： |
"When my father was about to die, he told me: |
「長生當知： |
"Longevity should be known: |
亦莫見長，亦莫 見短。」 |
Neither see the strengths nor see the shortcomings. " |
加說此偈： |
Add this verse: |
「『「怨怨不休息， 自古有此法， |
""Resentment never rests. This method has existed since ancient times. |
無怨能勝怨， 此法終不朽。」 |
No resentment can overcome resentment, this method will be immortal. " |
「『我今捨此怨。』 |
"'I will give up this grudge now.' |
即還內劍。 |
That is to return the inner sword. |
如是再三，復作是 念： |
If so again and again, repeat this thought: |
『此王於我極是大怨，又取我父母殺 之，加住我界，今不報怨者，何日當尅？ |
This king has a great grudge against me. He also took my parents to kill him and encircled my realm. If he doesn't complain now, when will he be defeated? |
我 今正爾斷此命根，乃名為報怨。』 |
I am cutting off this life root now, which is called revenge. 』 |
是時，復 作憶念： |
At this time, remember again: |
『汝長生，亦莫見長，亦莫見短。 |
"As long as you live forever, you will neither see the advantages nor the shortcomings. |
父 王有是教勅： |
Father Wang Youshi taught: |
「怨怨不休息，自古有此法，無 怨能勝怨，此法終不朽。」 |
Grudges never rest. This method has existed since ancient times. No resentment can overcome resentment. This method is immortal. |
我今可捨此怨。』 |
I can give up this resentment now. 』 |
即 還內劍。 |
That is, return the inner sword. |
「是時，王梵摩達夢見長壽王兒長生 太子，欲取我殺，即便恐懼，尋時得覺。 |
"At that time, King Brahmada dreamed that the longevity king and the longevity prince wanted to kill me. Even though he was afraid, he found out when he found it. |
時， 長生太子曰： |
At that time, Prince Changsheng said: |
『大王！何故驚起，乃至於斯？』 |
"Your Majesty! Why was he so startled that he was so shocked? 』 |
梵 摩達曰： |
Brahmanda said: |
『向者睡眠，夢見長壽王兒長生太 子拔劍欲取吾殺，是故驚耳。』 |
"While I was sleeping, I dreamed that the Prince of Longevity, the Prince of Longevity, drew his sword and wanted to kill me, so I was shocked. 』 |
「是時，長生太 子便作是念： |
"At that time, the Prince Changsheng thought as follows: |
『今此王已知我是長生太子。』 |
"Now this king knows that I am the Immortal Prince." 』 |
即右手拔劍，左手捉髮，而語王曰： |
That is, he drew the sword with his right hand and caught the hair with his left hand, and said to the king: |
『我今正 是長壽王兒長生太子，然王是我大怨，又取 我父母殺之，加住我國界，今不報怨，何日 當剋？』 |
"I am now the Prince of Longevity, the son of the Prince of Longevity. However, the King is my great grievance. He also killed my parents and blocked the borders of our country. If I don't complain now, when will I be defeated?" 』 |
時，梵摩達王即向長生而作是說： |
At that time, King Brahmanda immediately addressed himself to eternal life and said: |
『我 今命在汝手，願垂原捨，得全生命！』長生 報曰： |
"My life is now in your hands. I am willing to sacrifice my life and gain full life!" 』The longevity report said: |
『我可活王，然王不全我命。』 |
"I may live as a king, but the king will not grant my life." 』 |
王報長生： |
Wang reported longevity: |
『唯願垂濟，吾終不取汝殺！』是時，長生太 子與王共作言誓： |
"I only hope that I will help you, but I will never kill you!" ” At that time, the eternal prince and the king made an oath together: |
『俱共相濟命者，終不相 害。』 |
"Those who work together to support each other will never harm each other." 』 |
「比丘當知，爾時，長生太子即活王命。 |
"Bhikkhus, you should know that at this time, the Immortal Prince will live the life of the king. |
是 時，梵摩達王語長生太子言： |
At that time, King Brahmanda spoke to the Immortal Prince: |
『願太子還與 我嚴駕寶羽之車，還詣國界。』 |
"I hope that the prince will ride with me strictly in Baoyu's chariot and return to the country's borders." 』 |
是時，太子即 嚴駕寶羽之車，二人共乘，徑來至舍衛城。 |
At that time, Prince Yan drove Baoyu's chariot, and the two of them rode together and came to Savatthi City. |
「時，王梵摩達即集群臣而作是說： |
"At that time, King Brahmanda gathered his ministers together and said: |
『設卿等 見長壽王兒，欲取何為？』 |
"Suppose you and your ministers meet the Prince of Longevity, what do you want to do?" 』 |
其中或有大臣而 作是說： |
There may be a minister among them who said: |
『當斷手足。』 |
"You should cut off your limbs." 』 |
或有言： |
Or it is said: |
『當分身三段。』 |
"Be a clone of three parts." 』 |
或有言： |
Or it is said: |
『當取殺之。』 |
"Take him and kill him." 』 |
是時，長生太子在王側 坐，正身正意，思惟來言。 |
At that time, the Prince of Immortality was sitting beside the king, with his body and mind upright, thinking about what to say. |
時，梵摩達王躬自手 捉長生太子，語諸人言： |
At that time, King Brahmanda bowed his hands to catch the Immortal Prince and said to everyone: |
『此是長壽王兒長 生太子，此人身是。 |
This is the longevity king's son, the longevity prince, this person is. |
卿等勿得復有語，敢有 所說。 |
Don't you, sir, have any more words to say, or dare to say anything. |
所以然者，長生太子見活吾命，吾亦 活此人命。』 |
Therefore, if the Prince of Immortality sees that he can live my life, I will also live this life. 』 |
時，諸群臣聞此語已，歎未曾有： |
At that time, all the officials heard this and sighed that it had never happened before: |
『此王、太子甚奇！甚特！及能於怨而不報怨。』 |
"This king and prince are very strange!" Shit! And be able to complain without complaining. 』 |
「時，梵摩達王問長生曰： |
"At that time, King Brahmanda asked Changsheng: |
『汝應取我殺，何故 見放，復不殺之。 |
You should take me to kill him. Why don't you kill him when you see him let go? |
將有何因緣？ |
What will be the cause? |
今願聞之。』 |
I would like to hear it now. 』 |
長 生對曰： |
Changsheng said: |
『大王！善聽，父王臨欲命終之時，而 作是說： |
"Your Majesty! Listen well, when my father was about to die, he said this: |
「汝今亦莫見長，亦莫見短。」 |
You can neither see the advantages nor the shortcomings now. |
又作是 語： |
Also as a saying: |
「怨怨不休息，自古有此法，無怨能勝 怨，此法終不朽。」 |
Grudges never rest. This method has existed since ancient times. No resentment can overcome resentment. This method will never die. |
是時，群臣聞父王此語，皆 相謂言： |
At that time, when the officials heard what the father said, they all said to each other: |
「此狂惑，多有所說，長生者竟是何 人？」 |
This crazy confusion, many people say, who is the immortal? |
長壽王對曰： |
The longevity king said: |
「卿等當知，其中有智之人，乃 明此語耳。」 |
You should know that there are wise people among them who understand these words. |
憶父王此語已，是故全王命 根耳。』 |
I have recalled my father’s words, so the whole king’s life is rooted in his ears. 』 |
梵摩達王聞此語已，甚奇所作，歎 未曾有，乃能守亡父教勅，不有所墮。 |
King Brahmanda heard this and was very surprised by what he had done. He sighed that he had never been able to abide by his late father's teachings without falling into any trouble. |
「時，梵 摩達王語太子曰： |
"At that time, King Brahmada said to the prince: |
『汝今所說之義，吾猶不 解，今可與吾說其義，使得意解。』 |
"I still don't understand the meaning of what you are saying now. Now you can explain it to me so that I can understand it." 』 |
時，長生太 子對曰： |
At that time, Prince Changsheng said to him: |
『大王！善聽！我當說之。 |
"Your Majesty! Listen well! I should say it. |
梵摩達王取 長壽王殺，設復長壽王本所有群臣極有親 者，亦當取王殺之； |
King Brahmāda takes the King of Longevity and kills him. If all the ministers of the King of Longevity are extremely close, they should also be killed by the King. |
設復梵摩達王所有臣 佐，復當取長壽王臣佐殺之，是謂怨怨終 不斷絕。 |
Suppose all the ministers and assistants of King Brahma Moda are restored, and they should be killed by the ministers and assistants of the long-lived king. This means that grievances and resentments will never be extinguished. |
欲使怨斷者，唯有無報人。 |
Those who want to put an end to resentment are those who have no retribution. |
我今 觀此義已，是故不害王也。』 |
I now consider this meaning, so I will not harm the king. 』 |
是時，梵摩達王 聞此語已，甚懷踊躍，不能自勝，此王太子 極為聰明，乃能廣演其義。 |
At that time, King Brahmada heard these words and was very excited and could not control himself. The prince was extremely smart and could express its meaning widely. |
「時，王梵摩達即向 懺悔： |
"At that time, King Brahmanda immediately confessed to: |
『是我罪過，而取長壽王殺之。』 |
"It was my fault that I took the longevity king to kill him." 』 |
即自脫 天冠與長生使著，復加嫁女，還付舍衛 國土、人民，尋付長生使領，王還波羅 ［木＊奈］ 治。 |
That is to say, he took off his heavenly crown and the envoy of Immortality, married a daughter again, returned the land and people of Savatthi, looked for the envoy of Immortality, and the king returned to Polo [Mu*nai] to rule. |
「比丘當知，然古昔諸王有此常法； |
"Bhikkhus, you should know that kings in ancient times had this common practice; |
雖有 此諍國之法，猶相堪忍，不相傷害。 |
Although there is such a way of opposing the country, we still tolerate each other and do not harm each other. |
況汝等 比丘，以信堅固，出家學道，捨貪欲、瞋恚、愚 癡心，今復諍競不相和順，各不相忍而不 懺改。 |
How about you, bhikkhus, you have established your faith, become a monk and studied the Way, and you have given up greed, anger, ignorance and delusion. Now you are quarreling and competing with each other, and you are not in harmony with each other. You are not tolerant and do not repent. |
諸比丘！當以此因緣，知鬪非其宜然。 |
Monks! When you use this cause and condition, you know that it is not appropriate to do so. |
同一師侶，共一水乳，勿共鬪訟。」 |
The same master and couple share the same water and milk, and they should not file lawsuits together. " |
爾時，世尊便 說此偈： |
At that time, the World-Honored One spoke this verse: |
「無鬪無有諍， 慈心愍一切， |
"There is no quarrel, no quarrel, and a compassionate heart is sympathetic to everything. |
無患於一切， 諸佛所歎譽。 |
Free from all dangers, praised by all the Buddhas. |
「是故，諸比丘！當修行忍辱。 |
"Therefore, monks, practice patience. |
如是，諸比丘！當 作是學。」 |
So it is, monks! Think of it as learning. " |
是時，拘深比丘白世尊曰： |
At that time, Bhikkhu Koshen said to the World-Honored One: |
「唯願世 尊勿慮此事，我等自當分明此法。 |
"I only hope that the World Honored One will not worry about this matter. We should understand this method clearly. |
世尊！ 雖有此語，其事不然。」 |
World Honored One! Although this statement is made, it is not the case. " |
是時，世尊便捨而去， 詣跋耆國。 |
At that time, the World-Honored One left and went to the country of Baqi. |
爾時，跋耆國中有三族姓子： |
At that time, there were three clans with surnames in the Baqi Kingdom: |
阿那律、難提、 金毘羅。 |
Analudu, Nanti, Jinpiluo. |
然彼族姓子，共作制限： |
However, the surname of that clan is Zi, and there are restrictions: |
其有出 乞食者，後住者便掃灑地使淨，事事不乏。 |
There are those who go out to beg for food, and those who live behind them will sweep and scatter the ground to make it clean, and there will be no shortage of everything. |
其得食來者分與使食，足者則善，不足者 隨意所如。 |
Those who get food will share it and use it to eat. Those who have enough will be good, and those who have not enough will do as they please. |
有遺餘者，瀉著器中，便捨而 去。 |
If there are any leftovers, drain them into the vessel and throw them away. |
若復最後乞食來者，足者則善，不足者 便取器中食而自著鉢中。 |
If the last person comes to beg for food, those who have enough will be good; those who have not enough will take the food from the utensil and put it in the bowl. |
爾時，便取水瓶， 更著一處，即當一日掃除房舍，復更在閑 靜之處，正身正意，繫念在前，思惟妙法，然復 彼人終不共語，各自寂然。 |
At that time, he took a water bottle and put it in one place. After cleaning the house for the day, he returned to a quiet place, with his body and mind upright, his thoughts in front, and thinking about the wonderful Dharma. However, the two people finally stopped talking to each other and became silent. . |
爾時，尊者阿那律 思惟欲不淨想，念恃喜安而遊初禪。 |
At that time, the Venerable Anaruddha was thinking about the impure thoughts of desire, and he was reciting joy and peace and wandering in the first jhana. |
是時， 難提、金毘羅知阿那律心中所念，亦復思惟 欲不淨想，念恃喜安而遊初禪。 |
At that time, Nanti and Jinpiluo knew what Anaruta was thinking in his heart. He also thought about the impure thoughts of desire, and thought about the first jhāna of joy and peace. |
若復尊者 阿那律思惟二禪、三禪、四禪，爾時尊者難提、 金毘羅亦復思惟二禪、三禪、四禪。 |
If the venerable Anuruddha again meditates on the second, third, and fourth jhanas, then the venerable Nana will also meditate on the second, third, and fourth jhanas again. |
若復尊者 阿那律思惟空處、識處、不用處、有想無想 處，是時尊者難提亦復思惟空處、識處、不用 處、有想無想處。 |
If the venerable Anārīd again thinks about the place of emptiness, the place of consciousness, the place of no use, the place of thoughts but no thoughts, then the venerable Master will also think of the place of emptiness, the place of consciousness, the place of no use, the place of thoughts but no thoughts. |
若復尊者阿那律思惟滅盡 定，爾時尊者難提，亦復思惟滅盡定。 |
If the Venerable Aniruddha again thinks about the cessation of cessation, then the venerable Master Nanyan will also think about the cessation of cessation again. |
如此 諸法，諸賢思惟此法。 |
Such are the Dharmas, and all the sages ponder this Dharma. |
爾時，世尊往師子國 中。 |
At that time, the World-Honored One went to the country of his master. |
爾時，守國人遙見世尊來，便作是說： |
At that time, when the people who were guarding the country saw the Lord coming from afar, they said: |
「沙 門勿來入國中。 |
"Do not come into the country as a Samana. |
所以然者，此國中有 三族姓子，名阿那律、難提、金毘羅，慎莫觸嬈。」 |
Therefore, there are three clans in this country named Analudu, Nanti, and Jinpiluo. Be careful not to touch Rao. " |
是時，尊者阿那律以天眼清淨及天耳通，聞 守國人與世尊作如是說，使世尊不得 入國。 |
At that time, the Venerable Anaro, with his pure eyes and clear ears, heard that the people who were guarding the country spoke to the Blessed One, so that the Blessed One could not enter the country. |
是時，尊者阿那律即出告守門人曰： |
At that time, Venerable Analudu went out and told the gatekeeper: |
「勿遮，世尊今來，欲至此看。」 |
"Don't cover it up. The World Honored One is here now and wants to see it here." |
是時，尊者阿那律 尋入告金毘羅曰： |
At that time, Venerable Analudu came in and told Jinpiluo: |
「速來，世尊今在門外。」 |
Come quickly, the World Honored One is outside the door now. |
是 時，尊者三人即從三昧起，往至世尊所。 |
At that time, the three of them, the venerable ones, started from samadhi and went to the place where the Blessed One was. |
到 已，頭面禮足，在一面住，各自稱言： |
When they arrived, they were bowed to each other, and each said: |
「善來，世 尊！」尊者阿那律前取世尊鉢，尊者難提前敷 座，尊者金毘羅取水與世尊洗足。 |
"Well done, World Honored One!" The Venerable Anuruddha went to take the World Honored One's alms bowl, but it was difficult for the Venerable One to seat him in advance. The Venerable Jinpilao took water and washed the World Honored One's feet. |
爾時，世尊告阿那律曰： |
At that time, the World-Honored One told Anuruddha: |
「汝等三人在此和合， 無有他念，乞食如意乎？」 |
The three of you are here together and have no other thoughts. Are you going to beg for food as you wish? |
阿那律曰： |
Analu said: |
「如是。 |
"That's right. |
世 尊！乞食不以為勞。 |
World Honored One! Begging for food is not considered labor. |
所以然者，若我思惟初 禪時，爾時難提、金毘羅亦復思惟初禪。 |
Therefore, if I think about the first jhāna, then it is difficult to mention it, and Jinpilao also thinks about the first jhāna. |
若我 思惟二禪、三禪、四禪、空處、識處、不用處、有想 無想處、滅盡三昧，爾時難提、金毘羅亦復思 惟二禪、三禪、四禪、空處、識處、不用處、有想無 想處、滅盡定。 |
If I think about the second, third, and fourth jhanas, the place of emptiness, the place of consciousness, the place of no use, the place of thoughts and non-thoughts, and the samadhi of cessation, then it is difficult to mention it. Kampila also thinks about the second, third, and fourth jhanas, and emptiness. The place, the place of awareness, the place of no use, the place of thoughts but no thoughts, the concentration of cessation. |
如是，世尊！我等思惟此法。」 |
So, World Honored One! Let us think about this. " |
世 尊告曰： |
The World Honored One said: |
「善哉！善哉！阿那律！汝為頗有是時 更得上人法乎？」 |
Excellent! Excellent! Anaru! How can you be more worthy of human law? |
阿那律報曰： |
Analu reported: |
「如是。 |
"That's right. |
世尊！我 等更得上人法。」 |
World Honored One! I can't wait to follow the human laws. " |
世尊告曰： |
The World Honored One said: |
「何者是上人之 法？」 |
What is the Master's method? |
阿那律曰： |
Analu said: |
「有此妙法，出上人法上，若復 我等以慈心，遍滿一方，二方、三方、四方亦 復如是，四維上下亦復如是，一切中一切，以 慈心遍滿其中，無數無限，不可稱計，而自 遊戲。 |
"There is this wonderful method, which comes from the Master's Dharma. If we fill one side with loving-kindness, the same will happen in the two, three, and four directions. The same will happen in the upper and lower directions of the four dimensions. In everything, we will fill everything with loving-kindness. Countless and infinite, incalculable, just a game. |
復以悲心、喜心、護心，遍滿一方，二方、 三方、四方亦復如是，四維上下而自遊戲。 |
Again, fill one side with compassion, joy, and protection, and do the same with the two, three, and four directions, playing up and down in the four dimensions. |
是 謂，世尊！我等更得此上人之法。」 |
That’s right, World Honored One! We have even more access to this Master’s method. " |
爾時，尊者難 提、金毘羅語阿那律曰： |
At that time, the Venerable Nanti and Jinpiluo said to Anārü: |
「我等何日至汝許 問此義乎？ |
"When will I be able to ask you about the meaning of this? |
今在世尊前而自稱說。」 |
Now in front of the World-Honored One, I claim to speak. " |
阿那律 曰： |
Analu said: |
「汝等亦未曾至我許而問此義？ |
"You have never come to my permission to ask about this meaning? |
但諸天 來至我所而說此義。 |
But the gods came to me and spoke this meaning. |
是故，在世尊前而說 此義耳。 |
Therefore, I say this righteous ear in front of the World Honored One. |
但我長夜之中知諸賢心意，然諸 賢得此三昧故，在世尊前說此語耳。」 |
However, I know the thoughts of all the sages during the long night. However, the sages have attained this samadhi, so they spoke these words in front of the World Honored One. " |
爾 時，說此法時，長壽大將至世尊所，頭面禮 足，在一面坐。 |
At that time, while this Dharma was being preached, the longevity general came to where the World Honored One was and sat on one side with his head bowed and his face bowed. |
是時，長壽大將白世尊曰： |
At that time, the longevity general Bai Shizun said: |
「今 日，世尊與此諸人而說法乎？」 |
Will the World Honored One preach the Dharma to these people today? |
是時，世尊以 此因緣具向長壽大將說之。 |
At that time, the World-Honored One spoke of this cause and condition to the longevity general. |
是時，大將白 世尊曰： |
At that time, the general said to the World Honored One: |
「跋耆大國快得大利，有此三族姓 子而自遊化： |
"Baqi's great country is about to make great profits. With the sons of these three clans, it will be able to travel freely: |
阿那律、難提、金毘羅。」 |
Analudu, Nanti, Jinpiluo. " |
世尊告曰： |
The World Honored One said: |
「如是，大將！如汝所言，跋耆大國快得善利。 |
"That's right, General! As you said, the great country of Baqi will soon gain good benefits. |
且捨跋耆大國，摩竭大國快得善利，乃有 此三族姓子。 |
Apart from the great country of Baqi, the great country of Moji, which is rapidly gaining good benefits, has children of these three clans. |
若當摩竭大國人民之類，憶此 三族姓子，便長夜獲安隱。 |
If you, like the people of the great country of Moji, recall the names of these three clans, you will be safe for a long night. |
大將當知，若縣 邑城郭有此三族姓子者，彼城郭之中，人 民之類，長夜獲安隱。 |
The general should know that if there are sons of these three tribes in the city walls of the county, the people in that city will be safe for a long night. |
此三族姓子所生之 家，亦獲大利，乃能生此上尊之人，彼父母五 種親族，若當憶此三人者，亦獲大利。 |
The families born from the sons of these three clans will also gain great benefits. If they can give birth to this noble person, the five kinds of relatives of their parents, if we remember these three people, they will also gain great benefits. |
若復 天、龍、鬼神憶此三族姓子者，亦獲大利。 |
If the gods, dragons, ghosts and gods remember the sons of these three clans, they will also gain great benefits. |
若 有人歎說阿羅漢者，亦當歎說此三人。 |
If someone sighs and talks about Arhat, he should also sigh and talk about these three people. |
若 有人歎說無貪欲、無愚癡、無瞋恚者，亦當 歎說此三人。 |
If someone sighs that there is no greed, no ignorance, and no hatred, he should also sigh and say these three people. |
若有人歎說此福田者，亦當 歎說此三人。 |
If anyone sighs about this blessed field, he should also sigh about these three people. |
如我於三阿僧祇劫所行懃 苦，成無上道，使此三人成此法義。 |
Just as I have worked diligently for three asamkhya kalpas and achieved the supreme path, I have enabled these three people to achieve the meaning of this Dharma. |
是故， 大將！當於此三族姓子，起 歡 喜心。 |
That’s why, General! When the surnames of these three tribes arise, they will feel happy. |
如是，大 將！當作是學。」 |
If so, General! Think of it as learning. " |
爾時，大將聞世尊所說，歡喜 奉行。 |
At that time, the general heard what the Blessed One said and followed it with joy. |
24.9 （九）結 |
24.9 (9) Knot |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有三結使，繫縛眾 生，不能從此岸至彼岸。 |
"There are three knots that bind all living beings and cannot get from one shore to the other. |
云何為三？ |
Why is the cloud three? |
所謂 身邪、戒盜、疑。」 |
The so-called body evil, abstain from stealing and suspicion. " |
「彼云何名為身邪？ |
"What is the name of body evil? |
所謂 計身有我，生吾我之想，有眾生想，有命、 有壽、有人、有士夫、有緣、有著，是謂名為 身邪之結。 |
The so-called thinking that there is a self in the body, the thought of myself and myself, the thought of beings, the existence of fate, longevity, people, scholars, fate, and existence are called the knots of body evil. |
「云何名為疑結？ |
"Why is Yun called a knot of suspicion? |
所謂有我耶？ |
The so-called existence of me? |
無我耶？ |
No self? |
有生耶？ |
Are you alive? |
無生耶？ |
No life? |
有我、人、壽命耶？ |
Is there a me, a person, a lifespan? |
無我、人、壽命耶？ |
No self, no one, no life span? |
有父母耶？ |
Do you have parents? |
無父母耶？ |
No parents? |
有 今世、後世耶？ |
Is there this world and the hereafter? |
無今世、後世耶？ |
There is no this world or the hereafter? |
有沙門、婆羅 門耶？ |
Are there ascetics and brahmins? |
無沙門、婆羅門耶？ |
No Samana or Brahman? |
世有阿羅漢耶？ |
Are there any Arhats in this world? |
世 無阿羅漢耶？ |
Is there no Arhat in the world? |
有得證者耶？ |
Is there anyone who has attained enlightenment? |
無得證者耶？ |
No one has attained enlightenment? |
是謂名為疑結。 |
It is called doubtful knot. |
「彼云何名為戒盜結？ |
What is the name of the knot of quitting and stealing? |
所謂 戒盜者，我當以此戒生大姓家，生長者 家，生婆羅門家，若生天上及諸神中，是謂 名為戒盜結。 |
The so-called "abstain from stealing" means that I should take this precept to be born into a family with a big surname, a noble family, a Brahmin family. If I am born in the heaven and among the gods, it is called "abstain from stealing". |
「是謂，比丘！有此三結繫縛 眾生，不能從此岸至彼岸，猶如兩牛同一 軛，終不相離。 |
"That is to say, bhikkhu! These three knots bind all living beings and cannot move from one shore to the other, just like two oxen yoked together and never separated. |
此眾生類，亦復如是，三結所 繫，不能得從此岸至彼岸。 |
This kind of living beings are also like this. They are tied by the three knots and cannot get from one shore to the other. |
「云何此岸？ |
"Where is the cloud? |
云何 彼岸？ |
Where is the other side? |
所謂此岸者身邪是，彼岸者所謂身邪 滅是。 |
The so-called body evil on this shore is the so-called body evil on the other shore. |
是謂，比丘！三結繫縛眾生，不能從此 岸至彼岸。 |
That’s right, bhikkhu! The three knots bind all living beings and cannot move from one shore to the other. |
是故，諸比丘！當求方便，滅此三 結。 |
Therefore, monks! You should seek expediency to eliminate these three knots. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
24.10 （一〇）三昧 |
24.10 (10) Samadhi |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「此三三昧。 |
"This samadhi. |
云何為 三？ |
Why is it three? |
空三昧、無願三昧、無想三昧。 |
Samadhi of emptiness, Samadhi of no wish, Samadhi of no thought. |
「彼云何 名為空三昧？ |
"Why is that called empty samadhi? |
所謂空者，觀一切諸法，皆悉 空虛，是謂名為空三昧。 |
The so-called emptiness means that when observing all dharmas, they are all empty. This is called the samadhi of emptiness. |
「彼云何名為無 想三昧？ |
"What is the name of non-thinking samadhi? |
所謂無想者，於一切諸法，都無 想念，亦不可見，是謂名為無想三昧。 |
The so-called non-contemplation means that there is no thought of all dharmas and they are invisible. This is called non-conception samadhi. |
「云 何名為無願三昧？ |
"Yun, what is the name of Wishless Samadhi? |
所謂無願者，於一切諸法， 亦不願求，是謂名為無願三昧。 |
The so-called wishless person is not willing to seek any dharmas. This is called wishless samadhi. |
「如是，比 丘！有不得此三三昧，久在生死，不能 自覺寤。 |
"So, bhikkhu! If you don't have this samadhi, you'll be in birth and death for a long time, and you won't be able to realize it. |
如是，諸比丘！當求方便，得此三 三昧。 |
So it is, monks! You should seek expediency to obtain these three samadhis. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
幢、毘沙、法王 瞿默、神足化 |
Zhuang, Bisha, Dharma King Qumo, Shenzuhua |
齋戒、現在前 長壽、結、三昧 |
Fasting, present time, longevity, knot, samadhi |
增壹阿含經卷第十六 |
Addition to the Agama Sutra Volume 16 |
25.1 （一）諦 |
25.1 (1) Truth |
增壹阿含經卷第十七 |
The Seventeenth Volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修行四諦之法。 |
"Practice the Four Noble Truths. |
云何為四？ |
Why is the cloud four? |
所謂初苦諦，義不可盡，義不可 窮，說法無盡。 |
The so-called truth of primary suffering has inexhaustible meaning, inexhaustible meaning, and endless explanations. |
第二者苦習諦，義不可盡， 義不可窮，說法無盡。 |
The second one is to study the truth hard, the meaning is inexhaustible, the meaning is inexhaustible, and the Dharma is endless. |
第三者苦盡諦，義不 可盡，義不可窮，說法無盡。 |
The third is the truth of the end of suffering, inexhaustible righteousness, inexhaustible righteousness, and endless explanations. |
第四者苦出 要諦，義不可盡，義不可窮，說法無盡。 |
The fourth is the essence of suffering. The meaning is inexhaustible, the meaning is inexhaustible, and the teachings are endless. |
「彼 云何名為苦諦？ |
"What is the truth of suffering called? |
所謂苦諦者，生苦、老苦、病 苦、死苦、憂悲惱苦、怨憎會苦、恩愛別離苦、 所欲不得苦，取要言之，五盛陰苦，是謂名 為苦諦。 |
The so-called truth of suffering is the suffering of birth, the suffering of old age, the suffering of illness, the suffering of death, the suffering of sorrow and sorrow, the suffering of resentment and hatred, the suffering of separation from love and the suffering of not getting what one wants. To take the main point, the five negative sufferings are suffering, which is called the truth of suffering. . |
「彼云何名為苦習諦？ |
"What is the truth of suffering? |
所謂習諦 者，愛與欲相應，心恒染著，是謂名為苦習 諦。 |
The so-called truth of practice is that love and desire correspond to each other, and the mind is always stained. This is called the truth of practice of suffering. |
「彼云何名為苦盡諦？ |
"What is the truth of the end of suffering? |
所謂盡諦者，欲 愛永盡無餘，不復更造，是謂名為苦盡諦。 |
The so-called truth of the end of suffering is that desire and love will never be left behind and will never be recreated. This is called the truth of the end of suffering. |
「彼云何名為苦出要諦？ |
"What is the key to the emergence of suffering? |
所謂苦出要諦者， 謂賢聖八品道，所謂正見、正治、正語、正行、 正命、正方便、正念、正三昧，是謂名為苦出 要諦。 |
The so-called essential truth of the origin of suffering is called the eight-level path of sages. The so-called right view, right governance, right speech, right conduct, right livelihood, right expediency, right mindfulness, and right samadhi are called the essential essence of the origin of suffering. |
「如是，比丘！有此四諦，實有不虛，世尊 之所說，故名為諦。 |
"So, bhikkhu! There are these four truths. They are real and true. They are spoken by the World Honored One, so they are called truths. |
諸有眾生，二足、三足、四 足，欲者、色者、無色者，有想、無想者，如來最 上。 |
Among all living beings, whether they are two-legged, three-legged, or four-legged, those with desires, those with form, those with no form, those with thoughts and those without thoughts, Tathagata is the supreme. |
然成此四諦，故名為四諦。 |
However, these four truths are achieved, so they are called the Four Truths. |
是謂，比丘！有 此四諦。 |
That’s right, bhikkhu! There are these four truths. |
然不覺知，長處生死，輪轉五道。 |
However, he is not aware that he is good at birth and death, and rotates in the five paths. |
我 今以得此四諦，從此岸至彼岸，成就此 義，斷生死根本，更不復受有，如實知之。」 |
Now that I have attained these four truths, from this shore to the other shore, I have accomplished this meaning, cut off the foundation of life and death, and no longer feel existence, knowing it as it really is. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「今有四諦法， 如實而不知， |
"Now there are the Four Noble Truths, but they are as they are without knowing them. |
輪轉生死中， 終不有解脫。 |
In the cycle of life and death, there is no liberation. |
如今有四諦， 以覺以曉了， |
Now there are four truths, which can be understood and understood. |
以斷生死根， 更亦不受有。 |
By cutting off the root of birth and death, there will be no more existence. |
「若有四部之眾，不得此諦，不覺不知，便 隨五道。 |
"If there are people of the four classes who do not understand this truth and are not aware of it, they will follow the five paths. |
是故，諸比丘！當作方便，成此四 諦。 |
Therefore, monks! Use it as an expedient to achieve these four truths. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
25.2 （二）繞益 |
25.2 (2) Benefits |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此四法，多饒益 人。 |
"These four methods will benefit many people. |
云何為四？ |
Why is the cloud four? |
第一法者當親近善知識，第 二者當聞法，第三者當知法，第四者當法 法相明。 |
The first one should get close to a good teacher, the second one should hear the Dharma, the third one should know the Dharma, and the fourth one should understand the Dharma clearly. |
是謂，比丘！有此四法，多饒益人。 |
That’s right, bhikkhu! These four methods will benefit many people. |
是 故，諸比丘！當求方便，成此四法。 |
Yes, therefore, monks! You should seek convenience and achieve these four methods. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
25.3 （三）阿難 |
25.3 (3) Ananda |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告阿難曰： |
At that time, the World-Honored One told Ananda: |
「若如來出現於世 時，便有四未曾有法出現於世。 |
"If the Tathagata appears in the world, there will be four dharma that have never appeared in the world. |
云何為 四？ |
What is the number four? |
此眾生類多有所著，若說不染著法時， 亦復承受，念修行之，心不遠離。 |
These sentient beings have many things. If they are said to be uncontaminated and attached to the Dharma, they will also bear it, practice it with thought, and never stray away from it. |
若如來出 現於世時，有此四未曾有法出現於世，是 謂初未曾有法出現於世。 |
If the Tathagata appears in the world, there will be these four dharma that have never appeared in the world. This means that no dharma has ever appeared in the world in the beginning. |
「復次，阿難！輪轉不 住，恒在五道，正使欲說法時，亦復承受，心 不遠離。 |
"Again, Ananda! The wheel of the wheel cannot be stopped, and it is always in the five paths. When I want to preach, I will accept it again, and my mind will not be far away. |
若如來出現世時，有此二未曾有 法出現於世。 |
If the Tathagata appears in the world, there will be two unprecedented dharma in the world. |
「復次，阿難！此眾生類，恒懷憍 慢，不去心首，若使說法，亦復承受，心不遠 離。 |
"Again, Ananda! These living beings are always full of arrogance and do not let go of their minds. If the Dharma is given to them, they will bear it again and their minds will not be far away. |
然復，阿難！此眾生類，恒懷憍慢，不去須 臾，設復說法時，亦復承受，是謂第三未曾有 法出現於世。 |
Then come back, Ananda! This kind of living beings are always harboring arrogance and arrogance, which they will not let go for even a moment. Even if the Dharma is taught again, they will bear it again. This means that the third dharma has never appeared in the world. |
「復次，阿難！此眾生類，無明所 覆，設復說有明法時，亦復承受而不忘失。 |
"Again, Ananda! These sentient beings are covered by ignorance. Even if it is said that there is a clear Dharma, they will bear it without forgetting it. |
若復，阿難！說此有明、無明法時，而心意柔和， 恒喜修行。 |
If it comes back, Ananda! When you talk about the enlightened and unexplained Dharma, your mind will be gentle and you will always be happy to practice. |
是謂，阿難！若如來出現世時，便 有此四未曾有法出現於世。 |
That’s right, Ananda! If the Tathagata appears in the world, there will be these four unprecedented Dharmas appearing in the world. |
若有多薩阿 竭現在時，便有此四未曾有法出現於世。 |
If there is Dosa Aja in the present tense, then these four unprecedented dharmas will appear in the world. |
是故，阿難！當發喜心向如來所。 |
That’s why, Ananda! Be happy and look towards the Tathagata. |
如是，阿難！ 當作是學。」 |
So, Ananda! Think of it as learning. " |
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. |
25.4 （四）重擔 |
25.4 (4) Burden |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說擔，亦當 說持擔人，亦當說擔因緣，亦當說捨擔。 |
“Today I should talk about burdens, I should also talk about the person who holds the burden, I should also talk about the causes and conditions of carrying, and I should also talk about letting go of the burden. |
汝等比丘，諦聽！諦聽！善思念之，我今當說。」 |
You monks, listen carefully! Listen! If you think about it well, I will tell you now. " |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」是時，諸比丘從佛受 教。 |
World Honored One! ” At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「彼云何名為擔？ |
"What is the name of burden? |
所謂五盛 陰是。 |
The so-called five prosperous yins are. |
云何為五？ |
Why is the cloud five? |
所謂色、痛、想、行、識陰，是謂 名為擔。 |
The so-called form, pain, thoughts, formations, and consciousness are called burdens. |
「彼云何名為持擔人？ |
"What is the name of a bearer? |
所謂持擔 人者，人身是也。 |
The so-called person holding a burden refers to the human body. |
字某、名某，如是生，食如 是食，受如是苦樂，壽命長短，是謂名為 持擔人。 |
A person with a certain character and a certain name is born like this, eats like this, experiences joy and pain like this, and has a long or short lifespan. This is called a bearer. |
「彼云何名為擔因緣？ |
"What does it mean to bear karma? |
所謂擔因緣 者，愛著因緣是。 |
The so-called person who is responsible for causes and conditions is to love causes and conditions. |
與欲共俱，心不遠離，是謂 名為擔因緣。 |
Being together with desires and not far away from them is called taking care of causes and conditions. |
「彼云何名為當捨離擔？ |
"What does it mean to give up one's burdens? |
所 謂能使彼愛永盡無餘，已除、已吐。 |
The so-called love that can make that love last forever has been eliminated and spit out. |
是謂，比 丘！名捨離擔。 |
That’s right, bhikkhu! The name is separated from the burden. |
「如是，比丘！我今已說擔，已 說擔因緣，已說持擔人，已說捨擔，然諸如 來所應行者，我今已辦。 |
"So, bhikkhu! I have now spoken about burdening, I have spoken about the causes and conditions of burdening, I have spoken about the person who bears the burden, and I have spoken about letting go of the burden. However, I have now done what the Tathagata should do. |
若樹下、空處、露坐，常 念坐禪，莫行放逸。」 |
If you sit under a tree, in an empty place, or in the open, always think about sitting and meditating, and do not let yourself go. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「當念捨重擔， 更莫造新擔， |
“Remember to let go of heavy burdens, let alone create new ones. |
擔是世間病， 捨擔第一樂。 |
Carrying is a disease of the world, and giving up burden is the greatest joy. |
亦當除愛結， 及捨非法行， |
You should also get rid of the knot of love and give up illegal actions. |
盡當捨離此， 更不復受愛。 |
You should abandon this at all costs, let alone be loved any more. |
「是故，諸比丘！當作方便，捨離於擔。 |
"Therefore, bhikkhus, take it easy and let go of burdens. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
25.5 （五）四生 |
25.5 (5) Four lives |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此四生。 |
"There are these four lives. |
云何為 四？ |
What is the number four? |
所謂卵生、胎生、濕生、化生。 |
The so-called egg-birth, viviparity, moisture-birth, and metamorphosis. |
「彼云何名為 卵生？ |
"Why is it called egg-laying? |
所謂卵生者，鷄、雀、烏、鵲、孔雀、蛇、魚、 蟻子之屬，皆是卵生。 |
The so-called oviparous ones include chickens, birds, crows, magpies, peacocks, snakes, fish, and ants, all of which are oviparous. |
是謂名為卵生。 |
It is called egg-laying. |
「彼 云何名為胎生？ |
What is the name of viviparous birth? |
所謂人及畜生，至二足 蟲，是謂名為胎生。 |
The so-called viviparous birth of humans, animals, and even bipedal insects. |
「彼云何名為因緣生？ |
"What is the name of karma? |
所謂腐肉中虫、廁中虫、如尸中虫。 |
The so-called worms in carrion, worms in toilets, and worms in corpses. |
如是之 屬，皆名為因緣生。 |
Such attributes are all called arising from causes and conditions. |
「彼云何名為化生？ |
"What is the name of metamorphosis? |
所謂 諸天、大地獄、餓鬼、若人、若畜生，是謂名為 化生。 |
The so-called heavens, great hells, hungry ghosts, humans, and animals are called transformational rebirths. |
是謂，比丘！有此四生。 |
That’s right, bhikkhu! There are these four lives. |
諸比丘捨離此 四生，當求方便，成四諦法。 |
All monks should abandon these four lives and seek expediency to achieve the Four Noble Truths. |
如是，諸比丘！當 作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
25.6 （六）結 |
25.6 (6) Knot |
聞如是： |
Heard this: |
一時，尊者舍利弗、尊者目揵 連在羅閱城迦蘭陀竹園所。 |
At that time, the Venerable Shariputra and the Venerable Muqiao Lian were in the Bamboo Garden of Kalanda in Luoyue City. |
爾時，舍利弗告 諸比丘： |
At that time, Sariputta told the monks: |
「世間有此四人。 |
"There are four people in this world. |
云何為四？ |
Why is the cloud four? |
所謂第 一人者與結相隨，然內有結而不知。 |
The so-called first person is accompanied by knots, but there are knots inside without knowing it. |
或有 一人與結相隨，然內有結如實知之。 |
There may be a person who goes with the knot, but knows that there is a knot inside. |
或有 一人不與結相隨，然內無結如實而不知。 |
There may be a person who does not follow the knot, but does not know that there is no knot within him. |
或有一人不與結相隨，然內無結如實知 之。 |
There may be a person who does not follow knots, but knows that there are no knots within him. |
「諸賢當知，第一人者與結相隨，然內有 結而不知，此二有結人中，此人最為下賤。 |
"All sages should know that the first person is associated with knots, but he has knots within him and does not know it. Among the two people with knots, this person is the most despicable. |
所謂彼第二人與結相隨，內有結如實知 之，此人極為妙。 |
It is said that the second person accompanies knots and knows that there are knots within him. This person is extremely wonderful. |
彼第三人不與結相隨，內 無結如實而不知，此人於二無結人中，此 人最為下賤。 |
The third person does not follow the knot, and does not know the truth about the knot within him. This person is the most despicable among the two knotless people. |
所謂彼第四人不與結相隨， 內無結如實知之，此人於無結人中最為 第一。 |
It is said that the fourth person does not follow knots and knows that there are no knots within him. This person is the first among those without knots. |
諸賢當知，世間有此四人。」 |
All sages should know that there are these four people in the world. " |
是時，尊者 目連問舍利弗曰： |
At that time, the Venerable Maudgalyana asked Sariputta: |
「有何因緣，有結相隨人， 一人下賤，一人最妙？ |
"What's the reason why we have to be attached to each other, one person is despicable, and the other person is the best? |
復有何因緣，此二無結 人相隨，一人下賤，一人最妙？」 |
What's the reason why these two people go hand in hand, one is despicable, and the other is the best? " |
舍利弗對曰： |
Shariputra replied: |
「彼 與結相隨，內有結如實不知。 |
"He is accompanied by knots, and he does not know that there are knots in him. |
彼人作是念： |
That person thought: |
『我當作淨想。』 |
"I think of it as a pure thought. 』 |
彼便思惟作淨想。 |
Then he thought and made pure thoughts. |
當作淨想 時，便起欲心，以起欲心已，便有貪欲、瞋 恚、癡心而命終。 |
When thoughts are pure, the mind of desire arises. As soon as the mind of desire arises, there will be greed, anger, and delusion, and the person will die. |
爾時，不求方便，滅此欲 心，便有瞋恚、愚癡之心而命終。 |
At that time, if you do not seek convenience and eliminate this desire, you will end up with a mind of anger, ignorance and ignorance. |
目連當知， 猶如有人詣市買得銅器，塵土垢坌，極為 不淨。 |
Maudgalyana should know that it is like someone who goes to the market to buy copperware, which is covered with dust and dirt and is extremely impure. |
彼人不隨時摩抆，不隨時淨洗，然 彼銅器倍更生垢，極為不淨。 |
That person does not rub or cleanse at all times, but the bronze utensils will become dirty again and again, making them extremely unclean. |
此第一人亦復 如是，與垢相隨，內有結如實不知，彼便作 是念： |
The first person was also like this, accompanied by dirt, and there were knots within him, and he didn't know it was true, so he thought like this: |
『我當思惟淨想。』 |
"I should think clearly." 』 |
已思惟淨想，便生 欲心，已生欲心，則有貪欲、瞋恚、愚癡而命 終，不求方便，滅此欲心。 |
Once you have pure thoughts, you will have the mind of desire. If you have the mind of desire, you will have greed, anger, ignorance and end your life. If you do not seek convenience, you will destroy this mind of desire. |
「彼第二人與結相 隨，內有結如實知！『我今可捨淨想，思惟 不淨想。』 |
"The second person is accompanied by knots, and he knows that there are knots in him! 'I can now give up pure thoughts and think about impure thoughts.' |
彼已捨淨想，思惟不淨想，彼以 思惟不淨想，便不生欲心，求方便，不得者 得、不獲者獲、不及者及，便無貪欲、瞋恚、愚 癡，亦復無結而命終。 |
He who has given up pure thoughts and thinks about impure thoughts will not have desires and seek expediency. He will get what he doesn't get, what he doesn't get, what he can't get, and what he can't reach. He will no longer have greed, anger, ignorance, and will return. Life ends without knots. |
猶如有人從市中買 得銅器，塵垢所染，彼人隨時修治，洗蕩使 淨。 |
It is like someone buying a bronze vessel from the market and it is stained by dust and dirt. He then repairs it at any time and washes it to make it clean. |
此人亦復如是。 |
The same goes for this person. |
與結相隨，內有結如實 知之。 |
Along with the knot, there is a knot inside and you know it as it is. |
彼人便捨淨想，思惟不淨想，彼思惟 不淨想，更求方便，不得者得、不獲者獲、不 作證者教令得證，已無欲心、無瞋恚、愚 癡而命終。 |
That person abandons pure thoughts and thinks about impure thoughts. He thinks about impure thoughts and seeks expediency. Those who don’t get it get it. Those who don’t get it get it. Those who don’t bear witness get enlightenment. They have no desire, no hatred, no more ignorance, and end their lives. |
是謂，目連！有此二人與結相隨， 一人下賤，一人最妙。」 |
That’s right, Mulian! There are these two people who go hand in hand with the knot, one is the meanest and the other is the most wonderful. " |
目連曰： |
Mulian said: |
「復以何因緣， 使此二人不與結相隨，一人下賤，一人最 妙？」 |
What is the reason why these two people do not go hand in hand with each other, one is despicable and the other is the most wonderful? |
舍利弗曰： |
Shariputra said: |
「彼第三人不與結相隨，內無 結如實而不知。 |
"The third person does not go with the knot. He has no knot inside and does not know the truth. |
彼便作是思惟，我不求方 便思惟，不得者得、不獲者獲、不作證者而 作證。 |
He just thinks about it, I don’t seek convenience to think about it, those who don’t get it will get it, those who don’t get it will get it, and those who don’t testify will testify. |
彼人有欲心、瞋恚、愚癡所縛而命終。 |
That person is bound by desire, anger, and ignorance and ends his life. |
猶如有人詣市買銅器，塵垢所染，然不隨 時洗治，亦不隨時修治； |
It is like a person who goes to the market to buy copperware and it is stained by dust and dirt, but he does not wash it or repair it at any time; |
此第三人亦復如 是，不與結相隨，內無結如實不知，亦不 作是學，我當求方便，滅此諸結； |
This third person is also like this. He is not accompanied by knots. He has no knots and does not know the truth. He also does not practice this practice. I should seek expediency to eliminate these knots. |
而有貪 欲、瞋恚、愚癡之心而命終。 |
But if you have greed, anger, and ignorance, you will die. |
「彼第四人不與 結俱，內無結如實知之。 |
"The fourth person is not tied to knots, and knows that there are no knots within him. |
彼便作是思惟， 求方便，不得者得、不獲者獲、不作證者令 作證。 |
He then thinks like this, seeking convenience. Those who cannot get it will get it, those who don't get it will get it, and those who don't testify will be asked to testify. |
彼以無此結而命終，猶如有人詣 市，得好銅器極淨潔，復加隨時修治，磨洗 其器。 |
He who ends his life without this knot is like someone who went to the market and found a fine copper vessel that was extremely clean, and then repaired and polished the vessel at any time. |
爾時，彼器倍復淨好，此第四人亦復如 是，不與結相隨，內無結如實知之，彼便 作是思惟，求方便，不獲者獲、不得者得、不 作證者而作證，彼便無結使貪欲、瞋恚、愚 癡，身壞命終。 |
At that time, the vessel was clean and good again. The fourth person was also like this. He did not follow the knots and knew that there were no knots in him. He then thought about it and sought convenience. Those who did not get it got it. Those who did not get it got it. They did not bear witness. If he testifies, he will have no attachment to greed, anger, ignorance, and the destruction of his body and his life. |
是謂，目連！有此二人不與結 相隨，內無結如實知之，一人為上，一人下 賤。」 |
That’s right, Mulian! There are two people who do not follow the knot. They know it as it is without knot. One is superior and the other is inferior. " |
是時，尊者目連問舍利弗曰： |
At that time, the Venerable Maudgalyana asked Sariputta: |
「何以故名 曰結？」 |
Why is it called knot? |
舍利弗曰： |
Shariputra said: |
「目連當知，惡不善法，起諸 邪見，故名為結。 |
"Mulyana should know that evil and unwholesome dharmas give rise to all kinds of wrong views, so it is called knot. |
或復有人而作是念： |
Maybe someone else will think this: |
『如來 問我義已，然後與諸比丘說法，不問餘 比丘義，而如來與比丘說法。』 |
"The Tathagata has asked me about my righteousness, and then he has spoken the Dharma to all the monks. He has not asked the remaining bhikkhus about my righteousness, but the Tathagata has spoken the Dharma to the monks." 』 |
或復有是 時，世尊語餘比丘而說法，然不語彼比丘 如來說法。 |
Perhaps at that time, the World-Honored One spoke to another bhikkhu and preached the Dharma, but he did not speak to that bhikkhu and the Tathagata preached the Dharma. |
『如來不語我與比丘說法。』 |
"The Tathagata did not speak and I spoke to the bhikkhu. 』 |
或有 不善，或有貪欲。 |
Maybe there is something unwholesome, or there is greed. |
既有不善，又有貪欲，此二 俱不善。 |
There is both unwholesomeness and greed, both of which are unwholesome. |
「或復有時，比丘作是念： |
"Sometimes a bhikkhu will think this: |
『我恒在諸 比丘前而入村乞食，不使餘比丘在比丘 前而入村乞食。』 |
"I always go to the village to beg in front of other bhikkhus, and I will not let other bhikkhus go to the village to beg in front of the bhikkhus." 』 |
或有是時，餘比丘在前而 入村乞食，不使彼比丘在比丘前而入村 乞食。 |
It may happen that a bhikkhu goes to the village to beg for alms. Do not let that bhikkhu go to the village to beg for alms. |
『我不在比丘前而入村乞食。』 |
"I went into the village to beg for alms instead of being in front of the bhikkhu. 』 |
既有不 善，又有貪欲，此二俱不善。 |
There is both unwholesomeness and greed, both of which are unwholesome. |
「目連當知，或復 有是時，比丘作是念： |
"Mulkayana should know that when this happens again, the bhikkhu thinks as follows: |
『我當在比丘前坐，先 前受水，先前得食，不使餘比丘先比丘坐， 先前受水，先前得食。』 |
"I should sit in front of a bhikkhu, receive water first, and get food first. I should not let Bhikkhu sit before a bhikkhu, receive water first, and get food first." 』 |
或復有時，餘比丘在 比丘前坐，先前受水，先前得食，不使彼比 丘在比丘前坐，先前受水，先前得食。 |
Or sometimes, another bhikkhu sits in front of a bhikkhu, received water before, and received food beforehand. Do not let that bhikkhu sit in front of a bhikkhu, received water before, and received food before. |
『我不 在比丘前坐，先前受水，先前得食。』 |
"I don't sit in front of a bhikkhu, before I receive water or before I get food. 』 |
既有不 善，又有貪欲，此二俱不善。 |
There is both unwholesomeness and greed, both of which are unwholesome. |
「或復有時，比丘 作是念： |
"Sometimes, a bhikkhu will think this: |
『我食已與檀越說法，不使餘比丘 食訖與檀越說法。』 |
"I have already spoken the Dharma to Tan Yue after eating, and I will not allow Bhikkhu Yu to finish eating and speak the Dharma to Tan Yue." 』 |
或復有時，餘比丘食竟與 檀越說法，不使彼比丘食竟與檀越說 法。 |
Or sometimes, Bhikkhu Bhikkhu actually preached the Dharma to Tan Yue, but Bhikkhu Bhikkhu did not teach Dharma to Tan Yue. |
『不使我食竟與檀越說法。』 |
"He didn't let me eat, so he taught Tan Yue the Dharma." 』 |
既有不善，又 有貪欲，此二俱不善。 |
There is both unwholesomeness and greed, both of which are unwholesome. |
「或復有時，比丘作是 念： |
"Sometimes a bhikkhu will think as follows: |
『我當至園中，與長者婆羅門說法，不 使餘比丘至園中，與長者婆羅門說法。』 |
"I should go to the garden and speak the Dharma to the elder Brahmin. I will not let Bhikkhu go to the garden and preach the Dharma to the elder Brahman." 』 |
或 復有時，餘比丘至園中，與長者婆羅門說 法，不使餘比丘至園中，與長者婆羅門說 法。 |
Or sometimes, Bhikkhu I went to the garden to preach Dharma to the elder Brahmin, but I was not allowed to go to the garden to preach Dharma to the elder Brahmin. |
『不使我至園中，與長者婆羅門說法。』 |
"Don't let me go to the garden to speak to the elder Brahmin. 』 |
既有不善，又有貪欲，此二俱不善。 |
There is both unwholesomeness and greed, both of which are unwholesome. |
「或復有 時，比丘作是念： |
"Perhaps another time, a bhikkhu will think as follows: |
『我今犯戒，使諸比丘不知 我犯戒。』 |
"I have violated the precepts now, so that the monks will not know that I have violated the precepts." 』 |
或復有時，彼比丘犯戒，諸比丘知 此比丘犯戒，既有不善，又有貪欲，此二俱 不善。 |
Sometimes, the bhikkhu violates the precepts, and the monks know that this bhikkhu has violated the precepts and is both unwholesome and greedy. Both of these are unwholesome. |
「或復有時，比丘作是念： |
"Sometimes a bhikkhu will think this: |
『我今犯戒，不 使餘比丘語我言犯戒。』 |
"I have violated the precepts now, and I will not let Bhikkhu Yu tell me that I have violated the precepts." 』 |
或復有時，彼比丘 犯戒，餘比丘語言犯戒。 |
Sometimes, that bhikkhu violates the precepts, and another bhikkhu violates the precepts by speaking. |
既有不善，又有 貪欲，此二俱不善。 |
There is both unwholesomeness and greed, both of which are unwholesome. |
「或復有時，彼比丘作是 念： |
"Sometimes, that bhikkhu thought: |
『我今犯戒，使清淨比丘告我，不使不 清淨比丘告我。』 |
"Now that I have violated the precepts, I will have the pure bhikkhu sue me, but I will not have the impure bhikkhu sue me." 』 |
或復有時，不清淨比丘告彼 比丘言： |
Sometimes, an impure bhikkhu tells him: |
『彼比丘犯戒。』 |
"That bhikkhu violated the precepts." 』 |
既有不善，又有貪欲， 此二俱不善。 |
There is both unwholesomeness and greed, both of which are unwholesome. |
「或復有時，比丘作是念： |
"Sometimes a bhikkhu will think this: |
『我今犯 戒。 |
I have violated the precept now. |
若有比丘告我者，當在屏處，不在大 眾之中。』 |
If any bhikkhu sues me, he should do so at the screen, not among the crowd. 』 |
或復有時，彼比丘犯戒，在大眾中 告語，不在屏處。 |
Sometimes, the bhikkhu violates the precepts and makes a speech in front of the crowd, not at the screen. |
比丘復作是念： |
The bhikkhu repeated his thoughts: |
『此諸比丘 在大眾中告我，不在屏處。』 |
"These monks are suing me in the crowd, not at the screen. 』 |
既有不善，又 有貪欲，此二俱不善。 |
There is both unwholesomeness and greed, both of which are unwholesome. |
「目連當知，此諸法之 本，興起此行者，名為結使。 |
"Mulyana should know that this is the root of all dharma, and the person who gives rise to this practice is called the Jieshi. |
目連！復知諸有 四部之眾，犯此行者，皆共聞知。 |
Mulian! I further understand that all the people of the four tribes who commit this act have all heard and heard about it. |
雖言我行 阿練若，在閑靜之處，正使著五納衣，恒行 乞食，不擇貧富，行不卒暴，往來住止，坐起 動靜，言語默然，彼比丘作是念： |
Although I said that I am walking in a quiet place, I am wearing my five-ton robe, constantly begging for food, not choosing between rich and poor, not doing violent things, going back and forth, sitting up and moving, speaking silently, this bhikkhu said this read: |
『使比丘、比丘 尼、優婆塞、優婆夷斯諸梵行者，恒來供養我。』 |
"Let the bhikkhus, bhikkhunis, Upasakas, Upasikas and other Brahma-walkers always come and make offerings to me. 』 |
彼比丘雖有是念，然四部眾亦不隨時供 養。 |
Even though that bhikkhu had this thought, the four tribes of people would not make offerings at any time. |
所以然者，以彼比丘惡不善行未除故， 見聞念知。 |
Therefore, because the bhikkhu's evil and unwholesome deeds have not been eliminated, he sees, hears and remembers. |
猶如有人，一銅器極為清淨，復以 不淨盛著銅器中，復以餘器蓋其上，持行 詣國界。 |
It is like a person who takes an extremely pure bronze vessel and puts it inside the bronze vessel filled with impurities. He then covers it with the remaining vessels and maintains the boundaries of the country. |
眾人見已，問彼人曰： |
When everyone saw it, they asked him: |
『君所持者是 何物乎？ |
What is it that you are holding? |
我等欲得觀見。』 |
I want to see it. 』 |
是時，眾人素既飢儉， 謂呼： |
At that time, everyone was hungry and frugal, so they shouted: |
『是好飲食。』 |
"It's good food." 』 |
尋發器蓋，然是不淨，皆共 得見。 |
The cover of the hair finder is not clean, so we can all see it. |
此比丘亦復如是。 |
This bhikkhu is also like this. |
雖有阿練若行， 隨時乞食，著五納衣，正身正意，繫念在前，彼 雖生此念： |
Although there is A Lian Ruo Xing, begging for food at any time, wearing five robes, keeping his body and mind upright, and keeping his thoughts in front of him, he may have this thought: |
『欲使諸梵行者，隨時來供養。』 |
"Those who wish to be a Brahma should come and make offerings at any time. 』 |
然 復諸梵行人，不隨時供養。 |
However, all Brahma practitioners do not make offerings at any time. |
所以然者，以 彼比丘惡不善法結使未盡故。 |
This is so because the bhikkhu's negative and unwholesome dharma ties have not yet been exhausted. |
「目連當知，諸 有比丘無此惡不善法，結使已盡，見聞念 知，雖在城傍行，猶是持法之人。 |
"Mulkayana should know that there are monks who do not have such evil and unwholesome dharma. They have completed their duties and have seen, heard and thought about it. Even though they are walking around the city, they are still Dharma- upholders. |
或受人請， 或受長者供養，彼比丘無此貪欲之想。 |
He may be invited by others or receive offerings from elders, but that bhikkhu has no such greedy thoughts. |
是時， 四部之眾及諸梵行者，皆來供養。 |
At that time, all the people from the four sects and all the Brahma practitioners came to make offerings. |
所以然者， 以彼比丘行清淨故，皆見聞念知。 |
Therefore, because the bhikkhu's conduct is pure, he sees, hears, thinks and knows. |
猶如有 人有好銅器，盛好飲食，氣味極香，復以物 蓋其上，持行詣國界，眾人見已，問彼人曰： |
It is like a man who has a fine copper vessel to hold good food and drink. The smell is extremely fragrant. He then covers it with something and travels across the borders of the country. When everyone sees it, he asks this person: |
『此是何物，我等欲得觀見。』 |
"What is this? We want to see it." 』 |
時尋發看，見 是飲食，皆共取食。 |
When I looked around, I saw food and drink, and they all ate together. |
此亦如是，比丘見聞念 知，雖在城傍行，受長者供養，彼不作是念： |
In the same way, when a bhikkhu sees, hears, and thinks, he knows that even though he is walking near the city and receiving offerings from the elders, he does not think like this: |
『使諸梵行者來供養我。』 |
"Let all the Brahmacharyas come and support me." 』 |
然復諸梵行者，皆 來供養之。 |
However, all those who have returned to the holy life will come to support him. |
所以然者，以彼比丘惡不善行 以除盡故。 |
The reason why this is so is because the bhikkhu has done all the bad and unwholesome deeds. |
是故，目連！以此諸行故，名為 結使。」 |
That’s why, Maud Lian! Because of these actions, it is called "Jie Shi". " |
是時，尊者大目揵連歎曰： |
At that time, the Venerable One sighed and said: |
「善哉！善哉！舍 利弗！所以然者，我昔遊此羅閱城迦蘭陀 竹園所，到時著衣持鉢，入羅閱城乞食，至 彼車師舍，在門外默然而立。 |
"Excellent! Excellent! Shariputra! So, I used to visit the Bamboo Garden of Kalandha in the city of Luoyue. At that time, I put on my clothes and held an alms bowl, and went to the city of Luoyue to beg for food. When I arrived at the chariot master's house, I stood silently outside the door. |
是時，彼工師手 執斧而斫材。 |
At this time, the craftsman was chopping wood with an ax in his hand. |
是時，更有長老工師有少事 緣，來至此工師舍。 |
At that time, there was an elder Gongshi who came to the Gongshi's residence due to some karma. |
是時，彼工師修治材板。 |
At that time, the engineer was repairing the wooden boards. |
是時，彼老工師而生此念： |
At that time, the old engineer had this thought: |
『此小工師斫材如 我意不？ |
Does this little craftsman cut the materials as I want? |
我今當觀之。』 |
I will watch it now. 』 |
是時，彼工師所嫌之 處，彼工師盡取斫之。 |
At that time, the engineer took all the places he found suspicious. |
是時，彼老工師甚懷 歡喜，而作是念： |
At that time, the old engineer was very happy and thought: |
『善哉！善哉！卿所斫材盡如 我意。』 |
"How good!" How good! The materials you cut are as I wish. 』 |
此亦如是，諸有比丘心不柔和，捨沙 門行，心懷姦偽，不從沙門之法，性行麁踈， 不知慚愧，強顏耐辱，為卑賤行，無有勇猛。 |
In the same way, there are monks whose hearts are not gentle, who abandon the practice of ascetics, who harbor treachery in their hearts, who do not follow the teachings of ascetics, who behave like a bastard, who do not know how to be ashamed, who are strong-faced and endure humiliation, who act in a mean way, and who do not have any courage. |
或喜多忘失，不憶所行，心意不定，所作錯 亂，諸根不定，然今尊者舍利弗觀察性行已， 而修治之。 |
Perhaps you are overjoyed and forgetful, do not remember what you have done, your mind is unstable, your actions are confused, and your faculties are unstable. However, the Venerable Shariputra has observed your behavior and cultivated it. |
「諸有族姓子，以信堅固，出家學道， 甚恭敬戒，不捨沙門賢聖之法，無有幻偽， 不行卒暴，心意柔和，言常含笑，不傷人意， 心恒一定，無有是非，諸根不亂。 |
"All the sons of your clan, who are strong in faith, have left home and studied the Tao, are very respectful and precepted, and do not give up the teachings of the sages and sages. They have no illusions and hypocrisy. They do not engage in violence, have a gentle mind, always smile with their words, do not hurt others, and have a steady heart. , there is no right or wrong, all roots are not chaotic. |
彼聞尊者 舍利弗語已，便自承受，亦不忘失。 |
Hearing the words of the Venerable Shariputra, he took it upon himself and did not forget it. |
猶如若 男、若女，端正無雙，極自沐浴，著好新衣，用 香塗身。 |
Just like a man or a woman, both upright and incomparable, bathing themselves, wearing new clothes, and anointing their bodies with incense. |
若復有人，復加以優鉢華，持用奉 上，彼人得已，即著頭上，歡喜踊躍，不能自 勝。 |
If someone comes again, he adds a bowl of flowers and holds it and offers it to him. When he gets it, he puts it on his head and jumps for joy, unable to overcome himself. |
此亦如是，若有族姓子，以信堅固，出家 學道，恭敬於戒，不失沙門之法，無有幻 偽，不行卒暴，心意柔和，言常含笑，不傷 人意，心恒一定，無有是非，諸根不亂。 |
This is also the case, if there is a son of a family name who is strong in faith, becomes a monk and studies the Tao, respects the precepts, does not lose the dharma of the ascetics, has no illusions, does not engage in violence, has a gentle mind, always smiles in his words, does not hurt others, and has a persevering heart. For sure, there is no right or wrong, and all roots are not chaotic. |
彼 從尊者舍利弗聞是語已，甚懷歡喜，不 能自勝，而受其教。 |
Hearing these words from the Venerable Shariputra, he was very happy and could not overcome himself, so he accepted his teachings. |
如此諸族姓子說此法 教。」 |
The disciples of all clans and surnames preach this teaching. " |
爾時，諸賢各各聞其所說，歡喜奉行。 |
At that time, all the wise men heard what he said and followed it with joy. |
25.7 （七）四果 |
25.7 (7) Four Fruits |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有此四果。 |
"There are these four fruits. |
云何為 四？ |
What is the number four? |
或有果生而似熟，或有果熟而似生， 或有果熟而似熟，或有果生而似生。 |
Some fruits may be raw but appear to be ripe, some may be ripe yet appear to be raw, some may be ripe yet appear to be ripe, or some may be raw but appear to be raw. |
是 謂，比丘！世間有此四果。 |
That’s right, bhikkhu! There are these four fruits in the world. |
世間有此四人，亦 復如是。 |
It is the same with these four people in the world. |
云何為四？ |
Why is the cloud four? |
或有人熟而像生，或有 人生而像熟，或有人生而似生，或有人 熟而似熟。 |
Some people may be familiar and look like raw, or some may be born like raw, some may be born like raw, or some may be familiar but look familiar. |
「何等人生而似熟？ |
"How can a person be born familiar? |
或有人往 來行步不行卒暴，眼目視瞻恒隨法教，著 衣持鉢亦復隨法行步，視地不左右顧望； |
Or there may be people who walk to and fro without walking, keeping their eyes and eyes following the Dharma teachings, wearing clothes and holding an alms bowl and walking according to the Dharma, looking at the ground without looking left or right; |
然復犯戒不隨正行，實非沙門而似沙 門，不行梵行而自言行梵行，盡壞敗正 法，根敗之種，是謂此人生而像熟。 |
However, those who repeatedly violate the precepts and do not follow the righteous conduct are actually not ascetics but like ascetics. They do not practice the holy life but insist on practicing the holy life. They completely destroy the righteous Dharma and are the seeds of root corruption. This means that this person is born with familiar images. |
「彼人云 何熟而像生？ |
"The other person said: How can something familiar look like life? |
或有比丘性行似踈，視瞻不 端，亦不隨法行，喜左右顧視； |
There may be some bhikkhu who behaves like a monk, looks inappropriately, does not follow the Dharma, and likes to look left and right; |
然復精進多 聞，修行善法，恒持戒律，不失威儀，見少非 法，便懷恐懼，是謂此人熟而像生。 |
However, if you become more diligent and learn more, practice good Dharma, always uphold the precepts, and do not lose your dignity and dignity, you will be afraid when you see a few illegal things. This is said to be a familiar person but like a living person. |
「彼云何 人生而像生？ |
Why is it that human beings are born like living beings? |
或有比丘不持禁戒，不知 行步禮節，亦復不知出入行來，亦復不知 著衣持鉢，諸根錯亂，心著色、聲、香、味、細滑 之法，彼犯禁戒，不行正法，不是沙門而 似沙門，不行梵行而似梵行，根敗之人，不 可修飾，是謂此人生而似生。 |
There may be a bhikkhu who does not observe the fasting precepts, does not know how to walk in etiquette, does not know how to go in and out, does not know how to wear robes and holds an alms bowl, his faculties are disordered, and his mind is confused about colors, sounds, smells, tastes, and fine textures. He violates the forbidden precepts. Those who do not practice the Dharma, are not ascetics but are like ascetics, do not practice the holy life but are like the holy life, those whose roots are corrupt cannot be modified. This is to say that this person is born as a living person. |
「彼云何有 人 熟 而似熟？ |
"Why is there anyone who is familiar and seems to be familiar? |
或有比丘持戒禁限，出入 行步不失時節，看視不失威儀； |
There may be monks who adhere to the precepts and prohibitions, go in and out without missing a beat, and look without losing their dignity; |
然極精進， 修行善法，威儀禮節皆悉成就，見小非法， 便懷恐怖，況復大者，是謂此人熟而似熟。 |
However, if you are extremely diligent, practice good Dharma, and have all the dignity and etiquette accomplished, if you see a small violation, you will feel fear, and if it becomes more serious, it is said that this person is familiar and seems to be familiar. |
「是謂，比丘！世間有此四果之人，當學熟 果之人。 |
"That is to say, bhikkhu! Those who have these four fruits in the world should learn to master them. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
25.8 （八）隨嵐風 |
25.8 (8) Follow the Lanfeng |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「今日空中有隨嵐 風，設復有飛鳥至彼者，若鳥、鵲、鴻、鵠值彼 風者，頭腦、羽翼各在一處。 |
"Today there is a misty wind in the sky. Suppose there are birds flying to the other side. If the birds, magpies, swans, and swans watch the wind, their heads and wings will be in one place. |
此間一比丘亦 復如是。 |
The same is true for a monk here. |
捨禁戒已，作白衣行，是時三衣、鉢 器、鍼筩六物之屬各在一處，猶隨嵐之風 吹殺彼鳥。 |
Having given up the precepts, he walked in white clothes. At that time, the three robes, the alms bowl, the needle, and the six objects were all in one place, just as if they were blown to death by the misty wind. |
是故，諸比丘！當修行梵行。 |
Therefore, monks! Practice the holy life. |
如是， 諸比丘！當作是學。」 |
So, bhikkhus! Think of it as learning. " |
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. |
25.9 （九）四鳥 |
25.9 (Nine) Four Birds |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「比丘當知，有此四鳥。 |
"Bhikkhus, you should know that there are these four birds. |
云何為四？ |
Why is the cloud four? |
或有鳥聲好而形醜，或有鳥形 好而聲醜，或有鳥聲醜形亦醜，或有鳥形好 聲亦好。 |
Some birds may have a good sound but an ugly shape, some may have a good shape but have an ugly sound, some may have an ugly sound but also have an ugly sound, or some may have a good shape but a good sound. |
「彼云何鳥聲好而形醜？ |
"How can a bird have a beautiful sound but an ugly appearance? |
拘翅羅鳥 是也。 |
That's right. |
是謂此鳥聲好而形醜。 |
This means that this bird has a good sound but an ugly appearance. |
彼云何鳥形好 而聲醜？ |
What kind of bird has a beautiful shape but an ugly sound? |
所謂鷙鳥是也。 |
This is the so-called bird of prey. |
是謂此鳥形好而聲 醜。 |
This means that this bird has a good shape but an ugly sound. |
彼云何鳥聲醜形亦醜？ |
Why is it that the sound of a bird is ugly and its shape is also ugly? |
所謂兔梟是也。 |
The so-called rabbit owl is also. |
是謂此鳥聲醜形亦醜。 |
This means that the bird's sound is ugly and its shape is ugly. |
復有何鳥聲好形 亦好？ |
How can a bird's sound be as good as its sound? |
所謂孔雀鳥是也。 |
The so-called peacock bird is also. |
是謂此鳥聲好形亦 好。 |
This means that the sound of the bird is good and the shape is good. |
是謂，比丘！有此四鳥，當共覺知。 |
That’s right, bhikkhu! There are these four birds, and we should be aware of them together. |
「此亦如 是，世間亦有四人似鳥，當共覺知。 |
"This is also the case. There are four people in the world who are like birds, and we should be aware of them together. |
云何 為四？ |
Why is it four? |
於是，或有比丘顏貌端政，出入行來， 著衣持鉢，屈申俯仰，威儀成就； |
Then, there may be a monk with a dignified appearance, coming in and out, wearing robes, holding an alms bowl, bending his head and bowing his head, showing his majesty; |
亦復不能 有所諷誦諸所有法，初善、中善、竟善，不能 承法之教，亦復不能善諷誦讀。 |
It is no longer possible to recite all the Dharma, whether it is good at the beginning, good in the middle, or good at the end. It is impossible to inherit the teachings of the Dharma, and it is no longer possible to recite and recite it well. |
是謂此人 形好而聲不好。 |
This means that this person has a good appearance but a bad voice. |
「復有何等人聲好而形醜？ |
"How many people have a good voice but an ugly appearance? |
或有一比丘出入行來，屈申俯仰，著衣持 鉢，威儀不成就，恒好廣說； |
There may be a bhikkhu who comes in and out, bowing his head, wearing robes and holding an alms bowl. His dignity is not perfect, but he always likes to preach widely; |
然復彼人精進持 戒，聞法能知所學，多聞諸所有法，初善、中 善、竟善，義理深邃，具足修梵行，然復彼法善 持善誦。 |
However, if that person diligently observes the precepts, is able to understand what he has learned after listening to the Dharma, has heard a lot about all Dharma, is good at the beginning, is good in the middle, and is good at the end, has profound meanings, and is qualified to practice the holy life, then he will uphold and recite the Dharma well. |
是謂此人聲好而形醜。 |
This means that this person has a good voice but an ugly appearance. |
「彼復有何 等人聲醜形亦醜？ |
"How many other people are ugly in appearance and voice? |
或有一人犯戒、不精進、 不多聞，所聞便失； |
Or there may be a person who violates the precepts, is not diligent, does not learn much, and loses what he hears; |
彼於此法，應具足行 梵行，然不肯承受。 |
He should be able to practice the holy life fully in this way, but he is unwilling to accept it. |
是謂此人聲亦醜形亦 醜。 |
This means that the human voice is also ugly and the shape is ugly. |
「彼何等人聲亦好形亦好？ |
"How can one's voice be so good and so beautiful? |
或有比丘顏 貌端政，出入行來，著衣持鉢，不左右顧視； |
There may be some monks who look dignified and come in and out, wearing robes and holding alms bowls, without looking left or right; |
然復精進修行善法。 |
Then work hard to practice good deeds. |
然戒律具足，見小非 法，尚懷恐懼，何況大者！亦復多聞，所受不 忘，諸所有法，初善、中善、竟善，修其善行，如此 之法，善諷誦讀。 |
However, if you have sufficient precepts, you will still be afraid when you see a small violation of the law, let alone a big one! He has also heard many things, and never forgets what he has learned. All the Dharma are good at first, good in the middle, and good at the end, and practice good deeds. Such Dharma can be recited and recited well. |
是謂此人聲好形亦好。 |
This means that the human voice has a good shape and shape. |
「是謂 世間有此四人，在世間者，當共覺知。 |
"This means that there are these four people in the world, and those who are in the world should be aware of them together. |
是故， 諸比丘！當學聲好形亦好。 |
Therefore, monks! When the sound is good, the shape is good as well. |
如是，諸比丘！當 作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
25.10 （一〇）雷 |
25.10 (10) Thunder |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四種雲。 |
"There are four kinds of clouds. |
云何為 四？ |
What is the number four? |
或有雲雷而不雨，或有雲雨而不雷，或 有雲亦雨亦雷，或有雲亦不雨亦不雷， 是謂四種雲。 |
There may be clouds and thunder but not rain, or there may be clouds and rain but not thunder, or there may be clouds, rain, and thunder, or there may be clouds, neither rain nor thunder. These are the four types of clouds. |
世間四種人而像雲，何等四人？ |
There are four kinds of people in the world who are like clouds. What four people are there? |
或有比丘雷而不雨，或有比丘雨而不雷， 或有比丘亦不雨亦不雷，或有比丘亦雨 亦雷。 |
There may be bhikkhus who are thundering but not raining, or there are bhikkhus who are raining but not thundering, there are bhikkhus who are neither raining nor thundering, and there are bhikkhus who are both raining and thundering. |
「彼云何比丘雷而不雨？ |
"Why is it like thunder but not rain? |
或有比丘高 聲誦習，所謂契經、祇夜、受決、偈、本末、 因緣、已說、生經、頌、方等、未曾有法、譬 喻。 |
There may be monks who loudly recite and practice the so-called "Qi Sutra", "Ji Ye", "Shou Jue", "verse", "original", "karma", "said", "sheng sutra", "song", "prescription", etc.), but there is no method or analogy. |
如是諸法，善諷誦讀，不失其義； |
Such methods can be recited satirically without losing their meaning; |
不廣與 人說法。 |
Don't talk to others about it. |
是謂此人雷而不雨。 |
It means that this person is thunderous but not rainy. |
「彼云何人雨 而不雷？ |
"Who is it that rains but does not thunder? |
或比丘有顏色端政，出入行來，進 止之宜，皆悉具知，修諸善法，無毫釐之失； |
Perhaps a bhikkhu has a certain color and integrity, knows all the appropriate steps when entering and exiting, and how to proceed and stop, and practices good Dharma without making any mistakes; |
然不多聞，亦不高聲誦習，復不修行契經、 本末、授決、偈、因緣、譬喻、生經、方等、未曾有 法，然從他承受，亦不忘失，好與善知識相 隨，亦好與他說法。 |
However, I don’t listen to it much, I don’t recite it aloud, I don’t practice the scriptures, the root and the end, the judgments, the verses, the causes and conditions, the metaphors, the sutras, the prescriptions, etc. I have no method, but I accept it from him, and I don’t forget it, so I am good and good. Knowledge accompanies him, and it is easy to talk to him about the Dharma. |
是謂此人雨而不雷。 |
It means that this person is like rain but not thunder. |
「彼 何等人亦不雨亦復不雷？ |
"What kind of people are neither rain nor thunder? |
或有一人顏色 不端政，出入行來，進止之宜，皆悉不具，不 修諸善法； |
There may be a person who behaves in an unruly manner, who does not know the proper way to go in and out, and does not practice any good dharma; |
然不多聞，亦不高聲誦習讀， 復不修行契經至方等，亦復不與他說法。 |
However, I don’t listen to it much, I don’t recite it aloud, I don’t practice the Sutra to the highest level, and I don’t preach to him anymore. |
是謂此人亦不雨亦不雷。 |
This means that this person is neither rain nor thunder. |
「復有何等人亦 雨亦雷？ |
"How many people are like rain and thunder? |
或有一人顏色端政，出入行來，進 止之宜，亦悉具知，好喜學問，所受不失； |
There may be a person who has a dignified appearance, who knows the right way to go in and out, and knows the right way to go and stop. He is fond of learning and does not lose what he has gained; |
亦 好與他說法，勸進他人，令使承受。 |
It is also good to speak Dharma to others, persuade others, and make them accept it. |
是謂此 人亦雷亦雨。 |
This means that this person is both thunder and rain. |
是謂，比丘！世間有此四人。 |
That’s right, bhikkhu! There are four people in the world. |
是 故，比丘！當作是學。」 |
Yes, bhikkhu! Think of it as learning. " |
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. |
諦、饒益、阿難 重擔、四生、結 |
Truth, benefit, Ananda, heavy burden, four births, knots |
四果、隨嵐風 四鳥、雷在後 |
The four fruits follow the misty wind; the four birds follow the thunder behind |
增壹阿含經卷第十七 |
The Seventeenth Volume of the Agama Sutra |
26.1 （一）四意斷之法 |
26.1 (1) The method of judging four thoughts |
增壹阿含經卷第十八 |
Addition to the Agama Sutra Volume 18 |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「猶如山河、石壁、百草、 五穀，皆依於地而得長大，然復此地最尊、最 上。 |
"Just like mountains, rivers, stone walls, grass, and grains, they all grow according to the earth, but this earth is the most noble and supreme. |
此亦如是，諸善道品之法，住不放逸之 地，使諸善法而得長大。 |
This is also the case, the dharma of all good virtues lives in a place where it will not be let go, so that all good dharma can grow and grow. |
「無放逸比丘修四 意斷，多修四意斷。 |
"Bhikkhu Wuyuan cultivates the four mental disciplines, and cultivates the four mental disciplines more often. |
云何為四？ |
Why is the cloud four? |
於是，比丘！未 生弊惡法，求方便令不生，心不遠離，恒欲 令滅； |
So, bhikkhu! If evil laws have not yet arisen, seek expedient means to prevent them from arising, keep your mind from straying away, and eliminate persistent desires; |
已生弊惡法，求方便令不生，心不 遠離，恒欲令滅； |
If bad laws have arisen, seek expediency to prevent them from arising, keep your mind from straying away, and have persistent desires to eliminate them; |
未生善法，求方便令生； |
If good dharma has not yet arisen, seek expediency to make it appear; |
已 生善法，求方便令增多，不忘失，具足修 行，心意不忘。 |
If good dharma has arisen, seek expediency to increase it, do not forget what has been lost, practice it thoroughly, and do not forget your mind. |
如是，比丘修四意斷。 |
In this way, a bhikkhu cultivates the four thoughts. |
是故，諸 比丘！當求方便，修四意斷。 |
Therefore, monks! When seeking expediency, cultivate the Four Mind Breaks. |
如是，諸比丘！當 作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
26.2 （二）四意斷之法 – 四意斷 |
26.2 (2) Method of Four-Mind Judgment – Four-Mind Judgment |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「比丘當知，諸有粟 散國王及諸大王皆來附近於轉輪王，轉輪 王於彼最尊、最上。 |
"Bhikkhus, you should know that all the Susan kings and all the great kings are coming near to the Wheel-turning King, and the Wheel-turning King is the most honorable and supreme among them. |
此亦如是，諸善三十七 道品之法，無放逸之法最為第一。 |
This is also the case, among the thirty-seven virtuous methods, the method of not letting go is the first. |
「無放逸 比丘修四意斷。 |
"Without letting go, a bhikkhu cultivates the four mental disciplines. |
於是，比丘！未生弊惡法，求 方便令不生，心不遠離，恒欲令滅； |
So, bhikkhu! If evil laws have not arisen, seek expedient means to prevent them from arising, keep your mind from straying away, and have persistent desires to cease; |
已生 弊惡法，求方便令不生，心不遠離，恒欲令 滅； |
If bad laws have arisen, seek expediency to prevent them from arising, keep your mind from straying away, and have persistent desires to eliminate them; |
未生善法，求方便令生； |
If good dharma has not yet arisen, seek expediency to make it appear; |
已生善法，重令 增多，終不忘失，具足修行，心意不忘。 |
Good Dharma has arisen, and it will increase in number, and in the end it will not be forgotten. If you practice it well, your mind will not forget it. |
如是， 諸比丘修四意斷。 |
In this way, all bhikkhus practice the four mental disciplines. |
如是，諸比丘！當作是 學。」 |
So it is, monks! Think of it as learning. " |
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. |
26.3 （三）四意斷 |
26.3 (3) Four mind judgments |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諸有星宿之光，月光 最為第一。 |
"Of all the lights of the stars, the moonlight is the first. |
此亦如是，諸善功德三十七品之 法，無放逸行最為第一，最尊、最貴。 |
In the same way, among the thirty-seven qualities of good deeds, the conduct of non-discretion is the first, the most noble, and the noblest. |
「無放逸比 丘修四意斷。 |
"Bhikkhu without letting go, cultivate the four thoughts. |
云何為四？ |
Why is the cloud four? |
於是，比丘！若未生 弊惡法，求方便令不生； |
So, bhikkhu! If the bad law has not arisen, seek convenience so that it does not arise; |
若已生弊惡法，求 方便令滅； |
If evil laws have arisen, seek expediency to have them destroyed; |
若未生善法，求方便令生； |
If good dharma does not arise, seek expediency to make it appear; |
若已 生善法，求方便重令增多，終不忘失，具足 修行，心意不忘。 |
If a good dharma has arisen, seek expediency and give instructions to increase it, and never forget it. Practice it thoroughly and never forget it. |
如是，比丘修四意斷。 |
In this way, a bhikkhu cultivates the four thoughts. |
是故，諸 比丘！當求方便，修四意斷。 |
Therefore, monks! You should seek convenience and cultivate the Four Mind Breaks. |
如是，諸比丘！當 作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
26.4 （四）四意斷 |
26.4 (4) Four thoughts |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諸有華之屬，瞻蔔 之華、須摩那華，天上、人中，婆師華最為第一。 |
"Among all the flowers that exist, the divination flower and Sumana flower are the most outstanding in heaven and among men. |
此亦如是，諸善功德三十七道品之法，無放 逸行為第一。 |
This is also the case, among the thirty-seven qualities of good deeds, non-discreet behavior is the first. |
「若無放逸比丘修四意斷。 |
"If there is no way for a bhikkhu to cultivate the Four Mind Breaks. |
云 何為四？ |
Cloud What is four? |
於是，比丘！若未生弊惡法，求方便 令不生； |
So, bhikkhu! If no harmful law has arisen, seek expediency to prevent it from arising; |
已生弊惡法，求方便令滅； |
Harmful and evil laws have arisen, please seek expediency to have them destroyed; |
若未生 善法，求方便令生； |
If good dharma does not arise, seek expediency to make it appear; |
已生善法，求方便令增 多，終不忘失，具足修行，心意不忘。 |
Good dharma has arisen, seek expediency to increase it, never forget it, practice it well, and never forget it. |
如是， 比丘修四意斷。 |
In this way, a bhikkhu practices the four mental disciplines. |
是故，諸比丘！當求方便，修 四意斷。 |
Therefore, monks! You should seek convenience and cultivate the Four Mind Breaks. |
是故，諸比丘！當作是學。」 |
Therefore, monks! Think of it as learning. " |
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. |
26.5 （五）闇 |
26.5 (5) Dark |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，王波斯匿乘寶羽之車，出舍衛城， 至祇洹精舍，欲覲世尊。 |
At that time, King Boshid took Baoyu's chariot and left the city of Savatthi. He went to the Jinghuan Jingshe and wanted to pay an audience to the World Honored One. |
諸王常法有五威 容，捨著一面，前至世尊所，頭面禮足，在一 面坐。 |
The kings always have five majestic appearances. They leave one side behind and come to the place where the World Honored One is. With their heads, faces and feet bowed, they sit on one side. |
爾時，世尊告大王曰： |
At that time, the World-Honored One told the great king: |
「大王當知，世間 有四種人出現於世。 |
"Your Majesty, you should know that there are four kinds of people in the world. |
云何為四？ |
Why is the cloud four? |
或有一人， 先闇而後明； |
Or there is a person who is first dark and then bright; |
或有一人，先明而後闇； |
Or there is a person who is first bright and then dark; |
或有 一人，先闇而後闇； |
Or there is a person who is dark first and then dark; |
或有一人，先明而後明。 |
There may be a person who understands first and then later. |
「彼 人云何先闇而後明？ |
"Why did he say it was dark first and then light? |
於是，或有一人生卑 賤家，或旃陀羅種、或噉人種、或工師種、或 婬泆家生，或無目、或無手足、或時裸跣、 或諸根錯亂； |
Therefore, there may be a person who is born into a humble family, a Chandala species, a man-eater, a craftsman, or a promiscuous family, or has no eyes, or limbs, or is naked, or his faculties are disordered; |
然復身、口行善法，意念善 法。 |
Then he regains his body, performs good deeds with his words, and thinks good things with his thoughts. |
彼若見沙門、婆羅門、諸尊長者，恒念禮拜， 不失時節，迎來起送，先笑後語，隨時供給。 |
If he sees a recluse, a brahmin, or other elders, he will always pray to them, greet them and see them off at any time, smile first and speak later, and provide them with supplies at any time. |
若復有時見乞兒者，若沙門、婆羅門，若路 行者，若貧匱者，若有錢財，便持施與，設無 財貨者，便往至長者家，乞求施與。 |
If you occasionally see a beggar, be it a recluse, a brahmin, a traveler, or a poor person, if you have money, you will give it to him. If you have no money, you will go to the elder's house and beg for money. |
若復見 彼施者，便還歡喜踊躍，不能自勝。 |
If he sees the giver again, he will still be happy and excited, unable to overcome himself. |
身行善 法，口修善法，意念善法，身壞命終，生善處 天上。 |
If you practice good Dharma with your body, practice good Dharma with your mouth, and think good Dharma with your thoughts, your body will die and you will be reborn in a good place in heaven. |
猶如有人，從地至床，從床乘馬，從 馬乘象，從象乘講堂，由是故我今說，此 人先闇而後明。 |
It is like a person who rides from the ground to the bed, from the bed to the horse, from the horse to the elephant, from the elephant to the lecture hall. Therefore, I say now, this person is first dark and then bright. |
如是，大王！此人名曰先闇而 後明。 |
If so, Your Majesty! This person's name is "Dark first and then bright." |
「彼人云何先明而後闇？ |
"Why did that person say it was bright first and then dark? |
於是，或有一 人在大家生，若剎利種、若長者種、若婆羅 門種，饒財多寶，金、銀、珍寶、車 璩 、馬碯、水精、琉 璃，僕從、奴婢不可稱計，象、馬、 ［月＊者］ 、羊皆悉具 足。 |
Then, there may be a person born in the family, whether of Ksriya, elder, or Brahmin, who is rich in wealth and treasures, such as gold, silver, precious stones, chariots, horses, jade, and lapis lazuli, and servants and slaves. According to the plan, elephants, horses, [moon* persons], and sheep are all fully equipped. |
然復此人顏貌端政，如桃華色，彼人恒 懷邪見，邊見相應，彼便有此見： |
However, this person has a dignified appearance, like a peach blossom, while that person always harbors wrong views, and when he sees them, he has this view: |
無施、無 受，亦無前人何所施物，亦無善惡之行， 亦無今世、後世，亦無得道者，世無阿羅漢 可承敬者，於今世、後世可作證者。 |
There is no giving, no receiving, and there is no one who has given anything before, and there is no good or evil deeds. There is no one in this life or the next life, and there is no one who has achieved enlightenment. There is no Arhat in the world who can respect you, and who can testify in this life and the next life. |
彼若 見沙門、婆羅門，便起瞋恚，無恭敬心。 |
If he sees a recluse or a brahmin, he will become angry and have no reverence. |
若見 人惠施者，心不喜樂，身、口、意所作行而不平 均，以行非法之行，身壞命終，生地獄中。 |
If you see someone benevolent, your heart will not be happy, your body, speech, and mind will act unevenly, and you will commit illegal acts, your body will be destroyed, your life will end, and you will be reborn in hell. |
猶如有人從講堂至象，從象至馬，從馬 至床，從床至地。 |
It is like someone going from the lecture hall to the elephant, from the elephant to the horse, from the horse to the bed, and from the bed to the ground. |
由是故，我今說此人，如是， 大王！所謂此人先明而後闇。 |
For this reason, I now say this person is like this, Great King! It is said that this person is bright first and then dark. |
「彼云何有人從 闇至闇？ |
"How can anyone go from darkness to darkness? |
若復有人生卑賤家，或旃陀羅家、 或噉人家、或極下窮家，此人必生此中，或復 有時，諸根不具，顏色麁惡。 |
If a person is born into a humble family, a Chandala family, a poor family, or a very poor family, he will be born in this place, or sometimes his faculties will be absent and his color will be evil. |
然復彼人恒懷邪 見，彼便有此見： |
However, if that person always harbors wrong views, he will have this view: |
無今世、後世，無沙門、婆羅 門，亦無得道者，亦無阿羅漢可承敬者，亦 無今世、後世可作證者。 |
There is neither this world nor the hereafter, no ascetics, no Brahmins, no enlightened ones, no Arahants to respect, and no one to testify in this world or the hereafter. |
彼若見沙門、婆羅 門，便起瞋恚，無恭敬心。 |
If he sees a recluse or a brahmin, he will become angry and have no reverence. |
若見人來惠施者， 心不喜樂，身、口、意所作行而不平等，誹謗 聖人，毀辱三尊。 |
If you see someone coming to give charity, your heart will not be happy, and your actions of body, speech, and mind will be unfair, slandering the saint, and insulting the three deities. |
彼既自不施，又見他施， 甚懷瞋恚，以行瞋恚，身壞命終，生地獄中。 |
Not only does he not give to himself, but when he sees others giving to others, he harbors hatred and acts out his hatred. His body will be destroyed and his life will end, and he will be reborn in hell. |
猶如有人從闇至闇，從火焰至火焰，捨 智就愚。 |
Just like someone who goes from darkness to darkness, from flame to flame, abandoning wisdom and becoming foolish. |
由是而言，此人可謂先闇而後闇， 大王當知，故名此人從闇至闇。 |
From this point of view, this person can be said to be dark first and then dark. The king should know that, so he is called from dark to dark. |
「彼名何等 人從明至明？ |
"What is his name, the one who goes from Ming to Ming? |
或有一人生豪族家，或剎 利種、或國王家、或大臣家，饒財多寶，不可 稱計。 |
There may be a person who lives in a wealthy family, a Kshatriya family, a king's family, or a minister's family, with lots of wealth and treasures, which cannot be measured. |
然復彼人顏色端政，如桃華色。 |
However, the color of that person is dignified, like a peach blossom. |
彼人 恒有正見，心無錯亂。 |
That person always has right views and his mind is not distracted. |
彼有此正見： |
He has this right view: |
有施、 有福、有受者，有善、惡之報，有今世、後世， 有沙門、婆羅門。 |
There are givers, blessings, and receivers; there are good and bad rewards; there are this world and the hereafter; there are recluses and brahmins. |
設復彼人若見沙門、婆羅門， 起恭敬心，和顏悅色，己身恒喜布施，亦復 勸人使行布施之，設布施之日，心懷踊 躍，不能自勝，彼身行善，口行善，意行善，身 壞命終生善處。 |
Suppose that person sees a recluse or a brahmin and has a respectful heart, a pleasant appearance, and a body that is always happy to give. He also urges others to do charity. On the day of giving, his heart is excited and unable to overcome himself. He does good deeds with his body, good deeds with his mouth, and good intentions with his mouth. If you do good deeds, your body will be destroyed and your life will be good. |
猶如有人從講堂至 講堂，從宮至宮。 |
Just like someone going from lecture hall to lecture hall, from palace to palace. |
由是而言，我今說此人 從明至明。 |
From this point of view, I now say that this person is from Ming to Ming. |
是為，大王！世間有此四人。」 |
It’s for, Your Majesty! There are four people in the world. " |
爾時， 世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「王當知貧人， 有信好布施， |
"The king should know that the poor are faithful and willing to give alms. |
見沙門婆羅， 及諸可施者， |
See Samana Brahma and all those who can give, |
能復起迎逆， 而教於正見， |
Can rise again to face adversity, and teach the right view, |
施時極歡喜， 所求不逆人。 |
I am very happy when I give, and what I ask for is not contrary to others. |
彼人是良友， 終不為惡行， |
That person is a good friend and will never do evil deeds. |
恒喜行正見， 常念求善法。 |
Always be happy to practice right views, and always seek good Dharma. |
大王如彼人， 死時有所適， |
The great king is like that person, he is well-adjusted when he dies, |
必生兜術天， 先闇而後明。 |
The Dou Shu Heaven must be born, first dark and then bright. |
如人極為富， 不信好喜恚， |
For example, if a person is extremely rich and does not believe but loves to be angry, |
慳貪心怯弱， 邪見而不改。 |
He is greedy, cowardly and has evil views that he does not change. |
見沙門梵志， 及諸乞求者， |
See the Brahma of the Samana and all the beggars, |
恒喜呵罵詈， 邪見言無有。 |
Hengxi scolded him, saying nothing about his evil views. |
見施起瞋恚， 不令有施人， |
Seeing charity arouses anger, and does not allow anyone to do charity. |
彼人行極弊， 造諸惡元本。 |
That person did extremely bad things and created the root of all evil. |
如是彼人者， 臨欲命終時， |
Such a person, when he is about to die, |
當生地獄中， 先明而後闇。 |
When you are born in hell, it will be bright first and then dark. |
如有貧賤人， 無信好瞋恚， |
If there is a poor and lowly person who has no faith and is prone to anger, |
造諸不善行， 邪見不信正。 |
He commits unwholesome deeds, has wrong views and does not believe in the right. |
設見沙門士， 及諸可事者， |
Suppose you meet the monks and other people who can do something, |
而取輕毀之， 慳貪無有信。 |
To take it lightly and destroy it is to be greedy and have no faith. |
施時而不喜， 見他施亦然， |
I am not happy when I give to others, and the same is true when I see others giving to me. |
彼人所造行， 所適無安處。 |
The behavior of that person is unsuitable and has no safe place. |
如此彼之人， 必當取命終， |
Such people will surely die. |
當生地獄中， 先闇而後闇。 |
When reborn in hell, it will be dark first and then dark. |
如人極有財， 有信好布施， |
For example, if a person is extremely wealthy, has faith and loves to give, |
正見不他念， 恒喜求善法。 |
He has a right view and does not think of others, and he is always willing to seek good dharma. |
設見諸道士， 及諸可施者， |
Suppose you meet Taoist priests and those who can give, |
起恭迎敬之， 而學於正見。 |
Get up and greet him respectfully, and learn from the right view. |
與時極和悅， 常念於平均， |
Be extremely harmonious with the times, always thinking about being average, |
惠施無悋惜， 不逆於人心。 |
There is no regret in giving, and it is not contrary to people's hearts. |
彼人受命決， 不造諸非法， |
That person was ordered not to commit any illegal acts, |
當知彼之人， 臨欲命終時， |
When the person who knows him is about to die, |
必生好善處， 先明而後明。 |
Good things will happen, and they will be clear first and then clear. |
「是故，大王！當學先明而後明，莫學先明而 後闇。 |
"That's why, Your Majesty! You should learn to be clear first and then to be clear. Don't learn to be first to be clear and then to be dark. |
如是，大王！當作是學。」 |
If so, Your Majesty! Think of it as learning. " |
爾時，波斯匿王 聞佛所說，歡喜奉行。 |
At that time, King Pasenadi heard what the Buddha said and followed it with joy. |
26.6 （六）老衰法 |
26.6 (6) Aging method |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者阿難至世尊所，頭面禮足，在 一面住，斯須，復以兩手摩如來足已，復以 口鳴如來足上，而作是說： |
At that time, the Venerable Ananda came to the place where the World Honored One was. He bowed his head, his face, and his feet. He stood on one side, and with his beard, he rubbed the Tathagata's feet with both hands. He then chanted on the Tathagata's feet with his mouth, and said this: |
「天尊之體，何故 乃爾？ |
"Why is the body of the Heavenly Lord so beautiful? |
身極緩爾，如來之身不如本故。」 |
The body is extremely slow, the body of the Tathagata is not as good as it is. " |
世尊 告曰： |
The World Honored One said: |
「如是。 |
"That's right. |
阿難！如汝所言，今如來身皮肉 已緩，今日之體不如本故。 |
Ananda! As you said, the skin and flesh of the Tathagata's body have slowed down, and today's body is not as good as it was before. |
所以然者，夫 受形體，為病所逼。 |
Therefore, the husband is affected by the body shape and is forced by illness. |
若應病眾生，為病所 困； |
If all living beings are affected by the disease and are trapped by the disease; |
應死眾生，為死所逼。 |
All living beings who deserve death are forced to die. |
今日如來，年已衰 微，年過八十。」 |
Today, the Tathagata has declined in age and is over eighty years old. " |
是時，阿難聞此語已，悲泣哽 噎，不能自勝，並作是語： |
At that time, Ananda heard these words, choked with tears, unable to control himself, and said these words: |
「咄嗟，老至乃至於 斯。」 |
Hey, you are so old that you are like this. |
是時，世尊到時，著衣持鉢，入舍衛城乞 食。 |
At that time, the World-Honored One arrived, dressed in robes and holding an alms bowl, and entered the acropolis to beg for food. |
是時，世尊漸漸乞食，至王波斯匿舍。 |
At that time, the World-Honored One gradually began to beg for food, until King Posana came to his home. |
當 於爾時，波斯匿門前，有故壞車數十乘，捨 在一面。 |
At that time, in front of Bosi's gate, dozens of cars were broken down for some reason and abandoned on one side. |
是時，尊者阿難以見車棄在一面， 見已，白世尊曰： |
At that time, the Venerable Ananda saw the chariot abandoned on one side. When he saw it, he said to the World Honored One: |
「此車王波斯匿車，昔日作 時極為精妙，如今日觀之，與瓦石同色。」 |
This chariot, King Persia's hidden chariot, was extremely exquisite when it was made in the past. Looking at it today, it looks like the same color as the tiles. |
世尊告曰： |
The World Honored One said: |
「如是，阿難！如汝所言，如今觀所 有車，昔日之時極為精妙，金銀所造，今日壞 敗，不可復用。 |
"So, Ananda! As you said, looking at all the chariots today, they were extremely exquisite in the past. They were made of gold and silver, but today they are ruined and cannot be used again. |
如是外物尚壞敗，況復內者？」 |
If the external things are still ruined, how about the internal ones? " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「咄此老病死， 壞人極盛色， |
"Oh, old age, sickness and death, the bad guys are extremely lustful, |
初時甚悅意， 今為死使逼。 |
I was very happy at first, but now I am forced to die. |
雖當壽百歲， 皆當歸於死， |
Even if you live to be a hundred years old, you will all die. |
無免此患苦， 盡當歸此道。 |
There is no escape from this suffering, and we should all return to this path. |
如內身所有， 為死之所驅， |
Like everything in the body, driven by death, |
外諸四大者， 悉趣於本無。 |
The four great things outside are basically nothing. |
是故求無死， 唯有涅槃耳， |
Therefore, we seek no death, only Nirvana. |
彼無死無生， 都無此諸行。」 |
He has neither death nor life, and has no such conduct. " |
爾時，世尊即就波斯匿王坐。 |
At that time, the World-Honored One immediately sat down with King Pasani. |
是時，王波斯匿 與世尊辦種種飲食。 |
At that time, King Pasenadi and the Blessed One were preparing various kinds of food and drinks. |
觀世尊食竟，王更取 一小座，在如來前坐，白世尊曰： |
Watching the World Honored One eat, the king took a small seat and sat in front of the Tathagata. He said to the World Honored One: |
「云何，世尊！ 諸佛形體皆金剛數，亦當有老、病、死乎？」 |
Why, World Honored One! Since the bodies of all Buddhas are all diamonds, should they also suffer from aging, sickness, and death? |
世 尊告曰： |
The World Honored One said: |
「如是，大王！如大王語，如來亦當有 此生、老、病、死。 |
"So, Your Majesty! As Your Majesty said, the Tathagata also has this birth, old age, sickness, and death. |
我今亦是人數，父名真淨，母 名摩耶，出轉輪聖王種。」 |
I am also the same number now. My father’s name is Zhenjing and my mother’s name is Maya. I come from the race of the wheel-turning holy king. " |
爾時，世尊便說此 偈： |
At that time, the World-Honored One spoke this verse: |
「諸佛出於人， 父名曰真淨， |
"All Buddhas come from human beings, and their father's name is True Purity. |
母名極清妙， 豪族剎利種。 |
Her mother's name is extremely pure and wonderful, and she belongs to the wealthy family of Ksāli. |
死徑為極困， 都不觀尊卑， |
The path to death is extremely difficult, and you don’t care about superiority or inferiority. |
諸佛尚不免， 況復餘凡俗。」 |
Buddhas are still unavoidable, but they are still ordinary people. " |
爾時，世尊與波斯匿王而說此偈： |
At that time, the World-Honored One spoke this verse to King Pasenadi: |
「祠祀火為上， 詩書頌為尊， |
"Fire is the most important thing to worship in the temple, and poetry and writing are the most important thing. |
人中王為貴， 眾流海為首。 |
The king among men is the noblest, and he is the leader among all the people. |
眾星月為上， 光明日為先， |
The stars and the moon are above, the bright sun is first, |
八方上下中， 世界之所載。 |
Up and down in all directions, the world is contained. |
天及世人民， 如來最為尊， |
In heaven and among the people of the world, Tathagata is the most respected. |
其欲求福祿， 當供養三佛。」 |
If he desires fortune and wealth, he should make offerings to the three Buddhas. " |
是時，世尊說此偈已，便從座起而去，還祇 洹精舍，就座而坐。 |
At that time, the World-Honored One had finished speaking this verse, and then he got up from his seat, returned to the Jingshe, and sat down. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有 四法，在世間人所愛敬。 |
"There are four Dharmas that people in the world love and respect. |
云何為四？ |
Why is the cloud four? |
少壯之 年，世間人民之所愛敬； |
In his youth, he was loved and respected by the people of the world; |
無有病痛，人所愛 敬； |
No pain, loved and respected by others; |
壽命，人所愛敬； |
Lifespan is loved and respected by people; |
恩愛集聚，人所愛敬。 |
Love gathers, people love and respect you. |
是 謂，比丘！有此四法，世間人民之所愛敬。 |
That’s right, bhikkhu! These four dharma are loved and respected by people in the world. |
「復 次，比丘復有四法，世間人民所不愛敬。 |
"Again, a monk has four dharma, which the people of the world do not love and respect. |
云 何為四？ |
Cloud What is four? |
比丘當知，少壯之年，若時老病，世 人所不喜； |
Bhikkhus, you should know that if you become old and sick when you are still young, the world will not like it; |
若無病者，後便得病，世人所不 喜； |
If a person is not sick, he will become sick later, and the world will not like him; |
若有得壽命，後便命終，世人所不喜； |
If there is a life span, then it will end, and the world will not like it; |
恩愛得集，後復別離，是世人所不喜。 |
The world does not like it when love is gathered and then parted again. |
是謂， 比丘！有此四法與世迴轉，諸天、世人，乃至轉 輪聖王、諸佛世尊，共有此法，是為，比丘！世 間有此四法與世迴轉。 |
That means, Bhikkhu! There are these four dharma and the world turns around. All the gods, the world's people, and even the wheel-turning saint king and the Buddhas and the World-Honored One all share this dharma. This is what you do, bhikkhu! There are these four laws in the world and the world turns around. |
「若不覺此四法時， 便流轉生死，周旋五道。 |
"If you are not aware of these four dharmas, you will wander around in life and death and the five paths. |
云何為四？ |
Why is the cloud four? |
聖賢 戒、賢聖三昧、賢聖智慧、賢聖解脫。 |
The virtues of the sages, the samadhi of the sages, the wisdom of the sages, and the liberation of the sages. |
是為，比 丘！有此四法而不覺知者，則受上四法。 |
That’s why, bhikkhu! Those who are not aware of these four dharmas will suffer from the above four dharmas. |
我 今及汝等，以覺知此賢聖四法，斷生死根， 不復受有。 |
Now, I ask you to be aware of these four sage dharma, cut off the roots of birth and death, and no longer experience existence. |
如今如來形體衰老，當受此衰 耗之報。 |
Now that the Tathagata's body is aging, he should suffer the consequences of this decline. |
是故，諸比丘！當求此永寂涅槃，不生、 不老、不病、不死，恩愛別離，常念無常之變。 |
Therefore, monks! We should seek this eternal Nirvana, never be born, never grow old, never get sick, never die, be separated from love and love, and always be mindful of the changes of impermanence. |
如 是，比丘，當作是念。」 |
So, bhikkhu, think of it this way. " |
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. |
26.7 （七）阿夷 |
26.7 (7) Ayi |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，王波斯匿即勅臣佐，嚴寶羽之車， 欲出舍衛城觀地講堂。 |
At that time, King Boshen ordered his ministers to take Yan Baoyu's chariot out of Savatthi City to observe the lecture hall. |
當於爾時，波斯匿 王母命過，年極衰老，垂向百歲，王甚尊敬， 念未曾離目。 |
At that time, the Queen Mother of Bosni had passed away, and she was very old. She was a hundred years old. The king respected her so much that she never left her eyes. |
是時，波斯匿王邊有大臣，名 不奢蜜，高才蓋世，世人尊重。 |
At that time, there were ministers beside King Pasenadi, whose names were not extravagant, their talents were unparalleled, and they were respected by the world. |
時，大臣便作 是念： |
At that time, the minister thought: |
「此波斯匿王母年向百歲，今日命終； |
"The Queen Mother of Boshenadi died today when she was nearly a hundred years old; |
設當聞者，王甚愁憂，不能飲食而得重病。 |
Suppose you hear that the king is very sad and cannot eat or drink and becomes seriously ill. |
我今當設方便，使王不愁憂，亦使不病。」 |
I will make arrangements now so that the king will not be worried or sick. " |
是 時，大臣即嚴駕五百白象，亦嚴駕五百疋 馬，復嚴五百步兵，復嚴駕五百妓女，復嚴 駕五百老母，復嚴駕五百婆羅門，復有五百 沙門，復嚴駕五百衣裳，復嚴駕五百珍寶， 與亡者作好大棺，彩畫極令使妙，懸繒 幡蓋，作倡妓樂，不可稱計，出舍衛城。 |
At that time, the minister immediately led Yan with five hundred white elephants, Yan with five hundred horses, Yan with five hundred foot soldiers, Yan with five hundred prostitutes, Yan with five hundred old women, Yan with five hundred Brahmins, and five more. Hundreds of monks, Fu Yan, five hundred clothes, Fu Yan, five hundred treasures, made a big coffin for the deceased, painted the most wonderful orders, hung flags and flags on the cover, and made prostitutes happy, which cannot be calculated, and left Savatthi City. |
是時， 波斯匿王還來入城。 |
At that time, King Pasenadi came to the city. |
是時，王波斯匿有少事， 是時王遙見亡者，問左右曰： |
At that time, King Boshid had a few things to do. At that time, the king saw the deceased in the distance and asked his surroundings: |
「此是何人，供 養乃至於斯？」 |
Who is this, who makes such an offering? |
時不奢蜜曰： |
Shi Bushemi said: |
「此舍衛城中有長 者母無常，是彼之具。」 |
There is an elder in Sāvatthi, Mother Impermanence, who belongs to him. |
時王復告曰： |
The king of that time told again: |
「此諸象馬 車乘復用為？」 |
What are these elephants, horses, chariots and rides used for? |
大臣報曰： |
The minister reported: |
「此五百老母者，用奉 上閻羅王，持用贖命。」 |
These five hundred old mothers are offered to King Yama to redeem their lives. |
時，王便笑而作是說： |
At that time, the king smiled and said: |
「此是愚人之法，命也難保，有何可剋？ |
"This is a fool's method, and your life is not guaranteed, so what can you do to defeat it? |
如有 人墮摩竭魚口，欲求出者，實復難得。 |
If someone falls into the mouth of a Moji fish and wants to get out, it will be difficult to do so. |
此亦 如是，墮閻羅王邊，欲求出，實難可得。」 |
This is also the case, if you fall beside King Yama and want to escape, it is really difficult to find it. " |
「此五百妓女亦用贖命。」 |
These five hundred prostitutes will also redeem their lives. |
王報曰： |
Wang reported: |
「此亦難得。」 |
This is also rare. |
時大臣曰： |
The minister said: |
「若此妓女不可得者，當用餘者 贖之。」 |
If this prostitute cannot be obtained, she must be redeemed with the remainder. |
王曰： |
The king said: |
「此亦難得。」 |
This is also rare. |
大臣曰： |
The minister said: |
「若此不可得 者，當用五百珍寶贖之。」 |
If this cannot be obtained, five hundred treasures should be used to redeem it. |
王報曰： |
Wang reported: |
「此亦難 得。」 |
This is also rare. |
大臣曰： |
The minister said: |
「此不可得者，用五百衣裳贖 之。」 |
This unavailable one, redeem it with five hundred robes. |
王曰： |
The king said: |
「此亦難得。」 |
This is also rare. |
臣曰： |
The minister said: |
「若此衣裳不可得 者，當用此五百梵志呪術，呪術取之。」 |
If this piece of clothing is unavailable, you should use these five hundred Brahma's instructions to get it. |
王 曰： |
Wang said: |
「此亦難得。」 |
This is also rare. |
大臣曰： |
The minister said: |
「若此五百梵志不可 得者，復當持此沙門高才說法，持用贖之。」 |
If you cannot obtain these five hundred Brahma aspirations, you should hold on to the teachings of this talented ascetic and hold on to redeem them. |
王曰： |
The king said: |
「此不可得。」 |
This is not available. |
大臣曰： |
The minister said: |
「若說法不可得者， 當集兵眾，共大戰鬪而取之。」 |
If the Dharma cannot be obtained, we should gather our troops and fight together to capture it. |
時，波斯匿王 大笑而曰： |
At that time, King Pasenadi laughed and said: |
「此是愚人之法，以墮摩竭魚口，終 不得出。」 |
This is a fool's method. If you fall into the mouth of a fish, you will never get out. |
時王曰： |
The king of the time said: |
「汝當知之，頗有生而不 死乎？」 |
You should know that there is life but not death? |
時大臣曰： |
The minister said: |
「此實不可得也。」 |
This is really not possible. |
時大王報 曰： |
The king of the time reported: |
「實不可得，諸佛亦作是說，夫生有死，命 亦難得。」 |
It is truly unattainable. All the Buddhas have also said this. We are subject to birth and death, and life is also hard to come by. |
是時，不奢蜜跪白王曰： |
At that time, Bu Lumi knelt down and said to King Bai: |
「是故，大王！ 甚莫愁憂，一切眾生皆歸於死。」 |
That's why, great king! Don't worry. All living beings will die. |
時王問曰： |
The king of the time asked: |
「我何故愁憂？」 |
"Why am I sad?" |
時臣白王： |
Tokiomi Hakuo: |
「王當知之，大王母 者，今日已死。」 |
The king should know that the Great Queen Mother has died today. |
是 時 ，波斯匿王聞此語已，八九 歎息而語大臣曰： |
At that time, when King Pasani heard this, he sighed and said to the minister: |
「善哉！如汝所言，乃能知 善權方便。」 |
How good! As you said, you can know the right and expedient of good things. |
是時，王波斯匿還入城， 辦 種種香 華，供養亡母。 |
At that time, King Boshen returned to the city and made all kinds of incense and flowers to support his deceased mother. |
供養亡母已，便還駕乘至世 尊所。 |
After he had made offerings to his deceased mother, he drove her to the residence of the Blessed One. |
到已，頭面禮足，在一面坐。 |
When we arrived, we were bowed to each other and sat on one side. |
是時，世尊 問曰： |
At that time, the World-Honored One asked: |
「大王！何故塵土坌身？」 |
Your Majesty! Why is dust covering your body? |
王白世尊： |
Lord Wangbai: |
「天母 命終，向送至城外。 |
"When Heavenly Mother died, she was sent outside the city. |
今來詣世尊所，問其所 由。 |
Now I have come to visit the World Honored One and ask him why. |
然天母在時，持戒精進，恒修善法，年向 百歲，今日已命終，故來至世尊所耳。 |
However, when the Heavenly Mother was here, she kept the precepts, worked hard, and constantly practiced good Dharma. She was approaching a hundred years old. She died today, so she came to the ears of the World Honored One. |
若當 我持象贖命可得者，亦當用象贖之； |
If I hold the elephant to redeem my life, I should also use the elephant to redeem it; |
若當 馬贖命可得者，當用馬贖之； |
If a horse can be redeemed for its life, it should be redeemed with a horse; |
若當車乘贖 命可得者，便當用車乘贖之； |
If you can redeem your life by riding in a chariot, you should redeem it by riding in a chariot; |
若當金銀 珍寶贖命可得者，當用金銀珍寶贖之； |
If one can redeem his life with gold, silver, and treasures, he should redeem his life with gold, silver, and treasures; |
若當以奴婢、僕從、城廓、國界，贖命可得者， 當以城廓、國界贖命； |
If one's life can be redeemed with slaves, servants, city walls, and country boundaries, then one's life should be redeemed with city walls and country boundaries; |
若以加尸國界人 民贖命可得者，當以加尸人民贖之，莫 令我天母命終。」 |
If you can redeem your life by adding corpses to the people of the country, you should redeem them by adding corpses to the people. Do not let my heavenly mother die. " |
世尊告曰： |
The World Honored One said: |
「是故，大王！甚 莫愁憂，一切眾生皆歸於死。 |
"That's why, great king! Don't worry, for all living beings will die. |
一切變易之 法，欲令不變易者，終不有此事。 |
All the methods of change, if you want to make them not change, will never happen. |
大王當 知，人身之法猶如雪揣，要當歸壞； |
Your Majesty, you should know that the law of the human body is like snow; it will eventually perish; |
亦如 土坏，同亦歸壞不可久保； |
Just like soil that deteriorates, it also deteriorates and cannot be preserved for a long time; |
亦如野馬幻化， 虛偽不真； |
Just like a wild horse that has transformed into an illusion, it is hypocritical and untrue; |
亦如空拳，以誑小兒。 |
It's like using an empty fist to deceive a child. |
是故，大 王！莫懷愁憂，恃怙此身。 |
That’s why, Your Majesty! Don't worry about your parents. |
大王當知，有此 四大恐怖，來至此身，不可障護，亦不可 以言語、呪術、藥草、符書，所可除去。 |
Your Majesty, you should know that these four great terrors come to this body and cannot be protected, nor can they be removed by words, spells, herbs, or talismans. |
云何為 四？ |
What is the number four? |
一者名為老，壞敗少壯，使無顏色； |
One is called old, which corrupts the youth and makes it colorless; |
二者 名病盡，壞敗無病； |
Both of them have no disease in their name, and no disease in their corruption; |
三者名為死盡，壞敗 命根； |
The third one is called death, which means the root of life is corrupted; |
四者有常之物歸於無常。 |
The fourth is that things that are permanent become impermanent. |
是謂，大王！ 有此四法不可障護，非力所能伏也。 |
That’s right, Your Majesty! These four dharmas cannot be blocked and protected, and cannot be overcome by one's own strength. |
「大 王當知，猶如四方有四大山，從四方來， 使壓眾生，非力所却。 |
"Your Majesty, you should know that it is like there are four great mountains in the four directions, coming from all directions to suppress all living beings, but they cannot be stopped by force. |
是故，大王！非牢固 物，不可恃怙。 |
That’s why, Your Majesty! If it is not a fixed object, it cannot be relied on. |
是故，大王！當以法治化，莫 以非法。 |
That’s why, Your Majesty! It should be governed by law, not illegality. |
王亦不久，當至生死之海。 |
The king will soon reach the sea of life and death. |
王亦當 知，諸以法治化者，身壞命終，生善處天上； |
The king should also know that those who are governed by the law will perish and be reborn in a good place in heaven; |
若 復以非法治化者，身壞命終，生地獄中。 |
If one continues to be treated illegally, his body will be destroyed and his life will end, and he will be reborn in hell. |
是 故，大王！當以法治化，莫以非法。 |
That’s right, Your Majesty! It should be governed by law, not illegality. |
如是，大王！ 當作是學。」 |
If so, Your Majesty! Think of it as learning. " |
爾時，波斯匿王白世尊曰： |
At that time, King Pasenadi said to the Blessed One: |
「此法 名何等？ |
"What is the name of this Dharma? |
當云何奉行？」 |
Why should we pursue it? " |
世尊告曰： |
The World Honored One said: |
「此法名 除愁憂之刺。」 |
The name of this dharma is to remove the thorns of sorrow. |
王白佛言： |
Wang Baifo said: |
「實爾，世尊！所以然 者，我聞此法已，所有愁憂之刺，今日已 除。 |
"Indeed, World Honored One! Therefore, since I heard this Dharma, all the thorns of sorrow have been removed today. |
然，世尊！國界事猥，欲還所在。」 |
Yes, World Honored One! The national border is obscene, and I want to return to where I am. " |
世尊告曰： |
The World Honored One said: |
「宜知是時。」 |
"It's better to know when it's time." |
波斯匿王即從坐起，頭面禮足， 便退而去。 |
King Pasenadi immediately stood up from his seat, saluted his head, face and feet, and then retreated. |
爾時，波斯匿王聞佛所說，歡喜奉 行。 |
At that time, King Pasenadi heard what the Buddha said and followed it with joy. |
26.8 （八）法本末 |
26.8 (8) The Fundamentals of the Law |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今非獨在比丘、 比丘尼、清信士、清信女中為尊，乃至世間人 民中獨尊，今有四法本末，我躬自知之，而 作證於四部之眾、天上、人中。 |
"I am now not only revered among monks, bhikkhunis, devout men, and devout women, but also among the people of the world. There are four dharma origins. I know them myself, and bear witness to them in the four sects, in heaven, and among people. |
云何為四？ |
Why is the cloud four? |
一者 一切諸行皆悉無常，我今知之，於四部之眾、 天上、人中而作證； |
First, all actions are impermanent. I now know this and bear witness to it in the four groups, in heaven and among people; |
二者一切諸行苦； |
Two, all actions are suffering; |
三者 一切諸行無我； |
Third, all actions are selfless; |
四者涅槃休息。 |
The fourth is nirvana and rest. |
我今知之， 於四部之眾，於天上、人中而作證。 |
I know it now, and it is testified by the people of the four tribes, in heaven and among people. |
是謂，比 丘！四法之本，是故於天上、人中而獨得尊。」 |
That’s right, bhikkhu! The foundation of the Four Dharmas is why it is uniquely respected in heaven and among 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. |
26.9 （九）舍利 |
26.9 (9) Relics |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊與大比丘眾五百人俱。 |
At that time, the World Honored One was present together with five hundred great monks. |
爾時，世 尊欲詣羅閱城夏坐，舍利弗亦欲詣羅閱 城夏坐，千二百五十弟子皆欲詣羅閱城 夏坐，然舍利弗、目揵連夏坐竟，當取涅槃。 |
At that time, the World Honored One wanted to go to Luoyue City to sit in Xiazuo, and Shariputra also wanted to go to Luoyue City to sit in Xiazuo. The thousand two hundred and fifty disciples all wanted to go to Luoyue City to sit in Xiazuo. Take nirvana. |
爾時，世尊將諸比丘、舍利弗、目揵連等，遊羅 閱城迦蘭陀竹園，受夏坐已。 |
At that time, the World-Honored One led the monks, Shariputra, Mokullana, and others to the Bamboo Garden of Kalanda in the city of Ravana, where they sat down for summer. |
爾時，世尊告 舍利弗： |
At that time, the World Honored One told Shariputra: |
「今千二百五十弟子，為汝等在此 夏坐，然舍利弗、目揵連比丘當取滅度。 |
"Now, my disciples, one thousand two hundred and fifty, are sitting here for you in the summer. However, Sariputta and Monk Mögollian should attain nirvana. |
云何， 舍利弗！堪任與諸比丘說妙法乎？ |
Why, Shariputra! Are you worthy enough to explain the wonderful Dharma to the monks? |
我今脊 痛，欲小止息。」 |
I have pain in my spine now and I want it to stop. " |
舍利弗對曰： |
Shariputra replied: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
爾時， 世尊躬襞僧迦利，右脇著地，脚脚相累， 計意在明。 |
At that time, the World-Honored One bowed before Sangha Kali, his right side resting on the ground, his feet were tired, and his plan was clear. |
爾時，尊者舍利弗告諸比丘： |
At that time, the Venerable Sariputta told the monks: |
「我 初受戒時，以經半月，得四辯才而作證， 義理具足。 |
"When I first received the ordination, after half a month, I had acquired the four skills of eloquence and testified that I had sufficient principles and principles. |
我今當說之，分別其義，使汝等 知，布現分別之。 |
I will explain it now and distinguish its meaning so that you can understand it and distinguish it clearly. |
諦聽！善思念之。」 |
Listen! Think of it well. " |
諸比丘對 曰： |
The monks said to him: |
「如是。」 |
That's right. |
是時，諸比丘從舍利弗受教。 |
At that time, the monks received instruction from Sariputta. |
舍利 弗告曰： |
Shariputra said: |
「何等是四辯才？ |
"What kind of four eloquence talents are there? |
我得證者所謂義辯； |
I am enlightened by what is called righteous argument; |
我由此得證所謂法辯； |
From this I gained the so-called legal argument; |
我由此得證所謂 應辯； |
From this I obtained the so-called defense; |
我由此得證所謂自辯。 |
This is what I call self-justification. |
我今當廣 分別其義。 |
Now I will make a clear distinction between its meanings. |
若當四部之眾有狐疑者，我今 現在，可問其義。 |
If there are any doubts among the four tribes, I can ask you about its meaning now. |
若復，諸賢！於四禪有狐疑 者，若復，諸賢！於四等心有狐疑者，可問 我，今當說之。 |
If it comes back, all the wise men! Those who have doubts about the Four Zens, if they come back again, all the wise men! If you have any doubts about the fourth class, you can ask me. I will explain it now. |
設復，諸賢！於四意斷有狐 疑者，可問我義，我今當說。 |
Restoration, all sages! If you have doubts about the judgment of the four thoughts, you can ask me about my righteousness, and I will explain it now. |
四神足、四意止、 四諦，有狐疑者，便來問我義，我今當說之。 |
If anyone has any doubts about the Four Divine Sustainments, the Four Mind Stops, and the Four Noble Truths, then come and ask me about their meaning. I will explain them now. |
今不問者，後悔無益！我今唯有世尊、無所 著、等正覺所有深法，所行眾事，亦問我義， 我當說之，後勿有悔。」 |
Those who don’t ask now will regret it in vain! Now I only have the Buddha, the unattached, and the fully enlightened One, who possesses the profound Dharma. He also asks me for the righteousness of all the things I do. I should tell you what I am doing, and I will not have any regrets later. " |
是時，尊者大目揵連 到時，著衣持鉢，欲入羅閱城乞食。 |
At that time, the Venerable Damu Julian arrived, dressed in clothes and holding an alms bowl, and wanted to enter Luoyue City to beg for food. |
是時，執 杖梵志遙見目連來，各各相詣謂曰： |
At that time, Brahma Zhi, holding his staff, saw Mulailana coming from a distance, and each of them approached each other and said: |
「此是 沙門瞿曇弟子中，無有出此人上，我等盡 共圍已，而取打殺。」 |
There is no one like this among the disciples of the ascetic Qu Tan. We have all surrounded him, and we are going to kill him. |
是時，彼梵志便共圍捉，各 以瓦石打殺而便捨去，身體無處不遍，骨 肉爛盡，酷痛苦惱，不可稱計。 |
At that time, the Brahma warriors surrounded him, beat them to death with stones, and then abandoned them. His body was everywhere, his bones and flesh were all rotten, and he was in so much pain that he could not be counted. |
是時，大目揵連 而作是念： |
At that time, with his eyes wide open, he thought: |
「此諸梵志圍我取打，骨肉爛盡，捨 我而去。 |
"These Brahma warriors surrounded me and beat me until their bones and flesh were rotten, and they abandoned me and left. |
我今身體無處不痛，極患疼痛， 又無氣力可還至園，我今可以神足還 至精舍。」 |
Now I am in pain everywhere in my body, I am in severe pain, and I have no strength to return to the garden. Now I can return to the monastery with enough energy. " |
是時，目連即以神足還至精舍，到 舍利弗所，在一面坐。 |
At that time, Maudgalyayāna returned to the monastery with his spiritual feet, went to the place where the relic was placed, and sat down beside him. |
是時，尊者大目揵連 語舍利弗言： |
At that time, the Venerable Mahamokulana spoke to Shariputra: |
「此執杖梵志圍我取打，骨肉 爛盡，身體疼痛，實不可堪，我今欲取般涅 槃，故來辭汝。」 |
This stick-wielding Brahma is surrounding me and beating me. My bones and flesh are rotten and my body is in pain. It is really unbearable. I want to achieve parinirvana now, so I come to say goodbye to you. |
時舍利弗言： |
At that time, Shariputra said: |
「世尊弟子之中，神 足第一，有大威力，何故不以神足而避乎？」 |
Among the disciples of the World Honored One, the divine feet are number one and have great power. Why don't you avoid them because of the divine feet? |
目連報言： |
Mulian reported: |
「我本所造行極為深重，要索受 報，終不可避，非是空中而受此報。 |
"My deeds are extremely serious, and I have to seek retribution. I cannot avoid it. I cannot receive this retribution in the air. |
然我 今日身極患疼痛，故來辭汝，取般涅槃。」 |
However, I am in severe pain today, so I have come to say goodbye to you and achieve parinirvana. " |
舍 利弗言： |
Shariputra said: |
「諸有比丘、比丘尼修四神足，多廣演 其義，若彼人意中欲住劫、過劫，乃至不滅 度，何以不住而滅度乎？」 |
There are monks and nuns who practice the Four Divine Feet and express their meaning in many ways. If they want to live in kalpas, pass kalpas, and even achieve immortality, why don't they live in annihilation? |
目連報言： |
Mulian reported: |
「如是，舍利 弗！如來言： |
"So it is, Shariputra! The Tathagata says: |
『若比丘、比丘尼修四神足，欲住 壽經劫者，亦可得耳。』 |
"If a bhikkhu or bhikshuni cultivates the Four Divine Feet, those who wish to live for a kalpa of life can also obtain the ear." 』 |
但如來住劫住者，我 亦住耳。 |
But if the Tathagata dwells in the kalpa, I will also dwell in the ear. |
但今日世尊不久當取般涅槃，眾 生之類壽命極短，又我不忍見世尊取般 涅槃。 |
But today, the World Honored One will soon attain Parinirvana. The lifespan of living beings is extremely short, and I cannot bear to see the World Honored One attain Parinirvana. |
然我身體極為疼痛，欲取般涅槃。」 |
However, my body was in great pain and I wanted to attain parinirvana. " |
爾 時，舍利弗語目連言： |
At that time, Sariputta continued to say: |
「汝今小停，我當先取 滅度。」 |
You have paused for a moment now. I will take you to annihilation first. |
是時，目連默然不對。 |
At this time, it was not right for Maudgalyana to remain silent. |
是時，舍利弗往至 世尊所，頭面禮足，在一面坐。 |
At that time, Shariputra went to where the Blessed One was, and sat on one side with his head bowed, his face bowed, and his feet bowed. |
時，舍利弗白 世尊言： |
At that time, Shariputra said to the Blessed One: |
「我今欲取滅度，唯願聽許。」 |
Now that I want to achieve nirvana, I can only listen to the promise. |
是時，世 尊默然不對。 |
At that time, the Blessed One remained silent. |
時舍利弗再三白世尊言： |
At that time, Shariputra said to the Buddha again and again: |
「我 今正是時，欲取般涅槃。」 |
This is the right time for me to achieve parinirvana. |
是時，世尊告舍利 弗： |
At that time, the World-Honored One told Shariputra: |
「汝今何故不住一劫，乃過一劫？」 |
Why do you not live for one calamity now, but live for one calamity? |
舍利弗 白世尊言： |
Shariputra Bai Shizun said: |
「我躬從世尊聞，躬自承受，眾生 之類受命極短，極壽不過百歲，以眾生命 短，故如來壽亦短。 |
"I have heard from the World Honored One, and I have accepted it myself, that the lives of sentient beings are extremely short, and their lifespan is not more than a hundred years. Since the lives of all living beings are short, the lifespan of the Tathagata is also short. |
若當如來住壽一劫者， 我當亦住壽一劫。」 |
If the Tathagata lived for one kalpa, I should also live for one kalpa. " |
世尊告曰： |
The World Honored One said: |
「如舍利弗言， 以眾生命短，故如來壽亦短，然復此事亦 不可論。 |
"As Shariputra said, since the lives of all beings are short, the Tathagata's life is also short. However, this matter cannot be discussed. |
所以然者，過去久遠阿僧祇劫，有 佛名善念誓願如來、至真、等正覺，出現於 世。 |
Therefore, long ago, asamkhya kalpas ago, there was a Buddha named Good Thoughts and Vows of Tathagata, the True One, and other enlightened beings who appeared in the world. |
當於爾時，人壽八萬歲，無有中夭者。 |
At that time, people will live eighty thousand years, and no one will die in infancy. |
彼 善念誓願如來當成佛時，即其日便化作 無量佛，立無量眾生在三乘行，有在不退 轉地住者； |
When the Tathagata becomes a Buddha with good thoughts and vows, he will transform into countless Buddhas on that day, establish countless sentient beings walking in the three vehicles, and live in the land without turning back. |
復立無量眾生在四姓家； |
Restore countless sentient beings in the houses of the four surnames; |
復立 無量眾生在四天王宮、艶天、兜術天、化自 在天、他化自在天、梵迦夷天、欲天、色天、無 色天，亦於其日，於無餘涅槃界而般涅槃。 |
Restore countless sentient beings in the four heavens in the palace of the Four Heavens, the God of Heaven, the Heaven of Tushu, the Heaven of Transformation and Self-transformation, the Heaven of Other Transformation and Freedom, the Heaven of Brahma-Kaya, the Heaven of Desire, the Heaven of Color, the Heaven of Colorless, and on that day, in the realm of Nirvana without any residue. Nirvana. |
而今舍利弗言： |
Now Sariputra said: |
『以眾生壽短，故如來壽命亦 短。』 |
"Since the life span of all sentient beings is short, the life span of the Tathagata is also short." 』 |
云何，舍利弗！而作是說： |
Why, Shariputra! And Zuo said: |
『如來當住一劫， 至一劫，我亦當住一劫，至一劫。』 |
"The Tathagata shall live for one kalpa, until one kalpa, and I shall live for one kalpa, and until one kalpa." 』 |
然復眾生， 不能知如來壽命長短。 |
However, sentient beings cannot know the length of the Tathagata's life span. |
舍利弗當知，如來 有四不可思議事，非小乘所能知。 |
Shariputra should know that the Tathagata has four inconceivable things that cannot be known by Hinayana. |
云何為 四？ |
What is the number four? |
世不可思議，眾生不可思議，龍不可思 議，佛土境界不可思議。 |
The world is inconceivable, the sentient beings are inconceivable, the dragon is inconceivable, and the realm of Buddhaland is inconceivable. |
是謂，舍利弗！有四不 可思議。」 |
That’s right, Shariputra! There are four incredible things. " |
舍利弗言： |
Shariputra said: |
「如是，世尊！有四不可思 議，世界、眾生、龍宮、佛土實不可思議。 |
"So, World Honored One! There are four inconceivable things. The world, living beings, the Dragon Palace, and the Buddha Land are truly inconceivable. |
然長夜 恒有此念： |
However, throughout the long night, I always had this thought: |
『釋迦文佛終不住一劫。』 |
"Sakyamuni Buddha will never live for a single calamity." 』 |
又復諸 天來至我所，而語我言： |
Again, the heavens came to my place and spoke to me: |
『釋迦文佛不久在 世，年向八十，然今世尊不久當取涅槃。』 |
"Sakyamuni Buddha will be alive soon and will be eighty years old. However, the present World Honored One will soon achieve Nirvana." 』 |
我 今不堪見世尊取般涅槃。 |
I cannot bear to see the Blessed One achieve parinirvana now. |
又我躬從如來 聞此語： |
And I bow to the Tathagata and hear these words: |
『諸過去、當來、今現在，諸佛上足弟子 先取般涅槃，然後佛取般涅槃； |
"In the past, in the future, and in the present, the superior disciples of all Buddhas first attained Parinirvana, and then the Buddha attained Parinirvana; |
又最後弟子 亦先取般涅槃，然後世尊不久當取滅度。』 |
In the end, the disciples will also achieve parinirvana first, and then the World Honored One will soon achieve annihilation. 』 |
唯願世尊聽取滅度。」 |
I only wish that the World-Honored One would listen to the salvation of annihilation. " |
世尊告曰： |
The World Honored One said: |
「今正是時。」 |
Today is the right time. |
舍利弗即住如來前坐，正身正意，繫念在 前，而入初禪； |
Sariputta immediately sat in front of the Tathagata, with his body upright and his mind upright, with his thoughts in front of him, and entered the first jhana; |
從初禪起，入二禪； |
Starting from the first jhana and entering into the second jhana; |
從二禪 起，復入三禪； |
From the second jhana, return to the third jhana; |
從三禪起，復入四禪； |
Starting from the third jhana, returning to the fourth jhana; |
從四禪 起，復入空處、識處、不用處、有想無想處，從有 想無想起，入滅盡定； |
Starting from the fourth jhana, we return to the place of emptiness, consciousness, place of no use, place of thoughts but no thoughts, from having thoughts but no thoughts, we enter the state of cessation and cessation; |
從滅盡定起，入有想 無想處； |
Starting from the cessation of cessation, one enters the place where there are thoughts and no thoughts; |
從有想無想起，入不用處、識處、空 處； |
From thinking to not thinking, entering the place of no use, awareness, and emptiness; |
從空處起，入第四禪； |
Starting from emptiness, enter the fourth jhana; |
從第四禪起，入 三禪； |
Starting from the fourth jhana, enter the third jhana; |
從第三禪起，入第二禪； |
Starting from the third jhana, enter the second jhana; |
從第二禪 起，入初禪； |
From the second jhana, enter the first jhana; |
從初禪起，入第二禪； |
Starting from the first jhana, entering the second jhana; |
從第二禪 起，入第三禪； |
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. |
時，尊 者舍利弗從四禪起已，告諸比丘： |
At that time, the Venerable Shariputra had already started from the fourth jhana and told the bhikkhus: |
「此名師 子奮迅三昧。」 |
This famous teacher is called Fenxun Samadhi. |
是時，諸比丘 歎 未曾有： |
At that time, the bhikkhus sighed: "This has never happened before:" |
「甚奇！甚 特！尊者舍利弗入三昧，速疾乃爾。」 |
It's very strange! It's very special! The Venerable Shariputra entered Samadhi, and he was instantly healed. |
爾時，舍利 弗即從坐起，頭面禮世尊足，便退而去。 |
At that moment, Shariputra stood up from his seat, bowed his head and face to the feet of the Blessed One, and then retreated. |
當 於爾時，眾多比丘從舍利弗後。 |
At that time, many bhikkhus followed Shariputra. |
時舍利弗還 顧語： |
When Shariputra returned, he said: |
「諸賢！各欲所至？」 |
Everyone has his own way, wise men? |
眾多比丘報曰： |
Many bhikkhus reported: |
「我等欲 得供養尊者舍利。」 |
We would like to offer the relics of His Holiness. |
舍利弗言： |
Shariputra said: |
「止！止！諸賢！此 則為供養已。 |
"Stop! Stop! All sages! This is just an offering. |
吾自有沙彌，足得供養我 耳。 |
I have a novice monk who can provide enough food for my ears. |
汝等各還所在，思惟道化，善修梵行，盡 於苦際。 |
You all should return to where you are, meditate on Taoism, practice the holy life well, and end up suffering. |
如來出世，甚難可遇，時時乃出，猶 優曇鉢華時時乃出。 |
The Tathagata appears in this world, which is very rare to encounter. He appears from time to time, just like the flower of Utanbo appears from time to time. |
如來亦復如是，億劫乃 出。 |
The Tathagata will be like this again, and hundreds of millions of kalpas will come out. |
人身亦復難剋，有信成就亦復難得，欲 求出家學如來法亦復難得。 |
It is no longer difficult to overcome the human body, it is no longer rare to have faith and achieve success, and it is no longer rare to want to become a monk and learn the Tathagata Dharma. |
一切諸行欲 使不滅盡，此亦難得； |
It is also difficult to keep all desires and actions alive; |
滅於愛欲永盡無 餘，滅盡涅槃。 |
There is no remnant left in the annihilation of love and desire, and Nirvana is annihilated. |
今有四法本末，如來之所說。 |
Now there are the origin and end of the four dharma, as stated by the Tathagata. |
云何為四？ |
Why is the cloud four? |
一切諸行無常，是謂初法本末，如 來之所說。 |
The impermanence of all actions is the origin and end of the original dharma, as Tathagata said. |
一切諸行苦，是謂第二法本末，如 來之所說。 |
The suffering of all actions is the origin and end of the second dharma, as Tathagata said. |
一切諸行無我，是謂第三法本末， 如來之所說。 |
All actions are selfless, which is the origin and end of the third dharma, as the Tathagata said. |
涅槃為永寂，是謂第四法本 末，如來之所說。 |
Nirvana is eternal silence, which is the origin and end of the fourth dharma, as taught by the Tathagata. |
是謂，諸賢！四法本末，如來之 所說。」 |
That is to say, all sages! The origin and end of the four dharma are as stated by the Tathagata. " |
爾時，諸比丘咸共墮淚： |
At that time, all the bhikkhus shed tears together: |
「今舍利弗滅度， 何速乃爾。」 |
Now that Shariputra has passed away, Hesu Naer. |
爾時，尊者舍利弗告諸比丘： |
At that time, the Venerable Sariputta told the monks: |
「止！ 止！諸賢！慎莫愁憂，變易之法，欲使不變易 者，此事不然。 |
Stop! Stop! Sages! Be careful not to worry. The method of change is to make it unchangeable. This is not the case. |
須彌山王尚有無常之變，況 復芥子之體，舍利弗比丘而免此患乎？ |
The king of Mount Sumeru is still subject to impermanent changes. How about restoring the body of a mustard seed? Can Bhikkhu Shariputra avoid this trouble? |
如來 金剛之身，不久亦當取般涅槃，何況我身？ |
The Tathagata's vajra body will soon attain parinirvana, not to mention my body? |
然 汝等各修其法行，得盡苦際。」 |
However, if you each practice your own Dharma, you will end all suffering. " |
是時，尊者舍 利弗往詣精舍。 |
At that time, the Venerable Shariputra went to the Jingshe. |
到已，收攝衣鉢，出於竹園， 往詣本生住處。 |
When I arrived, I collected my clothes and bowl, left the bamboo garden, and went to where I lived. |
是時，尊者舍利弗漸漸乞食 至摩瘦國。 |
At that time, the Venerable Shariputra gradually went to the country of Moshou to beg for food. |
爾時，尊者舍利弗遊於摩瘦本生 之處，身遇疾病，極為苦痛。 |
At that time, the Venerable Shariputra was wandering in the place where he was born in a skinny state. He was suffering from illness and was in great pain. |
時，唯有均頭沙 彌供養，目下除去不淨，供給清淨。 |
At that time, only the novice monks at the head of the temple can make offerings, which will remove the impurities under the eyes and provide purity. |
是時，釋 提桓因知舍利弗心中所念，譬如力士 屈申臂頃，從三十三天沒不現，來至舍 利弗精舍中。 |
At that time, Shitihuan knew what was in Sariputta's heart. For example, a strong man appeared in Sariputta's monastery from the beginning of the thirty-three days. |
至已，頭面禮足，復以兩手摩 舍利弗足，自稱姓名，而作是說： |
When he was done, he bowed his head, face and feet, rubbed Shariputra's feet with both hands, said his name, and said: |
「我是天王 帝釋。」 |
I am the King of Heaven, Sakyamuni. |
舍利弗言： |
Shariputra said: |
「快哉！天帝！受命無窮。」 |
Happy! Emperor of Heaven! My destiny is infinite. |
釋提 桓因報言： |
Shi Ti Huan Yin reported: |
「我今欲供養尊者舍利。」 |
Now I want to offer the relics of the Venerable. |
時舍利 弗報言： |
At that time Shariputra reported: |
「止！止！天帝！此則為供養已，諸天清 淨，阿須輪、龍、鬼及諸天之眾。 |
"Stop! Stop! Emperor of Heaven! This is the offering, and all the heavens will be pure, including the asuras, dragons, ghosts and all the other heavens. |
我今自有沙 彌，足堪使令。」 |
Now I have a novice monk, who is worthy of the envoy. " |
時，釋提桓因再三白舍利弗 言： |
At that time, Shiti Huanyin repeatedly said to Sariputra: |
「我今欲作福業，莫見違願，今欲供養 尊者舍利。」 |
I want to do good deeds now, and I will never go against my wishes. Now I want to offer the relics of the Venerable. |
是時，舍利弗默然不對。 |
At this time, Sariputta remained silent. |
時，釋提 桓因躬自除糞，不辭謙苦。 |
At that time, Shi Tihuan was obliged to remove his own excrement without hesitation. |
是時，尊者舍利弗 即以其夜而般涅槃。 |
At that time, the Venerable Shariputra attained parinirvana during his night. |
是時，此地六變震動， 有大音聲，雨諸天華，作倡伎樂，諸天側塞 虛空，神妙諸天亦散拘牟頭華，或以栴檀雜 碎之香而散其上。 |
At that time, the place was shaken by six transformations, there was a loud sound, heavenly flowers rained down, and music was played. The heavens blocked the sky on their sides, and the wonderful heavens also scattered the flowers of Ju Mou Tou, or scattered the fragrance of sandalwood mixed with them. |
時，舍利弗已取滅度，諸 天皆在空中，悲號啼哭，不能自勝，虛空之 中，欲天、色天、無色天，悉共墮淚，亦如春月 細雨和暢。 |
At that time, Shariputra had attained the state of nirvana, and all the heavens were in the air, howling and crying, unable to overcome themselves. In the sky, the desire heaven, the color heaven, and the colorless heaven all shed tears together, just like the soft rain of the spring moon. |
爾時，亦復如是。 |
Then, it will be the same again. |
「今尊者舍利弗取 般涅槃，何其速哉。」 |
Now the Venerable Shariputra has achieved parinirvana, how quickly. |
是時，釋提桓因集一切眾 香，而耶維尊者舍利弗身，種種供養已，而收 舍利及衣鉢，而付均頭沙彌，又告之曰： |
At that time, Shitihuan had collected all the incense and made various offerings to the relics of the Venerable Yawei. He collected the relics and the robe and bowl, paid them to the novice monk, and said to him: |
「此是 汝師舍利及衣鉢，往奉世尊。 |
"Here are your master's relics and robe, to offer to the World Honored One. |
到已，以此因 緣，具白世尊，若有所說者，便奉行之。」 |
When the time comes, with this cause and condition, I understand that if the Blessed One has anything to say, I will follow it. " |
是 時，均頭報言： |
When it is, Juntou reports: |
「如是，拘翼！」 |
That's right, Juyi! |
是時，均頭沙彌捉衣、 持鉢及舍利，往至阿難所，白阿難曰： |
At that time, Juntou novice took his clothes, alms bowl and relics and went to Ananda's place. He said to Ananda: |
「我 師已取滅度，今持舍利、衣鉢來，用上世 尊！」 |
My master has attained nirvana, and now he comes with his relics and robes and bowl to offer them to the World Honored One! |
時阿難見已，即墮淚而作是語： |
When Ananda saw him, he shed tears and said these words: |
「汝亦來 共至世尊所，以此因緣，共白世尊。 |
"You have also come to visit the Blessed One together, and through this cause and condition, we can thank the Blessed One together. |
若世尊 有所說，我等常奉行之。」 |
If the World Honored One has said something, we will always follow it. " |
均頭報言： |
Head report: |
「如是，尊 者！」 |
Indeed, Your Majesty! |
是時，阿難將均頭沙彌至世尊所，頭面 禮足，白世尊曰： |
At that time, Ananda brought the novice monk Juntou to the World Honored One. With his head and face bowed, he said to the World Honored One: |
「此均頭沙彌來至我所，白 我言： |
"The Juntou novice came to my place and said to me: |
『我師已滅度，今持衣鉢來奉上如 來。』 |
"My master has passed into nirvana, and now I come with my robe and bowl to worship the Tathagata." 』 |
我今日心意煩惱，志性迷惑，莫知東西， 聞尊者舍利弗取般涅槃，悵然傷心。」 |
Today, my mind is troubled, my will is confused, I don’t know anything, and I feel sad and sad when I hear that the Venerable Shariputra has attained parinirvana. " |
世尊 告曰： |
The World Honored One said: |
「云何，阿難！舍利弗比丘用戒身般涅 槃乎？」 |
Why, Ananda! Did Bhikkhu Shariputra achieve parinirvana by practicing discipline? |
阿難對曰： |
Ananda replied: |
「非也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「云何，阿 難！用定身、慧身、解脫所見身，而取滅度 乎？」 |
How can you, Ananda, use the body of concentration, wisdom, and liberation to attain the state of annihilation? |
阿難白佛言： |
Ananda said to the Buddha: |
「舍利弗比丘不用戒身、定 身、慧身、解脫身、解脫所見身，而取滅度，但 舍利弗比丘恒喜教化，說法無厭足，與諸比 丘教誡，亦無厭足。 |
"Bhikkhu Shariputra does not need to use the body of discipline, concentration, wisdom, liberation, or liberation to attain nirvana. However, Bhikkhu Sariputra is always happy to teach and preach the Dharma without getting tired of it. He also teaches and instructs other bhikkhus without getting tired of it. |
我今憶此舍利弗深恩 過多，是以愁悒耳。」 |
Now I recall the deep kindness of this Shariputra too much, and my ears are filled with sadness. " |
世尊告曰： |
The World Honored One said: |
「止！止！阿難！莫 懷愁憂，不常之物，欲使恒在者，此事不 然。 |
Stop! Stop! Ananda! Don't worry about things that are not permanent. If you want to make things permanent, this will not be the case. |
夫生有死。 |
Husband is alive and dead. |
云何，阿難！過去諸佛盡非滅 度乎？ |
Why, Ananda! Is it possible that all the Buddhas in the past will cease to exist? |
譬如燈炷，油盡即滅。 |
It's like a lamp, it goes out when the oil is gone. |
如從寶藏、 定光至今七佛及弟子眾，盡非般涅槃乎？ |
Are the seven Buddhas and their disciples from the time of Treasure Treasure and Dingguang to the present day completely different from parinirvana? |
如是辟支佛審諦、高稱、遠聞、尼嗟優尼般嗟 伽羅，優般伽羅，爾許辟支佛盡非滅度乎？ |
In this way, Pratyekabuddhas have examined the truth, exalted themselves, heard from far away, nirvana, Unipankara, Upankara, are you sure that the Pratyekabuddhas will be saved from extinction? |
賢 劫之初，大國聖王名曰善悅摩訶提婆，如是 轉輪聖王今為所在，豈非盡非般涅槃乎？」 |
At the beginning of the sage kalpa, the great sage king was named Shangyue Mahadeva. If the wheel-turning sage king is now here, wouldn’t it mean that he has reached nirvana? " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「一切行無常， 生者當有死， |
"Everything is impermanent, and the living must die. |
不生不復滅， 此滅最第一。」 |
There is neither birth nor death, and this death is the first. " |
增壹阿含經卷第十八 |
Addition to the Agama Sutra Volume 18 |
增壹阿含經卷第十九 |
Addition to the Agama Sutra Volume 19 |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
四意斷品第二十六之餘 |
The twenty-sixth chapter of the Four Thoughts |
世尊告阿難曰： |
The World-Honored One told Ananda: |
「汝今授舍利弗舍利來。」 |
You now give Shariputra the relics. |
阿 難對曰： |
Ananda replied: |
「如是。 |
"That's right. |
世尊！」是時，阿難即授舍利在 世尊手。 |
World Honored One! ” At that time, Ananda gave the relic to the World Honored One. |
爾時，世尊手執舍利已，告諸比丘： |
At that time, the World Honored One held the relic in his hand and told the monks: |
「今此是舍利弗比丘舍利，智慧聰明高才之 智。 |
"Now this is the relic of Bhikkhu Shariputra, a man of great wisdom and intelligence. |
若干種智，智不可窮，智無涯底，智有速 疾之智，有輕便之智，有利機之智，有甚深 之智，有審諦之智，少欲知足，樂閑靜之處， 有猛勇意，所為不亂，無怯弱心，能有所 忍，除去惡法，體性柔和，不好鬪訟，恒修精 進，行三昧，習智慧，念解脫，修行解脫所 知見身。 |
There are several kinds of wisdom. There is no limit to wisdom. There is no limit to wisdom. There is quick wisdom, there is light wisdom, there is resourceful wisdom. There is profound wisdom. There is judgment wisdom. There is contentment with few desires. I enjoy leisurely and quiet places. , Have a strong and courageous will, do not mess up in what you do, have no timidity, be able to endure, get rid of evil laws, have a gentle body, do not like lawsuits, keep practicing diligently, practice Samadhi, practice wisdom, think about liberation, and practice the knowledge of liberation. Meet. |
比丘當知，猶如大樹而無其枝，然 今日比丘僧，如來是大樹，舍利弗比丘而取 滅度，似樹無枝。 |
Bhikkhus, you should know that it is like a big tree without its branches. However, today, bhikkhu monks, the Tathagata is a big tree, and Bhikkhu Shariputra takes the state of annihilation, just like a tree without branches. |
若舍利弗所遊之方，彼方 便遇大幸云： |
Wherever Sariputta travels, he will encounter great luck: |
『舍利弗在彼方止。』 |
"Sariputta stopped there. 』 |
所以然 者，舍利弗比丘能與外道異學共議論，無 不降伏者。」 |
Therefore, if Bhikkhu Sariputta can discuss with heretics and heretics, all of them will be subdued. " |
是時，大目揵連聞舍利弗滅度， 即以神足，至世尊所，頭面禮足，在一面住。 |
At that time, Damu Jialian heard that Shariputra had passed away, and with his divine feet, he went to the presence of the World Honored One, bowed his head and face, and stayed on one side. |
爾時，大目揵連白世尊曰： |
At that time, the great-eyed Buddha said: |
「舍利弗比丘今 已滅度，我今辭世尊，欲取滅度。」 |
Bhikkhu Shariputra has now attained nirvana. I now leave the World Honored One and wish to achieve nirvana. |
爾時，世 尊默然不對。 |
At that time, the Blessed One remained silent. |
如是再三白世尊曰： |
Thus he said to the World-Honored One again and again: |
「我欲取 滅度。」 |
I want to achieve annihilation. |
爾時，世尊亦復默然不報。 |
At that time, the World-Honored One also became silent and did not repay. |
爾時，目連 以見世尊默然不報，即禮世尊足，便退而 去。 |
At that time, Maudgalyana saw that the Blessed One was silent and did not repay the favor, so he bowed to the Blessed One's feet and then retreated. |
還詣精舍，收攝衣鉢，出羅閱城，自往本 生處。 |
He returned to the Jingshe, collected his clothes and bowl, left Luo Yue City, and went to his original place of birth. |
爾時，有眾多比丘從尊者目連後。 |
At that time, many monks followed the Venerable Maudgalyana. |
是 時，眾多比丘共目連到摩瘦村，在彼遊化， 身抱重患。 |
At that time, many bhikkhus went to Mo Shou Village together with many bhikkhus. They were wandering there and were suffering from serious illness. |
是時，目連躬自露地敷座而坐，而 入初禪； |
At that time, Maudgalyana sat down on the ground with his head bowed, and entered the first meditation; |
從初禪起，入第二禪； |
Starting from the first jhana, entering the second jhana; |
從第二禪起， 入第三禪； |
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; |
從第四 禪起，入空處； |
Starting from the fourth jhana, enter the space of space; |
從空處起，入識處； |
From the place of emptiness, enter the place of consciousness; |
從識處 起，入不用處； |
Starting from the point of consciousness, enter the point of no use; |
從不用處起，入有想無想處； |
Starting from a place of no use, entering a place of thoughts and no thoughts; |
從有想無想處起，入火光三昧； |
Starting from the place where there is no thought, one enters the fire-light samadhi; |
從火光三 昧起，入水光三昧； |
From the samadhi of fire light, one enters the samadhi of water light; |
從水光三昧起，入滅盡 定； |
From the water-light samadhi, enter the cessation of cessation; |
從滅盡定起，入水光三昧； |
From the cessation of cessation, enter the water-light samadhi; |
從水光三昧 起，入火光三昧； |
From the water-light samadhi, enter the fire-light samadhi; |
從火光三昧起，入有想無 想定； |
Starting from the fire-light samadhi, one enters into the concentration of thinking and non-thinking; |
從有想無想定起，入不用處； |
Starting from the concentration of thoughts and non-perceptions, it enters the useless place; |
從不用 處起，入識處、空處、四禪、三禪、二禪、初禪。 |
Starting from the point of no use, enter the point of consciousness, the point of emptiness, the fourth jhana, the third jhana, the second jhana, and the first jhana. |
從初 禪起，飛在空中，坐臥經行，身上出火，身下 出水，或身下出火，身上出水，作十八變，神 足變化。 |
Starting from the first meditation, flying in the air, sitting, lying down, and meditating, fire will come out of the body and water will come out of the body, or fire will come out of the body and water will come out of the body, and perform eighteen transformations, which will be a magical transformation. |
是時，尊者大目揵連還下就座，結跏 趺坐，正身正意，繫念在前，復入初禪； |
At that time, the venerable Lord sat down with his eyes wide open, sitting in lotus position, with his body and mind straight, his thoughts in front, and he returned to the first jhana; |
從初 禪起，入第二禪； |
Start from the first jhana and enter the second jhana; |
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; |
從第四禪起，入空處； |
Starting from the fourth jhana, enter the space; |
從空處起，入識處； |
From the place of emptiness, enter the place of consciousness; |
從識處起，入不用處， 從不用處起，入有想無想處； |
Starting from the place of consciousness, enter the place of no use; Starting from the place of no use, enter the place of thoughts and no thoughts; |
從有想無想 處起，入火光三昧； |
Starting from the place where there is no thought, one enters the fire-light samadhi; |
從火光三昧起，入水光 三昧； |
From the fire-light samadhi, enter the water-light samadhi; |
從水光三昧起，入滅盡定； |
From the water-light samadhi, enter the cessation of cessation; |
從滅盡定 起，還入水光、火光、有想無想處、不用處、識 處、空處、四禪、三禪、二禪、初禪。 |
From the cessation of cessation, we return to the light of water, the light of fire, the place of thoughts and non-thoughts, the place of no use, the place of consciousness, the place of emptiness, the fourth jhana, the third jhana, the second jhana, and the first jhāna. |
復從初禪起， 入第二禪； |
Again, start from the first jhana and enter the second jhana; |
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; |
從第四禪起，尋時取滅度。 |
Starting from the fourth jhana, seek the time and attain the state of annihilation. |
爾時，大目揵連已取滅度。 |
At that time, Damu Jilian had attained annihilation. |
是時，此地極大震 動，諸天各各相告來下，省覲大目揵連，持 用供養尊德，或以種種香華來供養者，諸 天在空中作倡伎樂，彈琴、歌舞用供養 尊者目揵連上。 |
At that time, there was a great earthquake in this place, and all the heavens came down to tell each other, to pay homage to the Great Eyes, and to hold up offerings to those with noble virtues, or to make offerings with various kinds of incense and flowers. The heavens made music in the air, playing harps, Sing and dance with offerings to the venerable eyes. |
爾時，尊者大目揵連已取滅 度。 |
At that time, the Venerable Mahamokhara Lian had attained the state of annihilation. |
是時，那羅陀村中一由旬內，諸天側滿 其中。 |
At that time, within one yojana of the village of Narada, all the heavens filled it. |
爾時，復有眾多比丘持種種香華，散 尊者目揵連尸上。 |
At that time, many bhikkhus came again holding various incense flowers and scattered them all over the corpse. |
爾時，世尊從羅閱城漸漸 乞食，將五百比丘，人中遊化，往詣那羅陀 村，五百比丘俱。 |
At that time, the World-Honored One gradually went to beg for food from Luoyue City and took five hundred bhikkhus, who were wandering around, and went to the village of Narada, together with five hundred bhikkhus. |
爾時，舍利弗、目連取滅度 未久。 |
At that time, Shariputra and Maudgalyana had not long passed away. |
爾時，世尊在露地而坐，默然察諸比 丘已，默然觀諸比丘已，告諸比丘： |
At that time, the World-Honored One sat on the ground in the open air, observing the monks silently, and said to the monks: |
「我今觀 此眾人中，大有 損 減。 |
"I see that among these people today, there is a great loss. |
所以然者，今此眾 中無有舍利弗、目揵連比丘。 |
Therefore, there are no monks like Shariputra and Mokhulyan in this crowd. |
若舍利弗、目揵 連所遊之方，彼方便為不空。 |
If Shariputra and Mukui are connected to the place where they travel, that convenient method will not be empty. |
聞舍利弗、目 揵連今在此一方。 |
I heard that Shariputra and Muju Lian are here now. |
所以然者，舍利弗、目揵 連比丘堪任降此外道。」 |
Therefore, Bhikkhu Sariputta and Mukhara are worthy of surrendering to other ways. " |
爾時，世尊告諸比 丘： |
At that time, the World-Honored One told the monks: |
「諸佛所造甚奇！甚特！有此二智慧、神足弟 子取般涅槃，然如來無有愁憂。 |
"What the Buddhas have done is so wonderful! What a special thing! With these two wisdoms and divine powers, disciples can achieve parinirvana, but the Tathagata has no worries. |
正使過去 恒沙如來，亦復有此智慧、神足弟子，正使當 來諸佛出世，亦當有此智慧、神足弟子。 |
Just as the Tathagata Tathagata Hengsha in the past also had such wisdom and divine disciples, so that the Buddhas in the future should also have disciples with such wisdom and divine disciples. |
比 丘當知，世間有二施業。 |
Bhikkhus should know that there are two kinds of karma in the world. |
云何為二？ |
Why is the cloud two? |
所謂財 施、法施。 |
The so-called financial aid and legal aid. |
比丘當知，若論財施者，當從舍利 弗、目連比丘求； |
Bhikkhus, you should know that when it comes to giving money, you should ask for it from Sariputta and Maudgalyayen; |
若欲求法施者，當從我求 之。 |
If you want help from me, you should ask for it from me. |
所以然者，我今如來無有財施，汝等今 日可供養舍利弗、目揵連比丘舍利。」 |
Therefore, since I, the Tathagata, do not have any financial gifts, you can now support Shariputra and the relics of Bhikkhu Mogullian. " |
爾時，阿 難白佛言： |
At that time, Ananda said to the Buddha: |
「云何得供養舍利弗、目揵連舍 利？」 |
How can I offer the relics of Shariputra and Muqi Lian? |
世尊告曰： |
The World Honored One said: |
「當集種種香華，於四衢道頭， 起四寺偷婆。 |
"We should gather all kinds of incense and flowers at the head of the four roads and set up four temples to steal women. |
所以然者，若有起寺，此人 有四種應起偷婆。 |
Therefore, if there is a monastery, there are four types of people who should be involved in stealing a mother-in-law. |
云何為四？ |
Why is the cloud four? |
轉輪聖王 應起偷婆，漏盡阿羅漢應起偷婆，辟支佛 應起偷婆，如來應起偷婆。」 |
The wheel-turning sage king should rise up to steal the mother-in-law, the Arhat with all the drains should rise up to steal the mother-in-law, the Paccekabuddha should rise up to steal the mother-in-law, and the Tathagata should rise up to steal the mother-in-law. " |
是時，阿難白 世尊曰： |
At that time, Ananda said to the World Honored One: |
「有何因緣如來應起偷婆？ |
"What is the reason why the Tathagata should rise to steal my mother-in-law? |
復有 何因緣辟支佛、漏盡阿羅漢、轉輪聖王應 起偷婆？」 |
What is the reason why a Pratyekabuddha, an Arhat, or a wheel-turning sage should arise to steal a mother-in-law? " |
世尊告曰： |
The World Honored One said: |
「汝今當知，轉輪聖王加 行十善，修十功德，亦復教人行十善功德。 |
"You should know now that the Holy Wheel-turning King performs the ten good deeds and cultivates the ten meritorious virtues, and also teaches people to perform the ten deeds and merits. |
云何為十？ |
Why is the cloud ten? |
己身不殺生，復教他人使不殺 生。 |
If you refrain from killing yourself, teach others how to refrain from killing. |
己身不盜，復教他人使不盜。 |
If you do not steal yourself, teach others not to steal. |
己身不 婬，復教他人使不婬。 |
If you do not commit adultery yourself, teach others not to commit adultery. |
己身不妄語，復 教他人使不妄語。 |
If you yourself do not lie, teach others not to lie. |
己身不綺語，復教他 人使不綺語。 |
If you don't talk nonsense yourself, teach others how to talk nonsense. |
己身不嫉妬，復教他人使 不嫉妬。 |
If you are not jealous of yourself, teach others not to be jealous. |
己身不鬪訟，復教他人使不鬪 訟。 |
If you yourself do not engage in litigation, teach others not to engage in litigation. |
己身意正，復教他人使不亂意。 |
If one's own body and mind are upright, then teach others how to keep their minds straight. |
身自正 見，復教他人使行正見。 |
If you have the right view yourself, teach others how to practice the right view. |
比丘當知，轉輪聖 王有此十功德，是故應與起偷婆。」 |
Bhikkhus, you should know that the Holy Wheel-turning King has these ten merits and virtues, so you should marry him. " |
是時，阿 難白世尊曰： |
At that time, Ananda said to the World Honored One: |
「復以何因緣如來弟子應與 起偷婆？」 |
What is the reason why a disciple of the Tathagata should commit suicide with my wife? |
世尊告曰： |
The World Honored One said: |
「阿難當知，漏盡阿羅漢 以更不復受有，淨如天金，三毒五使永不 復現，以此因緣如來弟子應與起偷婆。」 |
Ananda should know that after all the outflows of the Arahant, they will no longer experience existence. They are as pure as heavenly gold. The three poisons and five apostles will never reappear. With this cause and effect, disciples of the Tathagata should be able to get married. |
阿 難白佛： |
Ananda said to the Buddha: |
「以何因緣辟支佛應與起偷婆？」 |
Why should a Pratyekabuddha meet with a thief? |
世 尊告曰： |
The World Honored One said: |
「有辟支佛，無師自悟，去諸結使，更 不受胎，是故應與起偷婆。」 |
There is a Pratyekabuddha, who has enlightened himself without a teacher, got rid of all the knots, and has not been able to conceive. Therefore, he should be the wife of a thief. |
是時，阿難白世 尊曰： |
At that time, Ananda said to the World Honored One: |
「復以何因緣如來應與起偷婆？」 |
What is the reason why the Tathagata should meet up with a thief? |
世尊 告曰： |
The World Honored One said: |
「於是，阿難！如來有十力、四無所畏，不 降者降，不度者度，不得道者令得道，不 般涅槃者令般涅槃。 |
"So, Ananda! The Tathagata has ten powers and four fearless powers. Those who do not surrender will be surrendered; those who do not save will be rescued; those who do not attain enlightenment will attain enlightenment; those who do not attain parinirvana will attain parinirvana. |
眾人見已，極懷歡喜。 |
Everyone was extremely happy to see him. |
是謂，阿難！如來應與起偷婆。 |
That’s right, Ananda! The Tathagata should marry his wife. |
是謂如來應 與起偷婆。」 |
This means that the Tathagata should marry and steal his mother-in-law. " |
爾時，阿難聞世尊所說，歡喜奉 行。 |
At that time, Ananda heard what the Blessed One said and followed it with joy. |
26.10 （一〇）婆迦梨 |
26.10 (10) Vakari |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者婆迦梨身得重患，臥在大小便 上，意欲自刀殺，無此勢可自坐起。 |
At that time, the Venerable Prakari was seriously ill and was lying on the toilet. He wanted to kill himself with a knife, but he could not sit up because he was unable to do so. |
是時，尊 者婆迦梨告侍者： |
At that time, the Venerable Pakali told the attendant: |
「汝今可持刀來，吾欲自 殺。 |
"You can come here with a knife, I want to commit suicide. |
所以然者，如今日釋迦文佛弟子之中， 信解脫者無出我上，然我今日有漏心不解 脫。 |
Therefore, among the disciples of Sakyamuni Buddha today, no one who believes in liberation is above me, but today I have a leaky mind and cannot be liberated. |
所以然者，然如來弟子遇苦惱時，亦 復求刀自殺。 |
Therefore, when disciples of the Tathagata encounter distress, they also seek a knife to commit suicide. |
我今用此命為？ |
What do I use this life for now? |
不能從此 岸至彼岸。」 |
You cannot go from one shore to the other. " |
是時，婆迦梨弟子出家未久，未 知今世、後世，不知從此岸至彼岸，亦復 不知死此生彼，便授刀與之。 |
At that time, Pakali's disciple had not become a monk for a long time. He did not know this world or the next life, did not know how to go from this shore to the other shore, and did not know whether to die here or live there, so he gave him a sword. |
時，婆迦梨手 執刀已，以信堅固，持刀自刺。 |
At that time, Pakali already held the sword in his hand, and with strong faith, he stabbed himself with the sword. |
是時，婆迦梨 以刀自刺，而作是念： |
At that time, Prakali stabbed himself with a knife and thought: |
「釋迦文佛弟子之中， 所作非法，得惡利不得善利，於如來法 中，不得受證而取命終。」 |
Among the disciples of Shakyamuni Buddha, those who do illegal things, gain bad benefits but not good benefits, will not receive the enlightenment of the Tathagata Dharma and will end up dead. |
是時，尊者婆迦梨 便思惟是五盛陰： |
At that time, the Venerable Prakari thought about the five abundant yins: |
是謂此色，是謂色習，是 謂色滅盡； |
This refers to this color, this refers to the habit of color, this refers to the cessation of color; |
是謂痛、想、行、識，是謂痛、想、行、識集， 是謂痛、想、行、識、滅盡。 |
This refers to pain, thoughts, formations, and consciousness; it refers to the collection of pain, thoughts, formations, and consciousness; it refers to the cessation of pain, thoughts, formations, consciousness, and cessation. |
彼於此五盛陰熟思惟 之，諸有生法皆是死法。 |
He meditated on these five abundant yins, and realized that all living things are all dead. |
知此已，便於有漏 心得解脫。 |
Knowing this, it will be easier for the mind with outflows to be liberated. |
爾時，尊者婆迦梨於無餘涅槃界 而般涅槃。 |
At that time, the Venerable Prakari attained parinirvana in the realm of non-residue nirvana. |
爾時，世尊以天耳聽聞尊者婆迦 梨求刀自殺。 |
At that time, the World-Honored One heard with his heavenly ears that the Venerable Prakari asked for a knife to commit suicide. |
爾時，世尊告阿難： |
At that time, the World-Honored One told Ananda: |
「諸比丘在 舍衛城者，盡集一處，吾欲所勅。」 |
All the bhikkhus who are in Savatthi City must gather together in one place, as I wish to do. |
是時，尊者 阿難受世尊教，即集諸比丘，在普集講堂， 還白世尊曰： |
At that time, the Venerable Ananda received the teachings from the Blessed One, gathered all the bhikkhus in the Universal Lecture Hall, and said to the Blessed One: |
「今日比丘已集一處。」 |
The monks have gathered together today. |
是時，世 尊將比丘僧，前後圍遶，至彼婆迦梨比丘 精舍。 |
At that time, the World-honored One surrounded the monks in front and back, and arrived at the monastery of Bhikkhu Pakāli. |
當於爾時，弊魔波旬欲得知尊者婆 迦梨神識所在，為在何處？ |
At that time, the evil demon Paxun wanted to know where the spiritual consciousness of the Venerable Vā Kali was. Where was it? |
為在人耶？ |
Why? |
為非 人耶？ |
Why are you a non-human being? |
天、龍、鬼神、乾沓惒、阿須倫、迦留羅、摩 休勒、閱叉？ |
Heaven, dragon, ghosts and gods, Qian Daxi, Ashulun, Galulu, Masiule, Yuesha? |
今此神識竟為所在，在何處生遊？ |
Now this spiritual consciousness is located, where does it live? |
不見東西南北，四維上下，皆悉周遍而不 知神識之處。 |
Not seeing the east, west, south, north, or the four dimensions up and down, they are all aware of the surroundings but do not know the place of spiritual consciousness. |
是時，魔波旬身體疲極，莫知 所在。 |
At this time, Mo Boxun was extremely exhausted and did not know where he was. |
爾時，世尊將比丘僧，前後圍遶，至彼精 舍。 |
At that time, the World Honored One surrounded the monks from front to back and went to the monastery. |
爾時，世尊觀魔波旬欲得知神識所在。 |
At that time, the World-Honored One was observing the demon wave and wanted to know where his divine consciousness was. |
世尊告諸比丘： |
The World-Honored One told the monks: |
「汝等頗聞此精舍之中有大 聲乎？ |
"Have you heard that there is a loud noise in this monastery? |
又 有 光怪？」 |
Are there any weird lights again? " |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！我 等已見。」 |
World Honored One! I've been waiting for you. " |
世尊告曰： |
The World Honored One said: |
「此弊魔波旬，欲得知婆 迦梨神識所在。」 |
This evil demon wants to know the location of Vakari's spiritual consciousness. |
是時，尊者阿難白世尊曰： |
At that time, Venerable Ananda said to the World Honored One: |
「唯 願世尊說婆迦梨比丘神識為何所在？」 |
I wish the World Honored One could tell me where the spiritual consciousness of Bhikkhu Vakari is located? |
世 尊告曰： |
The World Honored One said: |
「婆迦梨比丘神識永無所著。 |
"Bhikkhu Vakari has no spiritual consciousness. |
彼族姓 子以般涅槃，當作如是持。」 |
The people of that clan have attained parinirvana and should uphold it in this way. " |
是時，尊者阿難 白世尊曰： |
At that time, the Venerable Ananda said to the World Honored One: |
「此婆迦梨比丘何日得此四諦？」 |
When did this Bhikkhu Vakari attain these four truths? |
世尊告曰： |
The World Honored One said: |
「今日之中得此四諦。」 |
I gained these four truths today. |
阿難白佛： |
Ananda said to the Buddha: |
「此比丘抱病經久，本是凡人。」 |
"This bhikkhu has been ill for a long time and is a mortal." |
世尊告曰： |
The World Honored One said: |
「如 是，阿難！如汝所言，但彼比丘 謙 苦甚久，諸 有釋迦文佛弟子之中，信解脫者此人最勝， 然有漏心未得解脫： |
"That's right, Ananda! As you said, that monk has been suffering for a long time. Among all the disciples of Sakyamuni Buddha, he is the most successful in believing in liberation. However, he has a defiled mind and has not achieved liberation: |
『我今可求刀自刺。』 |
"Now I can ask for a knife to stab myself." 』 |
是 時，彼比丘臨自刺時，即思惟如來功德； |
At that time, when that bhikkhu was about to stab himself, he thought about the merits of the Tathagata; |
捨 壽之日，思惟五盛陰： |
On the day of giving up longevity, think about the five abundant yins: |
是謂此色習、此色滅 盡。 |
This means that this color habit and this color will cease. |
爾時，彼比丘思惟此已，諸有習之法皆 悉滅盡，此比丘已般涅槃。」 |
At that time, when the bhikkhu thinks about this, all the habitual Dharma have been destroyed, and the bhikkhu has attained parinirvana. " |
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. |
四意斷之法 四闇、老耄法 |
The method of breaking up the four thoughts, the method of the four darkness and the old man |
阿夷、法本末 舍利、婆迦梨 |
Ayi, Dharma Benmo, relics, Pakali |
27.1 （一） |
27.1 (1) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「是謂，比丘！我等常 所說法，所謂四諦，以無數方便而觀察此 法，分別其義，廣與人演。 |
"That is to say, bhikkhu! We always preach the so-called Four Truths. We use countless expedients to observe this Dharma, discern its meaning, and practice it with others. |
云何為四？ |
Why is the cloud four? |
所謂苦 諦之法，以無數方便而觀察此法，分別其 義，廣與人演； |
The so-called Dharma of the Truth of Suffering requires observing this Dharma using countless expedients, distinguishing its meaning, and practicing it with others; |
以無數方便說習、盡、道諦， 而觀察此法，分別其義，廣與人演。 |
Use countless expedient methods to explain the practice, perfection, and truth of the path. Then observe this method, distinguish its meaning, and practice it with others. |
「汝等比 丘，當親近舍利弗比丘，承事供養。 |
"You monks, you should get close to Bhikkhu Sariputta and serve and make offerings to him. |
所以然 者，彼舍利弗比丘以無數方便，說此四諦， 廣與人演。 |
Therefore, Bhikkhu Sariputta used countless expedient methods to explain the Four Noble Truths and make them widely available to others. |
當舍利弗比丘與諸眾生及四部 眾，分別其義，廣與人演，時不可計眾生諸 塵垢盡，得法眼淨。 |
When Bhikkhu Shariputra distinguishes its meaning with all sentient beings and the four groups of people, and performs it widely with others, all the dust and dirt of all sentient beings will be wiped out, and the eyes of Dharma will be pure. |
「汝等比丘，當親近舍利 弗、目犍連比丘，承事供養。 |
"You monks, you should get close to Sariputta and Moggallana, and take care of them and make offerings to them. |
所以然者，舍利 弗比丘！眾生之父母，以生已長養令大者，目 犍連比丘！所以然者，舍利弗比丘與人說 法要，成四諦； |
So, Bhikkhu Shariputra! The parents of all living beings, who have grown up and raised the great one, Bhikkhu Maudgalyana! Therefore, Bhikkhu Shariputra expounds the essentials of the Dharma to others and achieves the Four Noble Truths; |
目犍連比丘與人說法要，成 第一義，成無漏行。 |
Monk Maudgalyana taught people the essentials of the Dharma and achieved the first meaning and perfect conduct. |
汝等當親近舍利弗、目 犍連比丘。」 |
You should get close to Shariputra and Monk Maudgalyana. " |
世尊作是語已，還入靜室。 |
Having said these words, the World Honored One returned to the quiet room. |
世尊 去未久，爾時舍利弗告諸比丘： |
Not long after the World Honored One left, Sariputta told the bhikkhus: |
「其有能得 四諦法者，彼人快得善利。 |
"Those who are able to obtain the Four Noble Truths will quickly gain good benefits. |
云何為四？ |
Why is the cloud four? |
所謂 苦諦，以無數方便廣演其義。 |
The so-called truth of suffering is widely expressed in countless expedients. |
云何為苦諦？ |
What is the truth of suffering? |
所謂生苦、老苦、病苦、死苦、憂悲惱苦、怨憎 會苦、恩愛別苦、所求不得苦，取要言之，五 盛陰苦，是謂苦諦。 |
The so-called suffering of birth, suffering of old age, suffering of illness, suffering of death, suffering of sadness and anguish, suffering of resentment and hatred, suffering of separation from love and suffering, and suffering of not getting what you want are the suffering of the five Yin-filled sufferings, which is called the truth of suffering. |
云何苦習諦？ |
Why bother to learn truth? |
所謂愛結 是也。 |
The so-called love knot is also. |
云何為盡諦？ |
What is the ultimate truth? |
所謂盡諦者，愛欲結永盡 無餘，是謂盡諦。 |
The so-called ultimate truth is that the knot of love and desire will never be left behind. This is called the ultimate truth. |
云何為道諦？ |
What is the truth of Taoism? |
所謂賢聖八 品道是。 |
The so-called eight virtues and virtues of the sage are. |
正見、正治、正語、正方便、正命、正業、 正念、正定，是謂道諦也。 |
Right view, right governance, right speech, right skill, right livelihood, right action, right mindfulness, and right concentration are called the truth of the Tao. |
彼眾生快得善利， 乃能聞此四諦之法。」 |
Those sentient beings who can hear the teachings of the Four Noble Truths can quickly achieve good benefits. " |
爾時，尊者舍利弗當說 此法，無量不可計眾生聞此法時，諸塵垢 盡，得法眼淨。 |
At that time, the Venerable Shariputra will speak this Dharma. When countless and incalculable sentient beings hear this Dharma, all dust and dirt will be wiped out and their Dharma eyes will be pure. |
「我等亦快得善利，世尊與我 說法，安處福地。」 |
We will also gain good benefits soon. The World-Honored One will teach me the Dharma, and we will live in a blessed land. |
「是故，四部之眾，求於方便， 行此四諦。 |
"Therefore, people of the four groups seek expediency and practice these four truths. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
27.2 （二） |
27.2 (2) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，眾多比丘入舍衛城。 |
At that time, many monks entered the acropolis. |
時，眾多比丘便 作是念： |
At that time, many monks thought: |
「然我等乞食日猶故早，我等可往 至外道異學村與共論義。」 |
Since our day of begging is still early, we can go to the heretic village and discuss the meaning together. |
是時，眾多比丘便 往至外道村中。 |
At that time, many monks went to the lay village. |
到已，共相問訊，在一面坐 已，在一面坐。 |
When we arrived, we asked each other and sat on one side. |
爾時，異學問道人曰： |
At that time, a foreign scholar said: |
「沙門瞿 曇與諸弟子而說此法： |
"The ascetic monk Tan said this to his disciples: |
『汝等比丘，盡當學 此法，悉當了知，以了知已，當共奉行。』 |
"You monks, you should all learn this Dharma, understand it thoroughly, and once you understand it, you should practice it together. 』 |
我等 亦與諸弟子而說此法： |
We also explain this method to our disciples: |
『汝等盡當而學此 法，悉當了知，以了知已，當共奉行。』 |
"You should learn this Dharma as much as you can, understand it thoroughly, and now that you have understood it, you should practice it together." 』 |
沙門瞿 曇與我等有何等異？ |
How different is the ascetic Cho Tan from us? |
有何增減？ |
Any additions or deletions? |
所謂彼說 法，我亦說法，彼教誨，我亦教誨。」 |
When he teaches the Dharma, I also teach the Dharma, and when he teaches, I also teach. " |
爾時，眾多比 丘聞此語已，亦不言是，復不言非，即從 坐起而去。 |
At that time, many bhikkhus heard this, and without saying yes or wrong, they stood up from their seats and left. |
爾時，眾多比丘自相謂曰： |
At that time, many monks said to themselves: |
「我等當 以此義，往白世尊！」 |
We shall pay homage to the World Honored One with this righteousness! |
爾時，眾多比丘入舍衛 城乞食，食已，收攝衣鉢，以尼師檀著左 肩上，往詣世尊所，頭面禮足，在一面坐。 |
At that time, many bhikkhus entered the city of Savatthi to beg for food. After eating, they collected their robes and bowls, put their nuns' nuns on their left shoulders, and went to where the World Honored One was. They bowed with their heads, faces, and feet, and sat down on one side. |
爾 時，眾多比丘以此因緣，具白世尊。 |
At that time, many bhikkhus recognized the Blessed One due to this cause and condition. |
爾時，世 尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若彼外道作此問者，汝等當 以此語報彼曰： |
"If a heretic asks this question, you should repay him with these words: |
『為一究竟？ |
To the end? |
為眾多究竟 乎？』 |
Why are there so many? 』 |
或能彼梵志平等說者，應作是說： |
Perhaps those who can speak of the equality of the Brahma and the Brahma should say this: |
『是一 究竟，非眾多究竟。』 |
"It is one ultimate, not numerous ultimates." 』 |
彼究竟者，為是有欲究 竟？ |
Why does he desire the ultimate? |
為無欲究竟？ |
Why is there no desire? |
所謂彼究竟者，謂無欲究 竟。 |
The so-called ultimate is the ultimate without desire. |
云何彼究竟者，有恚究竟？ |
How can he be the ultimate person? Is there the ultimate truth? |
為無恚究竟？ |
Why is there no shame? |
所謂彼究竟者，無恚究竟，非有恚究竟。 |
The so-called ultimate is the ultimate without hatred, and the ultimate without hatred. |
云何 有癡究竟？ |
Why is there such a thing as foolishness? |
無癡究竟？ |
What is the end of ignorance? |
所謂彼究竟者，無癡究 竟。 |
The so-called ultimate is the ultimate without delusion. |
云何彼究竟者，為是有愛究竟？ |
Why is there the ultimate in love? |
為無愛 究竟？ |
Why is there no love? |
所謂彼究竟者，無愛究竟。 |
The so-called ultimate is the ultimate without love. |
云何彼究竟 者，有受究竟？ |
How can the ultimate person have the ultimate feeling? |
為無受究竟？ |
Why is there no feeling? |
所謂彼究竟 者，無受究竟。 |
The so-called ultimate is the ultimate without feeling. |
云何彼究竟者，為是智者？ |
How can the ultimate person be considered a wise man? |
為 非智者？ |
For the unwise? |
所謂智者所究竟。 |
The so-called wise man knows the truth. |
此究竟者，為是 怒者所究竟？ |
What is the final result of the angry person? |
為非怒者所究竟？ |
What will happen to those who are not angry? |
所謂此究 竟，彼當作是說，非怒者所究竟。 |
The so-called ultimate, he said, is not the ultimate for those who are angry. |
「比丘！有此 二見，云何為二見？ |
"Bhikkhu! If we have these two views, what are they? |
所謂有見、無見。 |
The so-called seeing and not seeing. |
諸有沙門、 婆羅門不知此二見之本末，彼便有欲心、 有瞋恚心、有愚癡心、有愛心、有受心，彼 是無知。 |
There are ascetics and brahmins who do not know the origin and end of these two views. They have a mind of desire, a mind of hatred, a mind of ignorance, a mind of love, and a mind of receiving. They are ignorant. |
彼有怒心，不與行相應，彼人不 脫生、老、病、死、愁、憂、苦、惱，辛酸萬端不脫於 苦。 |
He has an angry mind that does not correspond to his actions. He is not free from birth, old age, illness, death, sorrow, worry, pain, and annoyance. He is not free from all kinds of bitterness and suffering. |
諸有沙門、婆羅門如實而知之，彼便無 愚癡、瞋恚之心，恒與行相應，便得脫生、老、 病、死。 |
If all ascetics and brahmins know this truthfully, they will have no minds of ignorance, anger, and hatred, and will always be consistent with their actions, and they will be free from birth, old age, illness, and death. |
今說苦之元本。 |
Now let’s talk about the origin of suffering. |
如是，比丘！有此妙 法，斯名平等之法。 |
So, bhikkhu! There is this wonderful method, which is called the method of equality. |
諸不行平等法者，則墮 五見。 |
Those who do not practice the Dharma of equality will fall into the five views. |
「今當說四受，云何為四受？ |
"Now we are talking about the four feelings. What are the four feelings? |
所謂欲受、 見受、戒受、我受，是謂四受。 |
The so-called feeling of desire, feeling of seeing, feeling of precepts and feeling of self are the four feelings. |
若有沙門、婆羅 門盡知欲受之名，彼雖知欲受之名，復不 相應者，彼盡分別諸受之名，先分別欲受 之名，而不分別見受、戒受、我受之名。 |
If there are ascetics or brahmans who know the names of desiring feelings, but they know the names of desiring feelings, but they do not correspond to them, then they distinguish the names of all kinds of feelings, and first distinguish the names of desiring feelings, without distinguishing between seeing feelings, precept feelings, and I Accept the name. |
所以 然者，以彼沙門、婆羅門不能分別此三受 之名。 |
Therefore, the ascetics and brahmins cannot distinguish the names of these three feelings. |
是故，或有沙門、婆羅門盡分別此諸 受，彼便分別欲受、見受，不分別戒受、我受。 |
Therefore, there may be ascetics and brahmans who completely distinguish between these kinds of feelings. They will distinguish between the feelings of desire and the feelings of sight, but will not distinguish between the feelings of precepts and the feelings of self. |
所以然者，以彼沙門、婆羅門不能分別二 受。 |
Therefore, the ascetics and brahmins cannot distinguish between the two kinds of feeling. |
若使沙門、婆羅門盡能分別諸受，或復 有不具者，彼便能分別欲受、見受、戒受，不 分別我受。 |
If recluses and brahmans are able to distinguish between all kinds of feelings, or if there are some who do not have them, they will be able to distinguish between desiring feelings, view feelings, and moral feelings, but will not distinguish between self-feelings. |
所以然者，以彼沙門、婆羅門不 能分別我受故。 |
Therefore, this is because the ascetics and brahmins cannot differentiate between my sufferings. |
是故，復有沙門、婆羅門盡 分別諸受，然復有不具者。 |
Therefore, there are ascetics and brahmans who distinguish all kinds of feelings, but there are also those who do not have them. |
「此名四受，有何 等義？ |
"What is the meaning of this name, the Four Feelings? |
云何分別？ |
What's the difference? |
所謂四受者，由愛而生。 |
The so-called four receptors are born from love. |
如 是，比丘！有是妙法所應分別。 |
If so, bhikkhu! There is a wonderful way to differentiate. |
若有不行 此諸受，此不名為平等。 |
If there is any inability to experience these feelings, it is not called equality. |
所以然者，諸法之 義難了難解。 |
Therefore, the meaning of all dharmas is difficult to understand. |
如此非法之義者，非三耶三 佛之所說也。 |
Such an illegal meaning is not what the three Buddhas and three Buddhas said. |
比丘當知，如來盡能分別一 切諸受，以能分別一切諸受，則與相應，則 能分別欲受、見受、我受、戒受。 |
Bhikkhus, you should know that the Tathagata is able to distinguish all kinds of feelings, and if he is able to distinguish all kinds of feelings, correspondingly, he can distinguish between desire feeling, seeing feeling, self feeling, and precept feeling. |
是故，如來盡分 別諸受，則與法共相應，無有相違。 |
Therefore, if the Tathagata distinguishes all kinds of feelings, they will correspond to the Dharma and there will be no contradiction. |
「此四受 由何而生？ |
"Where do these four feelings come from? |
然此四受由愛而生，由愛而長。 |
However, these four feelings are born from love and grow from love. |
成就此受，彼便不能起於諸受； |
Having accomplished this feeling, it cannot arise from any other feeling; |
以不起 諸受，則不恐懼，以不恐懼，便般涅槃： |
If you don't have any feelings, you won't be afraid. If you don't be afraid, you will reach nirvana: |
生死 已盡，梵行已立，所造已辦，更不復受有，如 實知之。 |
Birth and death are over, the holy life has been established, what has been created has been accomplished, and there is no longer any existence, knowing it as it really is. |
如是，比丘！有此妙法，如實而知 之，具足諸法、法行之本。 |
So, bhikkhu! There is this wonderful Dharma, and if you know it as it really is, it is the foundation of all Dharmas and Dharma practices. |
所以然者，以其此 法極微妙故，諸佛之所說，則於諸行無有 缺漏。 |
Therefore, because this Dharma is extremely subtle, there is no defect in all actions according to the teachings of the Buddhas. |
於是，比丘！有初沙門、第二沙門、第三沙 門、第四沙門，更無復有沙門出此上者、能 勝此者，作如是師子之吼。」 |
So, bhikkhu! There are the first ascetics, the second ascetics, the third ascetics, and the fourth ascetics, and there is no more ascetics who come out of this place, who can overcome this, and make such a roar as a disciple of the master. " |
諸比丘聞佛所 說，歡喜奉行。 |
When all the bhikkhus heard what the Buddha said, they rejoiced and followed it. |
27.3 （三） |
27.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，阿那邠邸長者往至世尊所，頭面 禮足，在一面坐。 |
At that time, the elder Anāpidi went to where the World Honored One was and sat down on one side with his head bowed, his face bowed and his feet bowed. |
爾時，世尊問長者曰： |
At that time, the World Honored One asked the elder: |
「云何， 長者！汝家中恒布施耶？」 |
What are you talking about, elder! Do you always give alms in your home? |
長者白佛： |
Elder White Buddha: |
「貧家恒 行布施，又飲食麁弊，不與常同。」 |
A poor family always gives alms, but their diet is not the same as usual. |
世尊告曰： |
The World Honored One said: |
「若布施之時，若好、若醜，若多、若少，然不用 心意，復不發願，復無信心，由此行報，所生 之處不得好食。 |
"If when you give a donation, whether it is good or ugly, whether it is too much or too little, but you do not use your intention, you will no longer make a wish, you will no longer have faith, then you will be repaid by it, and you will not be able to eat well in the place where you are born. |
意不貪樂，意亦復不樂著 於好衣裳，亦復不樂著好田業，心亦不著 五欲之中，正使有僕從奴婢，亦復不受其 教。 |
The mind is not greedy for pleasure, the mind is no longer happy with good clothes, and the mind is no longer happy with good land. The mind is no longer attached to the five desires. Even if there are servants and maids, it will no longer be taught by them. |
所以然者，正由其中不用心故，故受 其報。 |
So, just because you don't use your mind, you will receive the retribution. |
若長者布施之時，若好、若醜，若多、若 少，當至誠用心，勿有增損，廢後世橋梁。 |
When an elder gives alms, whether it is good or ugly, whether it is a lot or a little, he should be sincere and sincere, and do not add or damage, or ruin the bridge of future generations. |
彼若所生之處，飲食自然，七財具足，心恒 樂五欲之中，正使有奴婢使人，恒受其 教。 |
If he is born in a place where his food and drink are natural, he has enough of the seven kinds of wealth, and his heart is always happy in the five desires, he will have slaves and maids to teach others. |
所以然者，由於中發歡喜心故。 |
Therefore, it is because of the joyful heart. |
「長者 當知，過去久遠有梵志名毘羅摩，饒財多 寶，真珠、虎珀、硨 璩 、瑪瑙、水精、琉璃，好喜布 施。 |
"Elders, you should know that a long time ago there was a Brahma named Virama, who was rich in many treasures, including pearls, tiger amber, agate, agate, water essence, and lapis lazuli. He loved to give away money. |
爾時，布施之時，用八萬四千銀鉢盛滿 碎金，復有八萬四千金鉢盛滿碎銀，作如 是施。 |
At that time, when giving alms, eighty-four thousand silver bowls were filled with broken gold, and another eighty-four thousand gold bowls were filled with broken silver, and he gave like this. |
復以八萬四千金銀澡罐施。 |
He was also given eighty-four thousand gold and silver bath pots. |
復以八 萬四千牛，皆以金銀覆角，皆作如是布施。 |
In addition, eighty-four thousand oxen were given, their horns covered with gold and silver, and they were all given in this way. |
復以八萬四千玉女布施，衣裳自覆。 |
Then he gave alms with eighty-four thousand jade girls, and his clothes were covered with clothes. |
復以八 萬四千臥具，皆用氍氀文繡毾 ［登＊毛］ 自覆。 |
There were 84,000 beddings, all of which were covered with 氍氀文 embroidery and [Deng*Mao]. |
復 以八萬四千衣裳布施。 |
He then gave away eighty-four thousand clothes. |
復以八萬四千龍 象布施，皆用金銀挍飾。 |
Then he gave alms with eighty-four thousand dragons and elephants, all decorated with gold and silver. |
復以八萬四千 匹馬布施，皆用金銀鞍勒自副。 |
In addition, 84,000 horses were given, all saddled with gold and silver. |
復以八 萬四千車布施，作如是大施。 |
He also donated eighty-four thousand carts to make such a great donation. |
復以八萬四 千房舍布施，於四城門中布施，須食與食， 須衣與衣，衣被、飲食、床臥具、病瘦醫藥，皆 悉與之。 |
In addition, eighty-four thousand houses were donated to the four city gates, and food and clothing were provided. Clothing and quilts, food and drink, beds and bedding, and medicine for the sick and thin were all provided. |
「長者當知，彼毘羅摩雖作是布 施，不如作一房舍，持用布施招提僧，此 福不可計量。 |
"Elders should know that even though Vilāma makes this donation, it is better to build a house and use the donation to recruit monks. This blessing is immeasurable. |
正使彼作如是施，及作房 舍持用施招提僧，不如受三自歸佛、法、聖 眾，此福不可稱計。 |
If you make him give like this, and make a house, hold it, and use it to recruit monks, it is not as good as receiving the three selves and returning to the Buddha, the Dharma, and the saints. This blessing is incalculable. |
正使彼人作如是施，及 作房舍，又受三自歸，雖有此福，猶不如 受持五戒。 |
If he makes such a donation and builds a house, and receives the three self-returns, even though he has this blessing, it is still not as good as receiving and observing the five precepts. |
正使彼人作如是施，及作房舍， 受三自歸，受持五戒，雖有此福，故不如 彈指之頃慈愍眾生，此福功德不可稱計。 |
Even if they have such blessings and make them build houses, receive the three self-returns, and observe the five precepts, they are not as good as being compassionate to all living beings at the snap of their fingers. This blessing and merit cannot be measured. |
「正使彼人作如是施，作僧房舍，受三自歸， 奉持五戒，及彈指之頃慈愍眾生，雖有此 福，故不如須臾之間，起於世間不可樂想， 此福功德不可稱量。 |
"As for those people to make such donations, build a monk's house, receive the three self-returns, observe the five precepts, and be kind to all living beings in a blink of an eye, even if they have this blessing, it is not as good as a moment, and it is not pleasant to think about it in the world. Such blessings and merits Not weighable. |
然彼所作功德，我盡 證明，作僧房舍，我亦知此福； |
However, I can fully prove the merits and virtues he has done, and I also know the blessings of building a monk's house; |
受三自歸，我 亦知此福； |
After receiving the three self-returns, I also know this blessing; |
受持五戒，我亦知此福； |
By accepting and upholding the five precepts, I also know this blessing; |
彈指之 頃慈愍眾生，我亦知此福； |
I can feel compassion for all sentient beings at the snap of my fingers, and I know this blessing; |
須臾之間，起於 世間不可樂想，我亦知此福。 |
For a moment, it is not pleasant to think about being in this world, and I also know this blessing. |
「爾時，彼婆羅門 作如是大施者，豈是異人乎？ |
"At that time, that Brahmin gave such a great gift. How could he be a stranger? |
莫作是觀 也。 |
Don't just watch. |
所以然者，爾時施主者，即我身是也。 |
Therefore, I am the benefactor at this time. |
長 者當知，過去久遠所作功德，信心不斷，不 起著想。 |
Elders should know that the merits they have made in the past are constant and their faith will never stop. |
是故，長者！若欲布施之時，若多、若 少，若好、若醜，歡喜惠施，勿起想著，手自布施， 莫使他人，發願求報，後求受福，長者當獲 無窮之福。 |
That’s why, elder! If you want to give something, whether it is a lot or a little, whether it is good or ugly, and you are happy to give it, do not think about it, just give it with your own hands, and do not make others wish for retribution, or seek blessings later, the elders will receive endless rewards. blessing. |
如是，長者！當作是學。」 |
If so, elder! Think of it as learning. " |
爾時，長者 聞佛所說，歡喜奉行。 |
At that time, the elder heard what the Buddha said and followed it happily. |
27.4 （四） |
27.4 (four) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若日初出之時，人民 之類普共田作，百鳥悲鳴，嬰姟哀喚。 |
"When the sun first rises, all the people are working in the fields, the birds are mourning, and the babies are wailing. |
我今，比 丘當知，此是譬喻，當解其義。 |
Now, monks, you should know that this is a metaphor and you should understand its meaning. |
此義云何當 解？ |
How can this meaning be understood? |
若日初出之時，此譬如來出世。 |
If the sun first rises, this Tathagata will be born. |
人民之 類普共田作，此譬如檀越施主，隨時供給衣 被、飯食、床臥具、病瘦醫藥。 |
The common people work together in the fields, just like Tan Yue's benefactors, who provide clothing, quilts, meals, beds, and medicine for the sick and thin at any time. |
百鳥悲鳴者，此高 德法師之喻，能與四部之眾說微妙之法。 |
The mourning birds, this metaphor of the virtuous Master, can explain subtle Dharma to the people of the four tribes. |
嬰姟喚呼者，此弊魔波旬之喻。 |
The baby calling out is a metaphor for evil spirits. |
是故，諸比 丘！如日初出，如來出世，除去闇冥，靡不照 明。 |
Therefore, monks! Just like when the sun first rises, the Tathagata comes out of the world and removes the darkness, leaving no light. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
27.5 （五） |
27.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，彌勒菩薩至如來所，頭面禮足，在 一面坐。 |
At that time, Maitreya Bodhisattva came to the Tathagata and sat on one side with his head, face and feet bowed. |
爾時，彌勒菩薩白世尊言： |
At that time, Maitreya Bodhisattva said to the World Honored One: |
「菩薩摩 訶薩成就幾法，而行檀波羅蜜，具足六 波羅蜜，疾成無上正真之道？」 |
How many dharma did the Bodhisattva Mahasattva accomplish, practice the Tanparamita, possess the six Paramitas, and quickly achieve the supreme and true path? |
佛告彌勒： |
Buddha told Maitreya: |
「若 菩薩摩訶薩行四法本，具足六波羅蜜，疾 成無上正真等正覺。 |
"If the Bodhisattva Mahasattva practices the Four Dharma Roots and possesses the Six Paramitas, he will quickly achieve supreme enlightenment. |
云何為四？ |
Why is the cloud four? |
於是，菩薩 惠施佛、辟支佛，下及凡人，皆悉平均不選擇 人，恒作斯念： |
Therefore, Bodhisattva Benefit Buddha, Pratyekabuddha, and all human beings, all equally do not choose others, and constantly think like this: |
『一切由食而存，無食則喪。』 |
"Everything depends on food. If you don't have food, you will die." 』 |
是 謂菩薩成就此初法，具足六度。 |
This means that the Bodhisattva has achieved this initial Dharma and has achieved six perfections. |
「復次，菩薩 若惠施之時，頭、目、髓、腦，國、財、妻、子，歡喜惠施， 不生著想。 |
"Furthermore, when a Bodhisattva gives a favor, his head, eyes, marrow, brain, country, wealth, wife, and children will be happy to give the favor without thinking about it. |
由如應死之人臨時還活，歡 喜踊躍，不能自勝。 |
Because a person who was supposed to die is still alive for the time being, he is very happy and excited, and he cannot win by himself. |
爾時，菩薩發心喜悅，亦復 如是，布施誓願不生想著。 |
At that time, the Bodhisattva felt joyful in his heart, and again acted like this, vowing not to think about it while giving alms. |
「復次，彌勒！菩薩 布施之時，普及一切，不自為己使成無上 正真之道，是謂成就此三法，具足六度。 |
"Again, Maitreya! When the Bodhisattva gives alms, he spreads it to all, and does not achieve the supreme and true path for himself. This means that he has achieved these three dharma and has the six perfections. |
「復 次，彌勒！菩薩摩訶薩布施之時，作是思惟： |
"Again, Maitreya! When the Bodhisattva Mahasattva is giving alms, think about this: |
『諸 有眾生之類，菩薩最為上首，具足六度，了 諸法本。 |
Among all sentient beings, Bodhisattva is the most superior, possessing the Six Perfections and understanding the roots of all Dharmas. |
何以故？ |
Why? |
食已，諸根寂靜，思惟禁 戒，不興瞋恚，修行慈心，勇猛精進，增其 善法，除不善法，恒若一心，意不錯亂，具足 辯才，法門終不越次，使此諸施具足六度， 成就檀波羅蜜。』 |
After eating, all the faculties are quiet, thinking about the forbidden precepts, not arousing anger, practicing loving-kindness, making vigorous efforts, increasing the good dharma, eliminating the unwholesome dharma, being single-minded, not having confusion in mind, having sufficient eloquence, and never failing in the Dharma. All gifts are sufficient for the six perfections, achieving Tanparamita. 』 |
「若菩薩摩訶薩行此四法，疾 成無上正真等正覺。 |
"If the Bodhisattva-Mahasattva practices these four dharma, he will quickly achieve supreme and true enlightenment. |
是故，彌勒！若菩薩摩訶 薩欲施之時，當發此誓願，具足諸行。 |
That’s why, Maitreya! If Bodhisattva Mahasattva wants to give alms, he should take this vow and fulfill all the deeds. |
如是， 彌勒！當作是學。」 |
So, Maitreya! Think of it as learning. " |
爾時，彌勒聞佛所說，歡喜 奉行。 |
At that time, Maitreya heard what the Buddha said and followed it with joy. |
27.6 （六） |
27.6 (Saturday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「如來出世有四無所 畏，如來得此四無所畏，便於世間無所著， 在大眾中而師子吼轉於梵輪。 |
"When the Tathagata was born, he had four kinds of fearlessness. Having acquired these four kinds of fearlessness, the Tathagata had nothing to gain from the world. In the midst of the crowd, the Master roared and turned on the Brahma Wheel. |
「云何為四？ |
"Why is the cloud four? |
我今已辦此法，正使沙門、婆羅門、魔、若魔 天，蜎飛蠕動之類，在大眾中言我不成此 法，此事不然。 |
Now that I have accomplished this method, I am causing recluses, brahmins, demons, demons, devas, flies, squirming, and the like to say to the public that I cannot accomplish this method. This is not the case. |
於中得無所畏，是為第一無 所畏。 |
Being fearless is the first fearlessness. |
「如我今日諸漏已盡，更不受胎。 |
"Today all my discharges have been eliminated, and I will not be able to conceive anymore. |
若 有沙門、婆羅門，眾生之類，在大眾中言我 諸漏未盡者，此事不然。 |
If there are ascetics, brahmins, sentient beings, etc., who say in the public that all my outflows have not been eliminated, this is not the case. |
是謂第二無所畏。 |
It is called the second fearlessness. |
「我今已離愚闇法，欲使還就愚闇之法者， 終無此處。 |
"Now that I have left the dharma of ignorance and darkness, those who wish to return to the dharma of ignorance and darkness will never be here. |
若復沙門、婆羅門、魔、若魔天，眾生 之類，在大眾中言我還就愚闇之法者，此 事不然。 |
This is not the case if recluses, brahmins, demons, demon gods, living beings and the like say in the public that I will repay the dharma of ignorance and darkness. |
是謂如來三無所畏。 |
This means that the Tathagata has three things to fear. |
「諸賢聖出要之 法，盡於苦際，欲使不出要者，終無此處。 |
All the sages and sages have come up with the essential methods, but they have all come to the end of suffering. Those who want to use them but cannot achieve the essential points will never be here. |
若有沙門、婆羅門、魔、若魔天，眾生之類，在大 眾中言如來不盡苦際者，此事不然。 |
This is not the case if there are ascetics, brahmins, demons, demon gods, and other living beings who in the public say that the Tathagata will never end his suffering. |
是 謂如來四無所畏。 |
This means that the Tathagata is fearless. |
「如是，比丘！如來四無所畏， 在大眾之中，能師子吼轉於梵輪。 |
"So, Bhikkhu! The Tathagata is fearless. In the midst of the crowd, the master roars and turns on the Brahma Wheel. |
如是，比 丘！當求方便，成四無所畏。 |
So, bhikkhu! Seek convenience and become fearless. |
如是，諸比丘！當 作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
27.7 （七） |
27.7 (seven) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「今有四人，聰明勇 悍，博古明今，法法成就。 |
"There are four people today who are smart, brave, knowledgeable about the past and present, and accomplished in their Dharma. |
云何為四？ |
Why is the cloud four? |
比丘多 聞博古明今，在大眾中最為第一。 |
Bhikkhu Duo has learned a lot about ancient times and the present, and he is the best among the masses. |
比丘尼 多聞博古明今，在大眾中最為第一，優婆 塞多聞博古明今，在大眾中最為第一，優 婆斯多聞博古明今，在大眾中最為第一。 |
A bhikshuni who has learned a lot about the past and understands the present is the best among the people; an Upasaka has learned a lot about the past and knows the present, and is the best among the people; Upasaka has learned a lot about the past and knows the present, and is the best among the people. |
是謂，比丘！有此四人在大眾中最為第一。」 |
That’s right, bhikkhu! These four people are the first among the public. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「勇悍無所畏， 多聞能說法， |
"Courageous and fearless, knowledgeable and able to speak the Dharma, |
在眾為師子， 能除怯弱法。 |
Being a disciple among others can eliminate cowardice and weakness. |
比丘戒成就， 比丘尼多聞， |
A bhikkhu has attained the precepts, a bhikshuni has learned a lot, |
優婆塞有信， 優婆斯亦爾。 |
Upasaka has faith, Upasaka has faith. |
在眾為第一， 若能和順眾， |
Being number one among others, if you can be harmonious and obedient to others, |
欲知此義者， 如日初出時。 |
If you want to know this meaning, it’s like when the sun first rises. |
「是故，諸比丘！當學博古明今，法法成就。 |
"Therefore, bhikkhus, you should learn from the past and understand the present, and achieve the Dharma. |
如 是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
27.8 （八） |
27.8 (eight) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四種金翅鳥。 |
"There are four kinds of Garuda. |
云 何為四？ |
Cloud What is four? |
有卵生金翅鳥，有胎生金翅鳥，有 濕生金翅鳥，有化生金翅鳥，是四種金翅鳥。 |
There are egg-laying Garudas, viviparous Garudas, wet-born Garudas, and metamorphosis-born Garudas. These are the four types of Garudas. |
如是，比丘！有四種龍。 |
So, bhikkhu! There are four kinds of dragons. |
云何為四？ |
Why is the cloud four? |
有卵生 龍，有胎生龍，有濕生龍，有化生龍。 |
There are dragons born from eggs, dragons born from viviparous bodies, dragons born from moisture, and dragons born from transformation. |
是謂，比 丘！有四種龍。 |
That’s right, bhikkhu! There are four kinds of dragons. |
「比丘當知，若彼卵生金翅鳥欲 食龍時，上鐵叉樹上，自投于海； |
"Bhikkhus, you should know that if the egg-laying Garuda wants to eat the dragon, it will go up to the iron tree and throw itself into the sea. |
而彼海水 縱廣二十八萬里，下有四種龍宮，有卵種 龍，有胎種龍，有濕種龍，有化種龍。 |
And the sea water is 280,000 miles wide in length, and there are four kinds of dragon palaces under it, there are egg-seed dragons, fetal-seed dragons, wet-seed dragons, and transformed-seed dragons. |
是時，卵 種金翅鳥，以大翅搏水兩向，取卵種龍 食之； |
At that time, the egg-sown Garuda uses its large wings to swim in the water in both directions, takes the eggs and breeds a dragon to eat them; |
設當向胎種龍者，金翅鳥身即當喪 亡。 |
If a dragon is planted in the womb, the body of the golden-winged bird will be lost immediately. |
爾時，金翅鳥搏水取龍，水猶未合，還上 鐵叉樹上。 |
At that time, the golden-winged bird was swimming in the water to get the dragon, but the water was still not close, so it climbed up to the iron-forked tree. |
「比丘當知，若胎生金翅鳥欲食 龍時，上鐵叉樹上，自投于海； |
"Bhikkhus, you should know that if the viviparous Garuda wants to eat the dragon, it will go up to the iron tree and throw itself into the sea. |
然彼海水縱 廣二十八萬里，搏水下至值胎種龍。 |
However, the sea water is 280,000 miles wide in length and breadth, and even a dragon can be born in the water. |
若值 卵生龍者，亦能捉之銜出海水； |
If it is a dragon that lays eggs, it can also be caught and carried out of the sea; |
若值濕生 龍者，鳥身即死。 |
If moisture gives birth to a dragon, the bird's body will die immediately. |
「比丘當知，若濕生金翅鳥欲 食龍時，上鐵叉樹上，自投于海。 |
"Bhikkhus, you should know that if a Garuda, a bird born in moisture, wants to eat a dragon, it will go up to the iron-forked tree and throw itself into the sea. |
彼若得卵 生龍、胎生龍、濕生龍，皆能捉之； |
If he gets a dragon born from an egg, a dragon born from a womb, or a dragon born from moisture, he can catch it; |
設值化生 龍者，鳥身即死。 |
If the value is set to transform into a dragon, the body of a bird will die immediately. |
「若，比丘！化生金翅鳥欲食龍 時，上鐵叉樹上，自投于海； |
"Suppose, bhikkhu! When the Garuda was transformed into a bird and wanted to eat the dragon, it climbed up to the iron-forked tree and threw itself into the sea. |
然彼海水縱廣 二十八萬里，搏水下至值卵種龍、胎種龍、 濕種龍、化種龍，皆能捉之，海水未合之頃，還 上鐵叉樹上。 |
However, the sea water is 280,000 miles wide, and it is possible to catch egg dragons, fetus dragons, wet dragons, and transformed dragons under the water. When the sea water is not closed, they can still go up to the iron tree. |
「比丘當知，若使龍王身事佛 者，是時金翅鳥不能食噉。 |
"Bhikkhus, you should know that if the body of the Naga King is placed in the presence of the Buddha, then the Garuda will not be able to eat it. |
所以然者，如來 恒行四等之心，以是故鳥不能食龍。 |
Therefore, the Tathagata always practices the four levels of mind, so a bird cannot eat a dragon. |
云何 為四等？ |
Why is it fourth grade? |
如來恒行慈心，恒行悲心，恒行喜 心，恒行護心。 |
The Tathagata always practices kindness, always practices compassion, always practices joy, and always practices protection. |
是謂，比丘！如來恒有此四等 心，有大筋力，有大勇猛，不可沮壞。 |
That’s right, bhikkhu! The Tathagata always has these four levels of mind, has great strength and courage, and cannot be broken down. |
以是 之故，金翅之鳥不能食龍。 |
For this reason, a golden-winged bird cannot eat a dragon. |
是故，諸比丘！當 行四等之心。 |
Therefore, monks! You should practice the fourth level of mind. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
27.9 （九） |
27.9 (Nine) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若善知識惠施之時， 有四事功德。 |
"When a virtuous teacher gives charity, there are four merits. |
云何為四？ |
Why is the cloud four? |
知時而施，非不知 時； |
Knowing the time and giving is not ignorance of the time; |
自手惠施，不使他人，布施常淨潔，非 不淨潔； |
Give alms with your own hands and do not use them to others. Your alms are always clean and not unclean; |
施極微妙，不有穢濁。 |
The giving is extremely subtle, without any filth or turbidity. |
善知識惠施 之時，有此四功德。 |
When a good teacher gives charity, there are these four merits. |
「是故，諸比丘！善男子、善女 人布施之時，當具此四功德。 |
"Therefore, bhikkhus, when good men and women give alms, they should have these four qualities. |
以具此功 德，獲大福業，得甘露滅。 |
By possessing this merit and virtue, you will gain great blessings and attain the cessation of nectar. |
然此福德不可稱 量，言當有爾許福業，虛空所不能容受。 |
However, this merit cannot be measured, and there should be so much merit that vanity cannot tolerate it. |
猶 如海水不可計量，言一斛、半斛、一合、半 合，稱數之名，但其福業不可具陳。 |
Just like the sea water cannot be measured, it can be called one dendrobium, half a dendrobium, one combination, and half a combination, but its blessings cannot be stated. |
如是，善 男子、善女人所作功德不可稱計，獲大福業， 得甘露滅，言當有爾許福德。 |
In this way, the merits of good men and women are immeasurable, they gain great blessings, and the nectar is extinguished. It is said that they should have a lot of merit. |
是故，比丘， 善男子、善女人當具此四功德。 |
Therefore, bhikkhu, good men and women should possess these four qualities. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
27.10 （一〇） |
27.10 (10) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「今有四種之人，可 敬可貴，世之福田。 |
"Today there are four kinds of people, who are respectable and valuable, and are the blessings of the world. |
云何為四？ |
Why is the cloud four? |
所謂持信、奉 法、身證、見到。 |
The so-called keeping faith, adhering to the Dharma, witnessing it, and seeing it. |
「彼云何名為持信人？ |
"What is the name of a trustworthy person? |
或有一 人受人教誡，有篤信心，意不疑難，有信 於如來、至真、等正覺、明行成為、善逝、世間解、 無上士、道法御、天人師，號佛、世尊。 |
Perhaps there is a person who has been taught by others, has deep faith, has no doubts in his mind, and has faith in the Tathagata, the Supreme Truth, the Perfect Enlightenment, the Enlightenment, the Good Passion, the Understanding of the World, the Supreme Scholar, the Master of the Way and the Dharma, and the Master of Heaven and Man. Named Buddha, World Honored One. |
亦信如來 語，亦信梵志語，恒信他語，不任己智。 |
I also believe in the words of the Tathagata, I also believe in the words of Sanskrit, I always believe in the words of others, and I don’t let my own wisdom go. |
是 謂名為持信人。 |
It is called a trustworthy person. |
「彼云何名為奉法人？ |
"Why is he called a Dharma devotee? |
於是， 有人分別於法，不信他人，觀察於法，有耶？ |
So, some people are different from the Dharma, do not believe in others, and observe the Dharma, is that right? |
無耶？ |
Nothing? |
實耶？ |
Really? |
虛耶？ |
Really? |
彼便作是念： |
He then thought: |
『此是如來語，此 是梵志語。』 |
"This is the speech of the Tathagata, this is the speech of Brahma." 』 |
以是知如來諸法者，便奉持 之； |
Therefore, those who know the Tathagata's Dharma will uphold it; |
諸有外道語者，而遠離之。 |
Those who speak foreign languages, stay away from them. |
是謂名為奉法 人。 |
This is called a Dharma follower. |
「彼云何為身證人？ |
"Why is he a witness? |
於是，有人身自作 證，亦不信他人，亦不信如來語，諸尊所說 言教亦復不信，但任己性而遊。 |
Therefore, there are people who bear witness to themselves and do not believe in others or the words of the Tathagata. They no longer believe in the words and teachings of the venerables, but they let their own nature wander. |
是謂名為 身證人。 |
It is called a witness. |
「彼云何名為見到人？ |
What does it mean to meet someone? |
於是，有人斷 三結，成須陀洹不退轉法，彼有此見便有 惠施，有受者，有善惡之報，有今世、後世， 有父，有母，有阿羅漢等受教者，身信作 證而自遊化。 |
Therefore, someone breaks the three knots and achieves the sotapanna method of non-retrogression. If he has this view, he will have benefits, there will be recipients, there will be good and evil rewards, there will be this world, there will be the next life, there will be father, there will be mother, there will be Arahants, etc. Teachers, who have faith in themselves and bear witness, will be able to move freely. |
是謂名為見到人。 |
It is called meeting people. |
「是謂，比丘！ 有此四人，當念除上三人，念修身證之法。 |
"That is to say, bhikkhu! There are four people, except the three above, you should think about the method of self-cultivation and attainment. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
增壹阿含經卷第十九 |
Addition to the Agama Sutra Volume 19 |
28.1 （一） |
28.1 (1) |
增壹阿含經卷第二十 |
Addition to the Agama Sutra Volume 20 |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
是時，四大聲聞集 在一處，而作是說： |
At that time, the four great speakers gathered together in one place and said: |
「我等共觀此羅閱城中， 誰有不供奉佛、法、眾作功德者，由來無信 者，當勸令信如來、法、僧。」 |
Let us all observe in this city of Luoyue. If there is anyone who does not worship the Buddha, the Dharma, or the merits of others, and who has no faith, we should advise him to believe in the Tathagata, the Dharma, and the Sangha. |
尊者 大目 揵連、尊 者迦葉、尊者阿那律、尊者賓頭盧。 |
The Venerable Damu Jilian, the Venerable Kasyapa, the Venerable Analuddha, the Venerable Bintulu. |
爾時，有長 者名跋提，饒財多寶，不可稱計： |
At that time, there was an elder named Bati, who had a lot of wealth and treasures, which could not be calculated: |
金、銀、珍寶、 硨 璩 、瑪瑙、真珠、虎魄、象馬、車乘、奴婢、僕從，皆 悉備具。 |
Gold, silver, precious stones, agates, pearls, tiger souls, elephants and horses, chariots, slaves, and servants are all provided. |
又復慳貪不肯布施，於佛、法、眾無 有毫釐之善，無有篤信，故福已盡，更不造 新，恒懷邪見： |
Again, he is greedy and unwilling to give. He has no good deeds towards the Buddha, the Dharma, or others, and he has no firm faith. Therefore, his blessings have been exhausted, and he will not create anything new. He always harbors wrong views: |
無施、無福、亦無受者，亦無 今世、後世、善惡之報，亦無父母及得阿羅漢 者，亦復無有而取證者。 |
There is no giving, no blessing, no receiving, no good or evil rewards in this life, the hereafter, no good or evil rewards, no parents, no Arahant, no one who has attained enlightenment. |
彼長者有七重門， 門門有守人，不得使乞者詣門，復以鐵 籠絡覆中庭中，恐有飛鳥來至庭中。 |
The elder has a seven-fold gate, which is guarded by guards so that beggars are not allowed to enter the gate. The courtyard is also covered with an iron cage, lest birds come into the courtyard. |
長 者有姊名難陀，亦復慳貪不肯惠施，不 種功德之本，故者已滅，更不造新，亦懷邪 見： |
The elder has a sister named Nanda. She is also greedy and unwilling to give charity. She does not cultivate the foundation of merit. Therefore, she has been destroyed, and she does not create new ones. She also harbors wrong views: |
無施、無福、亦無受者，亦無今世、後世、善 惡之報，亦無父母、得阿羅漢，亦復無有而 取證者。 |
There is no giver, no blessing, and no receiver. There is no reward in this world, the hereafter, good or evil, no parents, no Arahant, no one who has attained enlightenment. |
難陀門戶亦有七重，亦有守門人， 不令有來乞者，亦復以鐵籠覆上，不使 飛鳥來入家中。 |
Nanda's gate also has seven levels, and there are also gatekeepers to prevent beggars from coming. It is also covered with an iron cage to prevent birds from entering the house. |
「我等今日可使難陀母篤 信佛、法、眾。」 |
Today we can make Nanda's mother believe in the Buddha, the Dharma, and the people. |
爾時，拔提長者清旦食餅。 |
At that time, the elder who was elected was eating cakes on the Qing Dynasty. |
是時， 尊者阿那律到時，著衣持鉢，便從長者舍 地中踊出，舒鉢向長者。 |
At that time, Venerable Anaruddha arrived. He was dressed in clothes and holding an alms bowl. He came out of the elder's house and spread his bowl to the elder. |
是時，長者極懷 愁憂，即授少許餅與阿那律。 |
At this time, the elder was very sad, so he gave him some bread and Analu. |
是時，阿那律 得餅已，還詣所在。 |
At that time, Analu had obtained the bread and returned to the place where he had arrived. |
是時，長者便興瞋恚，語 守門人言： |
At this time, the elder became angry and said to the gatekeeper: |
「我有教勅： |
"I have a teaching: |
『無令有人入門內。』 |
"No one is allowed to enter." 』 |
何故使人來入？」 |
Why do you let people come in? " |
時，守門者報曰： |
At that time, the gatekeeper reported: |
「門閤牢固，不 知此道士為從何來？」 |
The door is firmly closed. I wonder where this Taoist priest came from? |
爾時，長者默然不言。 |
At this time, the elder remained silent. |
時，長者已食餅竟，次食魚肉。 |
At that time, the elder had already eaten cakes, and then fish. |
尊者大迦葉著 衣持鉢，詣長者家，從地中踊出，舒鉢向 長者。 |
The Venerable Maha Kassapa, wearing robes and holding an alms bowl, went to the elder's house, jumped out from the ground, and spread the alms bowl to the elder. |
時，長者甚懷愁憂，授 少 許魚肉與之。 |
At that time, the elder was very worried and gave him some fish and meat. |
是時，迦葉得肉，便於彼沒，還歸所在。 |
At that time, Kasyapa obtained the flesh, so that he could disappear and return to his place. |
是時， 長者倍復瞋恚，語守門者言： |
At that time, the elder became more angry and said to the gatekeeper: |
「我先有教令： |
"I have a decree first: |
『不 使人入家中。』 |
"Don't let people into your home." 』 |
何故復使二沙門入家乞食？」 |
Why did he send two ascetics into the house again to beg for food? " |
時，守門人報曰： |
At that time, the gatekeeper reported: |
「我等不見此沙門為從何 來入？」 |
I wonder where this ascetic came from? |
長者報曰： |
The elder reported: |
「此禿頭沙門善於幻術，狂 惑世人，無有正行。」 |
This bald-headed ascetic is good at illusions and deceives the world. He has no right conduct. |
爾時，長者婦去長者不 遠而坐觀之。 |
At that time, the elder's wife went to the elder and sat not far away to watch. |
然此長者婦是質多長者妹， 從摩師山中取之。 |
However, this elder's wife is the sister of an elder with many qualities, and she was taken from Mount Mosi. |
時，婦語長者言： |
At that time, the woman said to the elder: |
「可自護 口，勿作是語，言： |
"You can protect your mouth and don't say this, say: |
『沙門學於幻術。』 |
"The ascetics learn the art of illusion. 』 |
所以然 者，此諸沙門有大威神，所以來至長者家 者，多所饒益。 |
Therefore, these ascetics have great power, so those who come to the elder's home will benefit a lot. |
長者！竟識先前比丘者乎？」 |
Senior citizens! Do you know the previous monk? " |
長 者報曰： |
The elder reported: |
「我不識之。」 |
I don't know it. |
時婦報言： |
The wife of the hour reported: |
「長者！頗聞迦 毘羅衛國斛淨王子名阿那律，當生之時， 此地六變震動，遶舍一由旬內，伏藏自出？」 |
Sir! I've heard that Prince Hujing of the Kapilavastu Kingdom was named Analuddha. When he was born, the six changes in this place were shaken. Within a yojana around the house, the treasures came out? |
長者報言： |
Report from the elders: |
「我聞有阿那律，然不見之耳。」 |
I heard that Analudu was there, but I couldn't see it. |
時， 婦語長者言： |
At that time, the woman said to the elder: |
「此豪族之子，捨居家已，出家 學道，修於梵行，得阿羅漢道，天眼第一，無 有出者。 |
"This son of a wealthy family gave up his home, became a monk, studied Taoism, practiced the holy life, and attained the path of Arahant. His divine eyes are the first among all others. |
然如來亦說： |
However, Tathagata also said: |
『我弟子中天眼第一， 所謂阿那律比丘是。』 |
"Among my disciples, the one with the most divine vision is the so-called Bhikkhu Anaruddha. 』 |
次第二比丘來入乞者， 為識不乎？」 |
The second bhikkhu came to beg, did he know it? " |
長者報言： |
Report from the elders: |
「我不識之。」 |
I don't know it. |
其婦語 言： |
His wife’s language: |
「長者！頗聞此羅閱城內大梵志名迦毘羅， 饒財多寶，不可稱計，有九百九十九頭耕 牛田作？」 |
Sir! I have heard that the great Brahma in Luoyue City is named Kapila. He is rich in wealth and treasures, and he has nine hundred and ninety-nine oxen to plow the fields? |
長者報言： |
Report from the elders: |
「我躬自見此梵志身。」 |
I bow down and see this body of Brahma. |
其 婦報言： |
His wife reported: |
「長者！頗聞彼梵志息，名曰比波羅 耶檀那，身作金色，婦名婆陀，女中殊勝者， 設舉紫磨金在前猶黑比白？」 |
Sir! I have heard of the Brahma's breath. His name is Bipala Yadana. His body is made of gold. His wife's name is Bhada. She is the most outstanding among women. Suppose you hold up the purple polished gold in front of you, but it is blacker than white? |
長者報言： |
Report from the elders: |
「我 聞此梵志有子，名曰比波羅耶檀那，然復不 見。」 |
I heard that this Brahma had a son named Bipalayadhana, but he was nowhere to be seen. |
其婦報言： |
His wife reported: |
「向者，後來比丘即是。 |
"Xiang Zhe, later the bhikkhu was. |
其身捨 此玉女之寶，出家學道，今得阿羅漢，恒行頭 陀，諸有頭陀之行具足法者，無有出尊 迦葉上也。 |
He gave up the treasure of this jade girl and became a monk to learn Taoism. Now he has become an Arahant and has been practicing as a tutu all the time. Among all those who have practiced as a tutu and have sufficient dharma, none of them has been honored by Kassapa. |
世尊亦說： |
The World Honored One also said: |
『我弟子中第一比丘頭 陀行者，所謂大迦葉是。』 |
"The number one bhikkhu Tutuo practitioner among my disciples is the so-called Maha Kassapa. 』 |
今長者快得善利，乃 使賢聖之人來至此間乞食。 |
Now that the elder will gain good benefits quickly, he will cause sages to come here to beg for food. |
我觀此義已， 故作是言： |
I have considered this meaning and pretended to say: |
『善自護口，莫誹謗賢聖之人，言 作幻化。』 |
"Keep your mouth well, and do not slander sages or make false statements." 』 |
此釋迦弟子皆有神德，當說此語。」 |
These disciples of Sakyamuni all have divine virtues, so they should say this. " |
時，尊者大目揵連著衣持鉢，飛騰虛空，詣 長者家，破此鐵籠，落在虛空中，結跏趺坐。 |
At that time, the Venerable, with his big eyes attached to his clothes and holding a bowl, flew into the sky, went to the elder's house, broke the iron cage, fell into the sky, and sat down in the lotus position. |
是時，跋提長者見目犍連在虛空中坐，便 懷恐怖，而作是說： |
At that time, the elder Bati saw Moggallana sitting in the sky, and he was filled with fear and said: |
「汝是天耶？」 |
Are you a god? |
目連報言： |
Mulian reported: |
「我 非天也。」 |
I am not a god. |
長者問言： |
The elder asked: |
「汝是乾沓惒耶？」 |
Are you Gan Daxu? |
目連報言： |
Mulian reported: |
「我非乾沓惒。」 |
"I am determined to do it." |
長者問言： |
The elder asked: |
「汝是鬼耶？」 |
Are you a ghost? |
目連報 言： |
Mu Lian Bao said: |
「我非鬼也。」 |
I'm not a ghost. |
長者問言： |
The elder asked: |
「汝是羅剎噉人鬼 耶？」 |
Are you a Rakshasa-eating ghost? |
目連報言： |
Mulian reported: |
「我亦非羅剎噉人鬼也。」 |
I am not a Rakshasa, a man-eating ghost. |
是時， 跋提長者便說此偈： |
At that time, the elder Bati said this verse: |
「為天乾沓惒？ |
"Afraid of Heaven? |
羅剎鬼神耶？ |
Rakshasa ghosts and gods? |
又言非是天， 羅剎鬼神者。 |
It is also said that it is not heaven, but Rakshasa ghosts and gods. |
不似乾沓惒， 方域所遊行， |
It's not like being in a hurry, marching in the area, |
汝今名何等？ |
What is your name now? |
我今欲得知？」 |
I want to know now? " |
爾時，目連復以偈報曰： |
At that time, Mu Lian replied with a verse: |
「非天乾沓惒， 非鬼羅剎種， |
"It's not the heavenly stem, it's not the species of ghost Rakshasa, |
三世得解脫， 今我是人身。 |
I have been liberated in three lives, and now I am a human body. |
所可降伏魔， 成於無上道， |
All demons that can be subdued can achieve the supreme path. |
師名釋迦文， 我名大目連。」 |
The teacher’s name is Sakyamuni, and my name is Mahamulana. " |
是時，跋提長者語目連言： |
At this time, the elder Bati continued to say: |
「比丘！何所教勅？」 |
Bhikkhu! What did you teach me? |
目連報言： |
Mulian reported: |
「我今欲與汝說法，善思念之。」 |
I want to teach you the Dharma now, so you can think of it carefully. |
時， 長者復作是念： |
At that time, the elder repeated this thought: |
「此諸道士長夜著於飲食，然 今欲論者，正當論飲食耳。 |
"These Taoist priests have been concentrating on food and drink all night long, but those who want to discuss it now should talk about food and drink. |
若當從我索 食者，我當言無也。」 |
If anyone asks for food from me, I should say nothing. " |
然復作是念： |
Then read it again: |
「我今少多 聽此人所說。」 |
I have less time now to listen to what this person has to say. |
爾時，目連知長者心中所念，便 說此偈： |
At that time, Maudgalyana knew what the elder was thinking and said this verse: |
「如來說二施， 法施及財施， |
"The Tathagata talks about two kinds of charity: the gift of law and the gift of wealth. |
今當說法施， 專心一意聽。」 |
Now let’s preach the Dharma and listen attentively. " |
是時，長者聞當說法施，便懷歡喜，語目連 言： |
At that time, when the elder heard that the Dharma was being preached, he was filled with joy and spoke continuously: |
「願時演說，聞當知之。」 |
I wish you could speak from time to time, and when you hear it, you should know it. |
目連報言： |
Mulian reported: |
「長者當 知，如來說五事大施，盡形壽當念修行。」 |
Elders should know that the Tathagata has taught you five great things to do, and you should practice them throughout your life. |
時，長者復作是念： |
At that time, the elder repeated this thought: |
「目連向者欲說法施行， 今復言有五大施。」 |
Mulian Xiang wants to give the Dharma and practice it. Now I will tell you that there are five great things to do. |
是時，目連知長者心中所 念，復告長者言： |
At that time, Maudgalyayana knew what the elder was thinking and told him again: |
「如來說有二大施。 |
"The Tathagata says there are two great gifts. |
所謂法 施、財施。 |
The so-called law and wealth. |
我今當說法施，不說財施。」 |
Now I am going to give Dharma, not money. " |
長者報 言： |
The elder reported: |
「何者是五大施？」 |
What are the five great gifts? |
目連報言： |
Mulian reported: |
「一者不得殺 生，此名為大施，長者！當盡形壽修行之。 |
"First of all, you are not allowed to kill. This is called great charity. Elders! You should practice it to the end of your physical life. |
二 者不盜，名為大施，當盡形壽修行。 |
The second is not to steal, which is called great charity, and should be practiced throughout one's physical life. |
不婬、 不妄語、不飲酒，當盡形壽而修行之。 |
Do not engage in sexual intercourse, lie, or drink alcohol. You should practice it to the end of your physical life. |
是謂， 長者！有此五大施，當念修行。」 |
That is to say, elder! If you have these five great gifts, you should practice them mindfully. " |
是時，跋提長者 聞此語已，極懷歡喜，而作是念： |
At that time, after hearing these words, the elder Bhati was extremely happy and thought as follows: |
「釋迦文佛 所說甚妙，今所演說者，乃不用寶物，如 我今日不堪殺生，此可得奉行。 |
"The words of Buddha Shakyamuni are wonderful. What I am preaching today does not require any treasure. If I cannot bear to kill a living being today, I can practice this. |
又我家中 饒財多寶，終不偷盜，此亦是我之所行。 |
Also, I have plenty of wealth and treasures in my house, but I will never steal them. This is what I do. |
又我 家中有上妙之女，終不婬他，是我之所行。 |
Also, I have a wonderful daughter in my family, so I will never commit adultery with her. This is what I do. |
又我不好妄語之人，何況自當妄語，此亦 是我之所行。 |
And I don't like people who lie, let alone lying. This is what I do. |
如今日意不念酒，何況自 嘗，此亦是我之所行。」 |
If I don't think about wine today, let alone tasting it myself, this is what I do. " |
是時，長者語目連言： |
At this time, the elder kept saying: |
「此五施者我能奉行。」 |
"I can practice these five alms." |
是時，長者心中作是 念： |
At this time, the elder thought in his mind: |
「我今可飯此目連。」 |
I can eat this Mulian now. |
長者仰頭語目連言： |
The elder raised his head and said continuously: |
「可屈神下顧，就此而坐。」 |
"You can bow your head and sit here." |
是時，目連尋聲下 坐。 |
At that time, Maudgalyana sat down and sat down. |
是時，跋提長者躬自辦種種飲食與目 連，目連食訖，行淨水，長者作是念： |
At that time, the elder Bhati prepared all kinds of food and drink for himself. After finishing the food, he went to purify the water. The elder thought as follows: |
「可持一 端 ［疊＊毛］ 奉上目連。」 |
You can hold one end [folded * hair] and offer it to Maud Lian. |
是時，入藏內而選取白 ［疊＊毛］ ， 欲取不好者，便得好者，尋復捨之，而更 取 ［疊＊毛］ ，又故爾好，捨之，復更取之。 |
At that time, go into the Tibetan library and select the white [Stacked * Hair]. If you want to take the bad one, you will get the good one. Look for it and discard it, and take more [Stacked * Hair]. Since it is good, you will discard it and replace it again. Take it. |
是時，目連 知長者心中所念，便說此偈： |
At that time, Maudgalyayana knew what the elder was thinking and said this verse: |
「施與心鬪諍， 此福賢所棄， |
"Giving to the heart is full of criticism, this blessing and virtuous person has abandoned it, |
施時非鬪時， 可時隨心施。」 |
It is not the right time to give, but you can give as you please. " |
爾時，長者便作是念： |
At that time, the elder thought: |
「今目連知我心中所念。」 |
Now Maudgalyayana knows what is in my heart. |
便持白 ［疊＊毛］ 奉上目連。 |
Then he held a white [folded * hair] and offered it to Mulian. |
是時，目連即與呪願： |
At that time, Maudgalyana said to him: |
「觀察施第一， 知有賢聖人， |
"Observe the best of charity, and you will know that there are virtuous and sages. |
施中最為上， 良田生果實。」 |
Giving is the best, good fields produce fruits. " |
時，目連呪願已，受此白 ［疊＊毛］ ，使長者受福無 窮。 |
At that time, Maudgalyayana had fulfilled his vow and received this white hair, so that the elder would receive endless blessings. |
是時，長者便在一面坐，目連漸與說法妙 論，所謂論者： |
At that time, the elder was sitting on one side, and Maudgalyana gradually began to talk to him about the wonderful discussion. The so-called commentator: |
施論、戒論、生天之論，欲不淨想， 出要為樂。 |
The theory of giving, the theory of precepts, and the theory of rebirth in heaven. Desires are impure thoughts, and happiness comes from the desire. |
諸佛世尊所說之法，苦、習、盡、道。 |
The Dharma taught by the Buddhas and World-Honored Ones is suffering, habituation, end, and path. |
時，目連盡與說之。 |
At that time, he continued to speak with his eyes. |
即於座上得法眼淨，如 極淨之衣易染為色，此跋提長者亦復如 是，即於座上得法眼淨，以得法、見法、無 有狐疑，而受五戒，自歸佛、法、聖眾。 |
When the Dharma Eyes are pure while sitting on the throne, it is like extremely pure clothes that are easily stained. The same is true for those who have long been mentioned in this postscript. When the Dharma Eyes are pure while sitting on the throne, they can obtain the Dharma and see the Dharma without any doubts, receive the five precepts, and sincerely Return to the Buddha, Dharma, and saints. |
時，目連 以見長者得法眼淨，便說此偈： |
At that time, Maudgalyayana saw that the elder's Dharma eye had become clear, so he said this verse: |
「如來所說經， 根原悉備具， |
"The sutras spoken by the Tathagata are fully equipped with roots. |
眼淨無瑕穢， 無疑無猶豫。」 |
The eyes are pure and unblemished, and there is no doubt that there is no hesitation. " |
是時，跋提長者白目連曰： |
At that time, the elder Bati Bai Mulian said: |
「自今已後恒受 我請，及四部眾，當供給衣被、飯食、床臥具、病 瘦醫藥，無所愛惜。」 |
From now on, you will always accept my invitation and the four tribes to provide you with clothing, quilts, food, beds, and medicine for the sick and thin, without any care. |
是時，目連與長者說法 已，便從坐起而去。 |
At that time, Maudgalyayana had finished speaking to the elders, and then he stood up from his seat and left. |
餘大聲聞，尊者大迦葉、 尊者阿那律，語尊者賓頭盧言： |
I heard that the Venerable Kassapa and the Venerable Analuddha spoke to the Venerable Bintou Lu: |
「我等已度 跋提長者，汝今可往降彼老母難陀。」 |
We have saved Elder Bhati. Now you can go and surrender to that old mother Nanda. |
賓頭盧 報曰： |
Bin Toulu reported: |
「此事大佳。」 |
This is a great thing. |
爾時，老母難陀躬作酥餅。 |
At that time, old mother Nanda was making shortbread. |
爾 時，尊者賓頭盧到時，著衣持鉢，入羅閱城 乞食，漸漸至老母難陀舍，從地中踊出，舒 手持鉢，從老母難陀乞食。 |
At that time, the Venerable Bintulu arrived, dressed in clothes and holding a begging bowl, and went into Luoyue City to beg for food. He gradually came to the house of Old Mother Nanda, jumped out from the ground, held the bowl in his hands, and begged for food from Old Mother Nanda. |
是時，老母見 賓頭盧已，極懷瞋恚，並作是惡言： |
At that time, when the old mother saw Bintou Luji, she was extremely angry and made these evil words: |
「比丘 當知，設汝眼脫者，我終不乞汝食也。」 |
Bhikkhu, you should know that if your eyes are blinded, I will never beg you for food. |
是時， 賓頭盧即入三昧，使雙眼脫出。 |
At that time, Bintulu entered Samadhi and his eyes came out. |
是時，母難陀 倍復瞋恚，復作惡言： |
At that time, Mother Nanda became more angry and said evil words again: |
「正使沙門空中倒懸者， 終不與汝食。」 |
Those who make Samanas hang upside down in the air will never eat with you. |
是時，尊者賓頭盧復以三昧 力，在空中倒懸。 |
At that time, the Venerable Bintulu used the power of Samadhi to hang upside down in the air. |
時，母難陀倍復瞋恚而作 惡言： |
At that time, Mother Nanda became even more angry and said evil words: |
「正使沙門舉身烟出者，我終不與汝食。」 |
If you make a recluse raise his body and smoke, I will never eat with you. |
是時，賓頭盧復以三昧力舉身出烟。 |
At that time, Bintou Lufu raised his body with the power of Samadhi and came out of the smoke. |
是時，老 母見已，倍復恚怒，而作是語： |
At that time, when the old mother saw her, she became even more angry and said this: |
「正使沙門舉身 燃者，我終不與汝食也。」 |
If you make the recluse raise your body and burn it, I will never eat with you. |
是時，賓頭盧即以 三昧，使身體盡燃。 |
At that time, Bintulu used Samadhi to burn his body. |
老母見已，復作是語： |
When my mother saw him, she repeated these words: |
「正 使沙門舉身出水者，我終不與汝食也。」 |
If you make a recluse lift his body out of the water, I will never eat with you. |
時， 賓頭盧復以三昧力，便舉身皆出水。 |
At that time, Bintulu regained his samadhi power, and water came out of his body. |
老母 見已，復作是語： |
When the old mother saw her, she repeated these words: |
「正使沙門在我前死者，我 終不與汝食也。」 |
Even if the recluse dies before me, I will never eat with you. |
是時，尊者賓頭盧即入滅 盡三昧，無出入息，在老母前死。 |
At that time, the Venerable Bintulu entered the state of annihilation and exhausted his samadhi, without breathing in or out, and died in front of his old mother. |
時，老母以 不見出入息，即懷恐怖，衣毛皆竪，而作是 語： |
At that time, the old mother thought that she could not see her breathing in or out, and she was filled with fear. Her hair on her clothes stood on end, and she said this: |
「此沙門釋種子，多所識知，國王所敬， 設聞在我家死者，必遭官事，恐不免濟。」 |
This ascetic is a monk who knows a lot and is respected by the king. If he hears that someone who dies in my house will be subject to official trouble, I may not be able to help him. |
並作是語： |
And make the following sentence: |
「沙門還活者，我當與沙門食。」 |
If the recluse is still alive, I will eat with him. |
是 時，賓頭盧即從三昧起。 |
At that time, Bintulu started from Samadhi. |
時，母難陀復作是 念： |
At that time, Mother Nanda repeated these thoughts: |
「此餅極大，當更作小者與之。」 |
This cake is very big. Let's change it to a smaller one. |
時，老母 取少許麵作餅，餅遂長大。 |
At that time, the old mother took a little flour to make cakes, and the cakes grew big. |
老母見已，復作 是念： |
When the old mother saw this, she repeated this thought: |
「此餅極大，當更作小者。 |
"This loaf is very large; it must be changed into a small one. |
然餅遂大，當 取先前作者持與之。」 |
However, the cake is now huge, so we should take the previous author and hold it. " |
便前取之，然復諸餅 皆共相連。 |
Take it before eating, and then all the cakes are connected together. |
時，母難陀語賓頭盧曰： |
At that time, Mother Nanda said to Bintulu: |
「比丘！須 食者便自取，何故相嬈乃爾？」 |
Bhikkhu! Those who want to eat will take it for themselves. Why do you think you are so ignorant? |
賓頭盧報曰： |
Bintou Lu reported: |
「大 姊當知，我不須食，但須母欲有所說耳。」 |
Sister, you should know that I don't need to eat, but I need my mother to say something. |
母難陀報曰： |
Mother Nanda reported: |
「比丘！何所戒勅？」 |
Bhikkhu! Why are you admonished? |
賓頭盧曰： |
Bin Toulu said: |
「老 母今當知，今持此餅往詣世尊所。 |
"Old mother, you should know now that I will take this cake and go to the World Honored One. |
若世 尊有所戒勅者，我等當共奉行。」 |
If the World Honored One has any instructions, we should all follow them. " |
老母報 曰： |
The old mother reported: |
「此事甚快。」 |
This happened very quickly. |
是時，老母躬負此餅從尊者 賓頭盧後往至世尊所。 |
At that time, the old mother carried this cake and walked from the back of the Venerable Bintulu to the Blessed One. |
到已，頭面禮足，在 一面立。 |
When you have arrived, stand with your head and face bowed to one side. |
爾時，賓頭盧白世尊曰： |
At that time, Lord Bintou Lubai said: |
「此母難陀 是跋提長者姊，慳貪獨食不肯施人。 |
"This mother Nanda is the elder sister of Bhati. She is greedy and eats only and refuses to give to others. |
唯願 世尊為說篤信之法，使得開解。」 |
I only hope that the World-Honored One can teach me the Dharma that I believe in and can enlighten me. " |
爾時，世尊 告母難陀： |
At that time, the World-Honored One told his mother Nanda: |
「汝今持餅施與如來及與比丘 僧。」 |
You are now taking the cake and giving it to the Tathagata and the monks. |
是時，母難陀即以奉上如來及餘比丘僧。 |
At that time, Mother Nanda presented the Tathagata and the other monks. |
故有遺餘餅在，母難陀白世尊言： |
Therefore, there were some remaining cakes, and Mother Nanda said to the Lord: |
「故有 殘餅。」 |
Therefore there are leftover cakes. |
世尊曰： |
The World Honored One said: |
「更飯佛、比丘僧。」 |
Watch the Buddha and the Bhikkhu Sangha. |
母難陀受 佛教令，復持此餅飯佛及比丘僧。 |
Mother Nanda received the Buddhist order and resumed holding this cake and rice for the Buddha and the bhikkhu monks. |
然後復 故有餅在。 |
Then again, there is bread. |
是時，世尊告母難陀： |
At that time, the World-Honored One told his mother Nanda: |
「汝今當持 此餅與比丘尼眾、優婆塞、優婆夷眾。」 |
Now you should take this cake with the monks, nuns, upasakas, and upasikas. |
然故 有餅在，世尊告曰： |
However, there was some bread, and the World-Honored One said: |
「可持此餅施與諸貧窮 者。」 |
You can take this cake and give it to the poor. |
然故有餅在，世尊告曰： |
However, there was some bread, and the World-Honored One said: |
「可持此餅棄于 淨地，若著極清淨水中。 |
"You can keep this cake and throw it away in a pure place, if it lands in extremely pure water. |
所以然者，我終 不見沙門、婆羅門、天及人民能消此餅，除 如來、至真、等正覺。」 |
Therefore, I will never see any recluses, brahmans, devas, or people able to eliminate this cake and eliminate the Tathagata, the True One, and other enlightened beings. " |
對曰： |
To say: |
「如是。 |
"That's right. |
世尊！」是時，母難 陀即以此餅，捨著淨水中，即時火焰起。 |
World Honored One! ” At that time, Mother Nanda placed the cake in the pure water, and flames immediately started to appear. |
母 難陀見已，尋懷恐懼，往至世尊所，頭面禮 足，在一面坐。 |
When Mother Nanda saw this, she was filled with fear and went to where the World Honored One was. She bowed her head, face, and feet, and sat down on one side. |
是時，世尊漸與說法，所謂論 者： |
At that time, the World-Honored One gradually began to explain the Dharma. The so-called commentator: |
施論、戒論、 生 天之論，欲不淨想，漏為穢污， 出家為要。 |
The theory of giving, the theory of precepts, and the theory of birth and heaven. Desires are impure thoughts, leakage is filth, and it is important to become a monk. |
爾時，世尊以見母難陀心意開 解，諸佛世尊常所說法，苦、習、盡、道，爾時世 尊盡與母難陀說之。 |
At that time, the World-Honored One saw Mother Nanda and enlightened her mind. All the Buddhas, the World-Honored One, always taught the Dharma, namely, suffering, habit, end, and path. At that time, the World-Honored One explained it to Mother Nanda. |
是時，老母即於座上 得法眼淨，猶如白 ［疊＊毛］ 易染為色。 |
At that time, the old mother was sitting on her seat, and her Dharma eyes were pure, like white [stacked * hair] which is easily dyed into color. |
此亦如是， 時母難陀諸塵垢盡，得法眼淨。 |
This is also the case. At that time, Mother Nanda's dust and dirt were all gone, and her Dharma Eye was pure. |
彼以得法、 成法無有 狐 疑，已度猶豫，得無所畏，而 承事三尊，受持五戒。 |
Having obtained the Dharma and accomplished the Dharma, he has no doubts, has overcome any hesitation, has gained nothing to fear, and serves the three deities and upholds the five precepts. |
爾時，世尊重與說法，使 發歡喜。 |
At that time, the world respects and preaches the Dharma, making people happy. |
爾時，難陀白世尊曰： |
At that time, Nanda said to the World-Honored One: |
「自今已後， 使四部之眾在我家取施，自今已去恒常 布施，修諸功德，奉諸賢聖。」 |
From now on, I ask people from the four tribes to come to my house to receive alms. From now on, I always go to give alms, cultivate various merits, and serve all the sages. |
即從坐起， 頭面禮足，便退而去。 |
He stood up from his seat, bowed his head, face and feet, and then retreated. |
是時，跋提長者及母難 陀，有弟名曰優婆迦尼，是阿闍世王少小 同好，極相愛念。 |
At that time, the elder Bhati and his mother Nanda had a younger brother named Upajani. They were childhood friends of King Ajasaputra and they loved each other very much. |
爾時，優婆迦尼長者經營田 作，聞兄跋提及姊難陀受如來法化，聞已， 歡喜 踊 躍，不能自勝，七日之中不復睡眠， 亦不飲食。 |
At that time, the elder Upajani was working in the fields and heard that his brother's postscript mentioned that his sister Nanda had been transformed by the Tathagata. After hearing this, he jumped up for joy and could not overcome himself. He did not sleep or eat for seven days. |
是時，長者辦田作已，還詣羅閱 城中道，復作是念： |
At that time, the elder had finished his field work and went to Luo Yue's road in the city, and he repeated these thoughts: |
「我今先至世尊所，然後 到家。」 |
I will go to the Blessed One first, and then I will go home. |
爾時，長者往至世尊所，頭面禮足，在 一面坐。 |
At that time, the elder went to the Blessed One's place, bowed his head, faced his feet, and sat on one side. |
爾時，長者白世尊曰： |
At that time, the elder said to the World Honored One: |
「我兄跋提及 姊難陀，受如來法化乎？」 |
Have my brother Banti and sister Nanda been transformed by the Tathagata? |
世尊告曰： |
The World Honored One said: |
「如是，長 者！今跋提、難陀以見四諦，修諸善法。」 |
That's it, sir! Now Batti and Nanda have seen the Four Truths and practiced all kinds of good Dharma. |
爾時， 優婆迦尼長者白世尊曰： |
At that time, the elder Upajani said to the World-Honored One: |
「我等居門極獲大 利。」 |
We will make great profits for our family. |
世尊告曰： |
The World Honored One said: |
「如是，長者！如汝所言，汝今父 母極獲大利，種後世之福。」 |
That's right, sir! As you said, your parents will benefit greatly now and sow blessings for future generations. |
爾時，世尊與長 者說微妙之法，長者聞法已，即從坐起，頭 面禮足，便退而去。 |
At that time, the World Honored One spoke the subtle Dharma to the elder. After hearing the Dharma, the elder stood up from his seat, bowed his head, face, and feet, and then retreated. |
往詣王阿闍世所，在一面 坐。 |
He went to King Yi's residence and sat down on one side. |
爾時，王問長者曰： |
At that time, the king asked the elder: |
「汝兄及姊受如來化 耶？」 |
Have your brother and sister been transformed by the Tathagata? |
對曰： |
To say: |
「如是。 |
"That's right. |
大王！」 |
King! " |
王聞此語，歡喜踊躍，不 能自勝，即擊鍾鳴鼓，告勅城內： |
When the king heard this, he jumped for joy and couldn't help himself. He struck the bells and drums and announced to the city: |
「自今已 後，無令事佛之家有所貲輸，亦使事佛之 人來迎去送。 |
"From now on, no one who serves the Buddha will give or lose anything to his family, and no one who serves the Buddha will come and see him off. |
所以然者，此皆是我道法兄 弟。」 |
So, these are all my Taoist brothers. " |
爾時，王阿闍世出種種飲食持與長者， 時長者便作是念： |
At that time, King Acharya appeared in the world and offered various kinds of food and drinks to the elders. The elders then thought as follows: |
「我竟不聞世尊說夫優 婆塞之法，為應食何等食？ |
"I haven't heard the Buddha speak the Dharma of Upasaka, so what kind of food should I eat? |
應飲何等漿？ |
What kind of syrup should be drunk? |
我 今先往至世尊所，問此義，然後當食。」 |
Now I will go to the World Honored One to inquire about the meaning of this, and then I will eat. " |
爾時， 長者告左右一人曰： |
At that time, the elder said to the person on his left and right: |
「汝往至世尊所。 |
"You go to the place where the World Honored One is. |
到已， 頭面禮足，持我聲而白世尊云： |
When I arrived, I bowed my head, my face, and my voice, and said to the World Honored One: |
『優婆迦 尼長者白世尊曰： |
"The elder Upaka Ni said to the World-Honored One: |
「夫賢者之法當持幾戒？ |
"How many precepts should a wise man observe? |
又犯幾戒非清信士？ |
How many precepts have you violated and you are not a pure believer? |
當應食何等食？ |
What kind of food should be eaten? |
飲何 等漿？」 |
What kind of syrup should I drink? " |
』」 |
』』 |
爾時，彼人受長者教，往至世尊所，頭 面禮足，在一面立。 |
At that time, that person, following the instructions of the elder, went to where the World Honored One was and stood on one side with his head, face and feet bowed. |
爾時，彼人持長者名，白 世尊曰： |
At that time, the man bearing the name of the elder said to the World Honored One: |
「夫清信士之法應持幾戒？ |
"How many precepts should a pure believer observe? |
犯幾戒 非優婆塞？ |
How many precepts do you break and you are not an Upasaka? |
又應食何等食？ |
And what kind of food should be eaten? |
飲何等漿？」 |
What kind of syrup do you drink? " |
世尊 告曰： |
The World Honored One said: |
「汝今當知食有二種，有可親近，有 不可親近。 |
"You should know now that there are two kinds of food, some are approachable and some are not. |
云何為二？ |
Why is the cloud two? |
若親近食時，起不善 法，善法有損，此食不可親近； |
If unwholesome dharma arises when you are close to food and good dharma is damaged, you should not approach this food; |
若得食時，善 法增益，不善法損，此食可親近。 |
If when you eat it, your wholesome dharma will be enhanced and your unwholesome dharma will be damaged, this food can bring you closeness. |
漿亦有二 事，若得漿時，起不善法，善法有損，此不 可親近； |
There are two things that happen to the pulp. If when you get the pulp, unwholesome dharmas arise and good dharma is damaged, you should not get close to it; |
若得漿時，不善法損，善法有益，此 可親近。 |
If when you get the pulp, the unwholesome dharma will cause harm and the virtuous dharma will be beneficial, then you can get close to it. |
夫清信士之法，限戒有五，其中能 持一戒、二戒、三戒、四戒，乃至五戒，皆當持 之。 |
According to the law of the pure believers, there are five precepts. Among them, those who can uphold the first precept, the second precept, the third precept, the fourth precept, and even the fifth precept should uphold them. |
當再三問，能持者使持之； |
When you ask again and again, those who can uphold it will uphold it; |
若清信士犯 一戒已，身壞命終，生地獄中。 |
If a pure believer violates even one of the precepts, his body will be destroyed and his life will end, and he will be reborn in hell. |
若復清信士 奉持一戒，生善處天上，何況二、三、四、五？」 |
If a reborn believer who adheres to one precept will be reborn in a good place in heaven, how much more will he do with two, three, four, and five? " |
是 時，彼人從佛受教已，頭面禮足，便退而去。 |
At that time, the man had received the teachings from the Buddha, bowed his head, and walked away. |
彼人去不遠，是時世尊告諸比丘： |
The man was not far away, so the World Honored One told the bhikkhus: |
「自今已 後，聽授優婆塞五戒及三自歸。 |
"From now on, I will listen to Upasaka's five precepts and three self-returns. |
若比丘欲 授清信士、女戒時，教使露臂、叉手合掌，教 稱姓名，歸佛、法、眾； |
If a bhikkhu wants to give ordination to a pure believer or a woman, he should show his arms, fold his hands and join his palms, and teach him to call him by name and return it to the Buddha, the Dharma, and the people; |
再三教稱姓名，歸佛、法、 眾，復更自稱； |
Repeatedly teach people to call them names, attribute them to the Buddha, Dharma, and people, and then change their names again; |
『我今已歸佛，歸法，歸比丘僧。』 |
"Now I have returned to the Buddha, to the Dharma, to the Bhikkhu Sangha. 』 |
如釋迦文佛最初五百賈客受三自歸，盡 形壽不殺、不盜、不婬、不欺、不飲酒。 |
For example, Shakyamuni Buddha's first five hundred guests accepted the three self-returns and lived their entire lifespan without killing, stealing, committing adultery, cheating, or drinking alcohol. |
若持一戒， 餘封四戒； |
If one holds one precept, the remaining four precepts will be granted; |
若受二戒，餘封三戒； |
If you receive the second precept, you will receive the third precept; |
若受三戒， 餘封二戒； |
If you receive three precepts, the remaining two precepts will be granted; |
若受四戒，餘封一戒； |
If you receive four precepts, you will receive one more; |
若受五戒， 當具足持之。」 |
If you receive the five precepts, you should fully uphold them. " |
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. |
28.2 （二）翳 |
28.2 (2) Yi |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「今日月有四重翳， 使不得放光明。 |
"Today the moon has four layers of shadow, preventing it from shining brightly. |
何等為四？ |
What is four? |
一者雲也，二者 風塵，三者烟，四者阿須倫，使覆日月不 得放光明。 |
The first is clouds, the second is wind and dust, the third is smoke, and the fourth is Ashulun, covering the sun and moon so that they cannot shine. |
是謂，比丘！日月有此四翳，使日 月不得放大光明。 |
That’s right, bhikkhu! The sun and moon have these four shadows, which prevent the sun and moon from magnifying their brightness. |
此亦如是，比丘！有四結 覆蔽人心不得開解。 |
So it is, bhikkhu! There are four knots that cover the human heart and cannot be solved. |
云何為四？ |
Why is the cloud four? |
一者欲結， 覆蔽人心不得開解。 |
One wants to tie knots, covering up people's hearts and not being able to untie them. |
二者瞋恚，三者愚癡， 四者利養，覆蔽人心不得開解。 |
The second is anger, the third is ignorance, and the fourth is profit, which cover the human heart and prevent it from being enlightened. |
是謂，比丘！ 有此四結覆蔽人心不得開解，當求方 便，滅此四結。 |
That’s right, bhikkhu! There are four knots that cover the human mind and cannot be solved. We should seek expediency to eliminate these four knots. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
28.3 （三）手 |
28.3 (three) hands |
聞如是： |
Heard this: |
一時，佛在阿羅毘祠側。 |
At that time, the Buddha was at the Aluvi Temple. |
爾時， 極為盛寒，樹木凋落。 |
At that time, it was extremely cold and the trees were withered. |
爾時，手阿羅婆長者 子出彼城中，在外經行，漸來至世尊所。 |
At that time, the son of the elder Aluva came out of that city, was meditating outside, and gradually came to the place where the World Honored One was. |
到 已，頭面禮足，在一面坐。 |
Having arrived, he sat down on one side with his head bowed and his face bowed. |
爾時，彼長者子白 世尊言： |
At that time, the elder Zibai said to the World Honored One: |
「不審宿昔之中得善眠乎？」 |
Have you ever had a good sleep without considering the past? |
世尊 告曰： |
The World Honored One said: |
「如是，童子！快善眠也。」 |
That's it, boy! Sleep well now. |
時，長者子白佛： |
At that time, the elder said to the Buddha: |
「今盛寒日，萬物凋落，然復世尊坐用草蓐， 所著衣裳，極為單薄，云何世尊作是說： |
"It is a cold day today, and all things are withered. Yet, the World Honored One is sitting on a straw leaf, and his clothes are extremely thin. Why does the World Honored One say this: |
『我 快得善眠。』 |
"I can sleep well now." 』 |
？」 |
? " |
世尊告曰： |
The World Honored One said: |
「童子！諦聽！我今還問 汝，隨所報之。 |
"Boy! Listen carefully! I am still asking you, and I will repay you accordingly. |
猶如長者家牢治屋舍，無有 風塵，然彼屋中有床蓐、氍氀、 毾 ［毯－炎＋登］ ，事事俱具， 有四玉女顏貌端政，面如桃華，世之希有， 視無厭足，然好明燈，然彼長者 快 得善眠 乎？」 |
It's like an old man's house that is well-organized and free of dust. However, in that house there are beds, blankets, and blankets, everything is present, and there are four beautiful girls with dignified looks and faces like peach blossoms. , It is a rare thing in the world, if you look at it without getting tired of it, it is like a bright lamp, but the elder will soon be able to sleep well? " |
長者子報曰： |
The elder's son reported: |
「如是。 |
"That's right. |
世尊！有好床臥，快得 善眠。」 |
World Honored One! If you have a good bed, you will get a good sleep quickly. " |
世尊告曰： |
The World Honored One said: |
「云何，長者子！若彼人快得善 眠，時有欲意起，緣此欲意不得眠乎？」 |
What do you mean, son of an elder! If that person is about to get a good sleep, but desires arise from time to time, is that why he cannot sleep due to desires? |
長者 子對曰： |
The elder said to him: |
「如是。 |
"That's right. |
世尊！若彼人欲意起者，便不 得眠也。」 |
World Honored One! If that person's desire arises, he will not be able to sleep. " |
世尊告曰： |
The World Honored One said: |
「如彼欲意盛者，今如來 永盡無餘，無復根本，更不復興。 |
"As for those who have strong desires, the Tathagata will never be left, will never regain its roots, and will never be revived. |
云何，長者 子！設有瞋恚、愚癡心起者，豈得善眠乎？」 |
Yunhe, elder son! How can one sleep well if anger, ignorance and delusion arise? " |
童 子報言： |
The boy reported: |
「不得善眠也。 |
"I can't sleep well. |
所以然者，由有三 毒心故。」 |
This is so because of three poisonous minds. " |
世尊告曰： |
The World Honored One said: |
「如來今日無復此心，永 盡無餘，亦無根本。 |
"The Tathagata has no such mind today, it will never be left, and it will have no root. |
童子當知，我今當說四 種之坐。 |
Children, you should know that I am going to talk about the four kinds of sitting. |
云何為四？ |
Why is the cloud four? |
有卑坐、有天坐、有 梵坐、有佛坐。 |
There is a humble seat, a heavenly seat, a Brahman seat, and a Buddha seat. |
童子當知，卑坐者，是轉 輪聖王坐也。 |
Boys should know that the one who sits humblely is the seat of the wheel-turning sage king. |
天坐者，釋提桓因坐也。 |
The one who sits in heaven is where Shi Tihuan is sitting. |
梵坐 者，梵天王之坐也。 |
The seat of Brahma is the seat of King Brahma. |
佛坐者，是四諦之坐也。 |
The seat of the Buddha is the seat of the Four Noble Truths. |
卑 坐者，向須陀洹坐也。 |
Those who sit humbly should sit facing Sotapanna. |
天坐者，得須陀洹 坐也。 |
Those who sit in heaven are those who sit in Sotapanna. |
梵坐者，向斯陀含坐也。 |
Those who sit in Brahma sit facing Situoham. |
佛坐者，四意 止之坐也。 |
When the Buddha sits, the four thoughts are stilled. |
卑坐者，得斯陀含之坐也。 |
Those who sit humbly will be able to sit in the position of Si Tuohan. |
天坐 者，向阿那含之坐也。 |
Those who sit in heaven sit facing Anagami. |
梵坐者，得阿那含 果坐也。 |
Those who sit in the Brahma position will be seated in the Anagami fruit. |
佛坐者，四等之坐也。 |
The Buddha sits on the seat of the fourth class. |
卑坐者，欲界 之坐也。 |
Those who sit humbly are those who sit in the realm of desire. |
天坐者，色界之坐也。 |
The person who sits in heaven is also the person who sits in the world of color. |
梵坐者，無色 界之坐也。 |
The seat of Brahma is also the seat of the formless realm. |
佛坐者，四神足之坐也。 |
The Buddha sits on the feet of the four gods. |
「是故，童 子！如來以坐四神足坐，快得善眠，於中 不起婬、怒、癡，以不起此三毒之心，便於 無餘涅槃界而般涅槃： |
"That's why, boy! The Tathagata sits on the feet of the Four Gods, and he will soon have a good sleep, in which he will not be prone to lust, anger, and delusion, and will not be able to bear these three poisons, so that he can achieve nirvana in the realm of nirvana without any residue: |
生死已盡，梵行已立， 所作已辦，更不復受有，如實知之。 |
Birth and death have ended, the holy life has been established, what has been done has been done, and there is no longer any feeling or existence, knowing it as it really is. |
是故，長 者子，我觀此義已，是故說如來快得善 眠。」 |
Therefore, elder son, I have considered the meaning of this, and therefore I say that the Tathagata will soon attain good sleep. " |
爾時，長者子便說此偈： |
At that time, the elder's son said this verse: |
「相見日極久， 梵志般涅槃， |
"We have seen each other for a long time, Brahma-like Nirvana, |
以逮如來力， 明 眼 取滅度。 |
In order to catch the Tathagata's power and clear eyes, he can achieve the salvation of annihilation. |
卑坐及天坐， 梵坐及佛坐， |
The humble sitting and the heavenly sitting, the Brahman sitting and the Buddha sitting, |
如來悉分別， 是故得善眠。 |
The Tathagata knows how to distinguish, so he can sleep well. |
自歸人中尊， 亦歸人中上， |
He has returned to be respected among people, and he has also returned to be the best among people. |
我今未能知， 為依何等禪。」 |
I still don’t know why I relied on Zen. " |
長者子作是語已，世尊然可之。 |
The elder's son has said this, and the World Honored One can accept it. |
是時，長者 子便作是念： |
At this time, the elder's wife thought: |
「世尊以然可，我極懷歡喜， 不能自勝。」 |
World Honored One, I am so happy that I cannot overcome myself. |
即從坐起，頭面禮足，便退而去。 |
He stood up from his seat, bowed his head, faced his feet, and then retreated. |
爾時，彼童子聞佛所說，歡喜奉行。 |
At that time, the boy heard what the Buddha said and followed it with joy. |
28.4 （四）鹿頭 |
28.4 (4) Deer Head |
聞如是： |
Heard this: |
一時，佛在羅閱城耆闍崛山中， 與大比丘眾五百人俱。 |
At one time, the Buddha was in the Qijijue Mountain in Luoyue City, together with five hundred great monks. |
爾時，世尊從靜室 起下靈鷲山，及將鹿頭梵志，而漸遊行到 大畏塜間。 |
At that time, the World-Honored One descended from the Quiet Room and descended from Lingjiu Mountain. With the deer-headed Brahma in mind, he gradually marched to the Great Awei Temple. |
爾時，世尊取死人髑髏授與梵 志，作是說： |
At that time, the World-Honored One took the skull of a dead person and gave it to the Brahma, saying this: |
「汝今，梵志！明於星宿，又兼醫藥 能療治眾病，皆解諸趣，亦復能知人死因 緣。 |
"You are now, Brahma Zhi! You are enlightened in the stars, and you can also use medicine to cure all kinds of diseases. You can also understand the causes and conditions of people's death. |
我今問汝，此是何人髑髏，為是男耶？ |
Now I ask you, who is this skull, and is it a man? |
為 是女乎？ |
Why is she a woman? |
復由何病而取命終？」 |
What disease caused your death? " |
是時，梵志即 取髑髏反覆觀察，又復以手而取擊之，白 世尊曰： |
At that time, Brahma Zhi took the skull and observed it over and over again, then struck it with his hand, and said to the World Honored One: |
「此是男子髑髏，非女人也。」 |
This is the skull of a man, not a woman. |
世尊告 曰： |
The World Honored One said: |
「如是，梵志！如汝所言，此是男子，非女人 也。」 |
So, Brahma! As you said, this is a man, not a woman. |
世尊問曰： |
The World Honored One asked: |
「由何命終？」 |
Why did you die? |
梵志復手捉擊之， 白世尊言： |
Fanzhi returned his hand to catch it and struck him. Bai Shizun said: |
「此眾病集湊，百節酸疼故致命 終。」 |
These diseases gather together, and the joints are sore and fatal. |
世尊告曰： |
The World Honored One said: |
「當以何方治之？」 |
How should we treat it? |
鹿頭梵志白 佛言： |
Lutou Fanzhibai Buddha said: |
「當取呵梨勒果，并取蜜和之，然後 服之，此病得愈。」 |
You should take the fruit of the pear, mix it with honey, and take it, and the disease will be cured. |
世尊告曰： |
The World Honored One said: |
「善哉！如汝所言， 設此人得此藥者，亦不命終。 |
"Excellent! As you said, if this person gets this medicine, he will not die. |
此人今日命 終，為生何處？」 |
If this person dies today, where will he live? " |
時，梵志聞已，復捉髑髏擊之， 白世尊言： |
At that time, Brahma heard this and picked up the skull again and struck it. He said to the World-Honored One: |
「此人命終生三惡趣，不生善處。」 |
This person will be born in three lower realms throughout his life and will not be born in a good place. |
世尊告曰： |
The World Honored One said: |
「如是。 |
"That's right. |
梵志！如汝所言，生三惡趣， 不生 善處。」 |
Brahma! As you said, if you are born in the three evil realms, you will not be born in a good place. " |
是時，世尊復更捉一髑髏授與 梵志，問梵志曰： |
At that time, the World Honored One caught a skull and gave it to Brahma Zhi. He asked Brahma Zhi: |
「此是何人，男耶？ |
"Who is this, a man? |
女耶？」 |
Female? " |
是時， 梵志復以手擊之，白世尊言： |
At that time, Brahma Zhi struck it with his hand again, and Bai Shizun said: |
「此髑髏，女人 身也。」 |
This skull is the body of a woman. |
世尊告曰： |
The World Honored One said: |
「由何疹病致此命終？」 |
What rash caused this death? |
是時， 鹿頭梵志復以手擊之，白世尊言： |
At that time, the deer-headed Brahma struck it with his hand again, and Bai Shizun said: |
「此女人 懷妊故致命終。」 |
This woman died of pregnancy. |
世尊告曰： |
The World Honored One said: |
「此女人者，由何 命終？」 |
Why did this woman die? |
梵志白佛： |
Fanzhi White Buddha: |
「此女人者，產月未滿，復以 產兒故致命終。」 |
This woman died before her full month of delivery because she gave birth to a baby. |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！梵志！ 如汝所言。 |
"Excellent! Excellent! Brahma Zhi! Just as you said. |
又彼懷妊，以何方治？」 |
And she is pregnant, how to treat it? " |
梵志白佛： |
Fanzhi White Buddha: |
「如此病者，當須好酥醍醐，服之則差。」 |
"Those who are so sick should take a good diet, otherwise the symptoms will be worse." |
世尊 告曰： |
The World Honored One said: |
「如是，如是，如汝所言。 |
"So, so, as you said. |
今此女人以 取命終，為生何處？」 |
Now this woman ends up taking sex, where can she make a living? " |
梵志白佛： |
Fanzhi White Buddha: |
「此女人以 取命終，生畜生中。」 |
This woman ends up taking her life and giving birth to an animal. |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！梵 志！如汝所言。」 |
Excellent! Excellent! Brahma Zhi! Just as you said. |
是時，世尊復更捉一髑髏授 與梵志，問梵志曰： |
At that time, the World-Honored One again captured a skull and gave it to Brahma Zhi. He asked Brahma Zhi: |
「男耶？ |
"Male? |
女耶？」 |
Female? " |
是時，梵志復 以手擊之，白世尊言： |
At that time, Brahma Zhi struck it with his hand again, and Bai Shizun said: |
「此髑髏者，男子之身。」 |
This skull is the body of a man. |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！如汝所言。 |
"Good! Good! Just as you said. |
由何疹病 致此命終？」 |
What rash caused this death? " |
梵志復以手擊之，白世尊言： |
Brahma Zhi struck it with his hand again, and Bai Shizun said: |
「此 人命終飲食過差，又遇暴下，故致命終。」 |
This person died due to poor diet and exposure to violence. |
世 尊告曰： |
The World Honored One said: |
「此病以何方治？」 |
What is the cure for this disease? |
梵志白佛： |
Fanzhi White Buddha: |
「三日之 中絕糧不食，便得除愈。」 |
If you go without food for three days, you will be cured. |
世尊告曰： |
The World Honored One said: |
「善哉！善 哉！如汝所言。 |
"Good! Good! Just as you said. |
此人命終，為生何處？」 |
When this person dies, where will he live? " |
是時，梵 志復以手擊之，白世尊言： |
At that time, Brahma Zhi struck it with his hand again, and Bai Shizun said: |
「此人命終生 餓鬼中。 |
"This person lives among the hungry ghosts for the rest of his life. |
所以然者，意想著水故。」 |
Therefore, it means water. " |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！如汝所言。」 |
"Good! Good! Just as you said." |
爾時，世尊復更捉一髑 髏授與梵志，問梵志曰： |
At that time, the World-Honored One again caught a skull and gave it to Brahma Zhi. He asked Brahma Zhi: |
「男耶？ |
"Male? |
女耶？」 |
Female? " |
是時， 梵志復以手擊之，白世尊言： |
At that time, Brahma Zhi struck it with his hand again, and Bai Shizun said: |
「此髑髏者，女 人之身。」 |
This skull is the body of a woman. |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！如汝所言。 |
"Good! Good! Just as you said. |
此 人命終由何疹病？」 |
What disease did this person end up with? " |
梵志復以手擊之，白 世尊言： |
Brahma Zhi struck it with his hand again and said to the World Honored One: |
「當產之時以取命終。」 |
When you give birth, you end up taking your life. |
世尊告曰： |
The World Honored One said: |
「云 何當產之時以取命終？」 |
Why do you end up taking your life when you are giving birth? |
梵志復以手擊之， 白世尊言： |
Brahma Zhi struck it with his hand again, and Bai Shizun said: |
「此女人身，氣力虛竭，又復飢餓 以致命終。」 |
This woman's body was exhausted, and she died of hunger again. |
世尊告曰： |
The World Honored One said: |
「此人命終，為生何 處？」 |
Where will this person live when he dies? |
是時，梵志復以手擊之，白世尊言： |
At that time, Brahma Zhi struck it with his hand again, and Bai Shizun said: |
「此人 命終生於人道。」 |
This man lives his whole life as a human being. |
世尊告曰： |
The World Honored One said: |
「夫餓死之人欲 生善處者，此事不然，生三惡趣者可有 此理。」 |
If a person who dies of hunger wants to be reborn in a good place, this is not the case. This is true for those who are reborn in the three lower realms. |
是時，梵志復以手擊之，白世尊言： |
At that time, Brahma Zhi struck it with his hand again, and Bai Shizun said: |
「此 女人者，持戒完具而取命終。」 |
This woman will keep the precepts and complete her life to the end of her life. |
世尊告曰： |
The World Honored One said: |
「善哉！ 善哉！如汝所言，彼女人身，持戒完具致此命 終。 |
"How good! How good! As you said, that woman died in this life by observing the precepts perfectly. |
所以然者，夫有男子、女人，禁戒完具者， 設命終時，當墮二趣： |
Therefore, if your husband is a man or a woman, and you have completed the abstinence, when you die, you will fall into the two realms: |
若天上、人中。」 |
If it is in heaven or among people. " |
爾時，世 尊復捉一髑髏授與梵志，問曰： |
At that time, the World Honored One captured a skull and gave it to Brahma Zhi, asking: |
「男耶？ |
"Male? |
女耶？」 |
Female? " |
是時，梵志復以手擊之，白世尊言： |
At that time, Brahma Zhi struck it with his hand again, and Bai Shizun said: |
「此髑髏 者，男子之身。」 |
This skull is the body of a man. |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！如汝所言 者，此人由何疹病致此命終？」 |
Excellent! Excellent! As you said, what disease caused this person to die like this? |
梵志復以 手擊之，白世尊言： |
Brahma Zhi struck it with his hand again, and Bai Shizun said: |
「此人無病，為人所害 故致命終。」 |
This man was not sick, but he died due to harm caused by others. |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！如汝所言， 為人所害故致命終。」 |
How good! How good! As you said, you die because you are harmed by others. |
世尊告曰： |
The World Honored One said: |
「此人命終， 為生何處？」 |
When this person dies, where will he live? |
是時，梵志復以手擊之，白世尊 言： |
At that time, Brahma Zhi struck him with his hand again and said to the World-Honored One: |
「此人命終生善處天上。」 |
This person's life will be good in heaven. |
世尊告曰： |
The World Honored One said: |
「如汝 所言，前論、後論而不相應。」 |
As you said, the previous discussion and the latter discussion are not consistent. |
梵志白佛： |
Fanzhi White Buddha: |
「以何 緣本而不相應？」 |
What's the reason for not corresponding? |
世尊告曰： |
The World Honored One said: |
「諸有男女之類， 為人所害而取命終，盡生三惡趣，汝云何 言生善處天上乎？」 |
There are men and women who are harmed by others and die, and are reborn in the three lower realms. How can you say that they will be reborn in a good place in heaven? |
梵志復以手擊之，白 世尊言： |
Brahma Zhi struck it with his hand again and said to the World Honored One: |
「此人奉持五戒，兼行十善，故致命 終生善處天上。」 |
This person abides by the five precepts and performs the ten good deeds, so he is destined to live in heaven for the rest of his life. |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！如汝 所言，持戒之人無所觸犯，生善處天上。」 |
How good! How good! As you said, those who uphold the precepts will not be offended and will be reborn in a good place in heaven. |
世 尊復重告曰： |
The World Honored One again said: |
「此人為持幾戒而取命終？」 |
How many precepts does this person have to take to end his life? |
是 時，梵志復專精一意無他異想，以手擊之， 白世尊言： |
At that time, Brahma Zhi regained his concentration and had no other thoughts. He struck it with his hand and said to the World Honored One: |
「持一戒耶？ |
"Are you keeping one precept? |
非耶？ |
No? |
二、三、四、五耶？ |
Two, three, four, five? |
非耶？ |
No? |
然此人持八關齋法而取命終。」 |
However, this person died by adhering to the Eight Passes fasting method. " |
世尊 告曰： |
The World Honored One said: |
「善哉！善哉！如汝所言，持八關齋而取 命終。」 |
Excellent! Excellent! As you said, you can end your life by adhering to the Eight Passes fast. |
爾時，東方境界普香山南有優陀延比 丘，於無餘涅槃界而取般涅槃。 |
At that time, there was Bhikkhu Utopia in the southern part of Puxiang Mountain in the eastern realm, and he achieved parinirvana in the realm of nirvana without remnants. |
爾時，世尊 屈申臂頃，往取彼髑髏來授與梵志，問 梵志曰： |
At that time, the World-Honored One reached out and took the skull, gave it to Brahma Zhi, and asked Brahma Zhi: |
「男耶？ |
"Male? |
女耶？」 |
Female? " |
是時，梵志復以手擊之， 白世尊言： |
At that time, Brahma Zhi struck him with his hand again and said to the World Honored One: |
「我觀此髑髏，元本亦復非男，又 復非女。 |
"When I look at this skull, it is neither male nor female. |
所以然者，我觀此髑髏，亦不見 生，亦不見斷，亦不見周旋往來。 |
Therefore, when I look at this skull, I see no birth, no discontinuity, no going back and forth. |
所以然 者，觀八方上下，都無音嚮。 |
Therefore, if you look up and down in all directions, there is no sound direction. |
我今，世尊！未 審此人是誰髑髏？」 |
I am now, World Honored One! Who is this skull? " |
世尊告曰： |
The World Honored One said: |
「止！止！梵志！汝竟 不識是誰髑髏？ |
Stop! Stop! Brahma! You don't know who the skull is? |
汝當知之，此髑髏者，無終、 無始、亦無生死，亦無八方、上下所可適 處，此是東方境界普香山南優陀延比丘，於 無餘涅槃界取般涅槃，是阿羅漢之髑髏也。」 |
You should know that this skull has no end, no beginning, no birth and death, and no suitable place in the eight directions, up or down. This is the Bhikkhu Udāyāmāna of Mount Puxiang in the eastern realm, who attained parinirvana in the realm of non-remaining nirvana. The skull of an Arhat. " |
爾時，梵志聞此語已，歎未曾有，即白佛言： |
At that time, when Brahma heard these words, he sighed that they had never happened before and said to the Buddha: |
「我今觀此蟻子之蟲，所從來處，皆悉知之， 鳥獸音嚮即能別知，此是雄，此是雌。 |
"I am now looking at these ants and insects. I know all the places they come from. I can tell the difference between the sounds of birds and animals. This is a male and this is a female. |
然我 觀此阿羅漢，永無所見，亦不見來處，亦不 見去處，如來正法甚為奇特！所以然者，諸 法之本出於如來神口，然阿羅漢出於經法 之本。」 |
However, when I look at this Arhat, I can never see it, neither where it came from nor where it is going. The Tathagata's righteous Dharma is very strange! Therefore, the origin of all dharmas comes from the mouth of the Tathagata, but the Arahant comes from the origin of sutras and dharmas. " |
世尊告曰： |
The World Honored One said: |
「如是，梵志！如汝所言，諸法 之本出如來口，正使諸天、世人、魔、若魔天，終 不能知羅漢所趣。」 |
So, Brahma! As you said, the origin of all dharmas comes from the mouth of the Tathagata, so that the gods, worldly people, demons, and demon gods will never know the interests of the Arhat. |
爾時，梵志頭面禮足，白 世尊言： |
At that time, Brahma Zhi bowed his head and said to the World Honored One: |
「我能盡知九十六種道所趣向者， 皆悉知之； |
"I know all the ninety-six paths and directions, and I know them all; |
如來之法所趣向者，不能分別， 唯願世尊得在道次。」 |
It is impossible to distinguish between those who are interested in the teachings of the Tathagata. I only hope that the World Honored One will be on the path. " |
世尊告曰： |
The World Honored One said: |
「善哉！梵志！ 快修梵行，亦無有人知汝所趣向處。」 |
Excellent! Brahma aspirations! Practice the Brahma practice quickly, and no one knows where you want to go. |
爾時， 梵志即得出家學道，在閑靜之處，思惟道 術。 |
At that time, Brahma Zhi left home to study Taoism and meditate on Taoism in a quiet place. |
所謂族姓子，剃除鬚髮，著三法衣，生死 已盡，梵行已立，所作已辦，更不復受胎，如 實知之。 |
The so-called son of the family name, shaves off his beard and hair, wears the three dharma robes, has completed life and death, has established the holy life, has completed his work, and will no longer be pregnant. This is known as it is. |
是時，梵志即成阿羅漢。 |
At that time, Brahma becomes an Arhat. |
爾時，尊者鹿 頭白世尊言： |
At that time, the Venerable Deer-headed Buddha said: |
「我今以知阿羅漢行所修之 法。」 |
Now I know the method practiced by Arahants. |
世尊告曰： |
The World Honored One said: |
「汝云何知阿羅漢之行？」 |
How do you know about the Arahant's journey? |
鹿頭 白佛： |
Deer Head White Buddha: |
「今有四種之界。 |
"There are four realms today. |
云何為四？ |
Why is the cloud four? |
地界、水界、 火界、風界。 |
Earth, water, fire, and wind. |
是謂，如來！有此四界。 |
That is to say, Tathagata! There are these four realms. |
彼時人命 終，地即自屬地，水即自屬水，火即自屬火， 風即自屬風。」 |
At that time, when a person's life ends, the earth will belong to the earth, the water will belong to the water, the fire will belong to the fire, and the wind will belong to the wind. " |
世尊告曰： |
The World Honored One said: |
「云何，比丘！今有幾 界？」 |
What do you mean, bhikkhu! How many realms are there now? |
鹿頭白佛： |
Deer-headed white Buddha: |
「其實四界，義有八界。」 |
Actually, there are four realms, and there are eight realms of righteousness. |
世尊告 曰： |
The World Honored One said: |
「云何四界，義有八界？」 |
Why are there four realms? There are eight realms of justice? |
鹿頭白佛： |
Deer-headed white Buddha: |
「今有四 界。 |
"There are four realms now. |
云何四界？ |
What are the four realms? |
地、水、火、風，是謂四界。 |
Earth, water, fire, and wind are the four realms. |
彼云何 義有八界？ |
What does that mean? There are eight realms of meaning? |
地界有二種，或內地、 或 外地。 |
There are two types of territories, inland and outside. |
彼 云何名為內地種？ |
What is the name of the inland species? |
髮、毛、爪、齒、身體、皮膚、筋、骨、 髓、腦、腸、胃、肝、膽、脾、腎，是謂名為內地種。 |
Hair, hair, claws, teeth, body, skin, tendons, bones, marrow, brain, intestines, stomach, liver, gallbladder, spleen, and kidneys are called inland species. |
云 何為外地種？ |
Cloud What is an alien species? |
諸有堅牢者，此名為外地種。 |
Those who have strong roots are called foreign species. |
此名為二地種。 |
This is called the second land species. |
「彼云何為水種？ |
"Why is that water species? |
水種有二， 或內水種、或外水種。 |
There are two types of water, either internal water species or external water species. |
內水種者： |
Inland water breeders: |
唌、唾、淚、尿、 血、髓，是謂名為內水種。 |
Spit, saliva, tears, urine, blood, and marrow are called internal water species. |
諸外軟溺物者，此 名為外水種。 |
Those who are soft and drowning on the outside are called outside water species. |
是名二水種。 |
It is called Ershui species. |
「彼云何名為火 種？ |
"What is the name of fire? |
然火種有二，或內火、或外火。 |
However, there are two types of fire, internal fire and external fire. |
彼云何名 為內火？ |
What is the name of the inner fire? |
所食之物，皆悉消化無有遺餘，此 名為內火。 |
Everything eaten is digested without leaving any residue. This is called internal fire. |
云何名為外火？ |
Why is Yun called external fire? |
諸外物熱盛物， 此名為外火種。 |
All external objects that contain heat are called external fire. |
「云何名為風種？ |
"Why is Yun called a wind species? |
又風種有 二，或有內風、或有外風。 |
There are two types of wind, either internal wind or external wind. |
所謂脣內之風、眼 風、頭風、出息風、入息風，一切支節之間風， 此名為內風。 |
The so-called wind in the lips, the wind in the eyes, the wind in the head, the out-breathing wind, the in-breathing wind, and the wind between all the branches are called internal winds. |
彼云何名為外風？ |
What is the name of the foreign wind? |
所謂輕飄動 搖、速疾之物，此名為外風。 |
The so-called light, swaying, and fast things are called external winds. |
是謂，世尊！有二 種，其實有四，數有八。 |
That’s right, World Honored One! There are two kinds, actually four, eight in number. |
如是，世尊！我觀此義， 人若命終時，四種各歸其本。」 |
So, World Honored One! I see this meaning, when a person dies, each of the four types of life will return to its original state. " |
世尊告曰： |
The World Honored One said: |
「無常 之法亦不與有常并。 |
"The law of impermanence is not the same as the law of permanence. |
所以然者，地種有 二，或內、或外。 |
Therefore, there are two kinds of earth, inner and outer. |
爾時，內地種是無常法、變易之 法； |
At that time, the inland species is the law of impermanence and change; |
外地種者，恒住、不變易。 |
Those planted in other places are permanent and do not change. |
是謂地有二種， 不與有常、無常相應。 |
This means that there are two kinds of earth, which do not correspond to the permanent and the impermanent. |
餘三大者亦復如是， 不與有常、無常共相應。 |
The same is true for the remaining three great ones, which do not correspond to the permanent and the impermanent. |
是故，鹿頭！雖有 八種，其實有四。 |
That’s why, deer head! Although there are eight types, there are actually four. |
如是，鹿頭，當作是學。」 |
If so, deer head, take it as a lesson. " |
爾時， 鹿頭聞佛所說，歡喜奉行。 |
At that time, the deer head heard what the Buddha said and followed it happily. |
28.5 （五）廣演義 |
28.5 (5) Guangyuanyi |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「今有四大廣演之 義。 |
"Now there are four major meanings of Guangyan. |
云何為四？ |
Why is the cloud four? |
所謂契經、律、阿毘曇、戒，是謂 為四。 |
The so-called Sutra, Vinaya, Abhitan, and Precepts are said to be four. |
比丘當知，若有比丘從東方來，誦 經、持法，奉行禁戒，彼便作是語： |
Bhikkhus should know that if a bhikkhu comes from the east and recites sutras, upholds Dharma, and observes fasting, he will say this: |
『我能誦經、 持法，奉行禁戒，博學多聞。』 |
"I can recite sutras, uphold Dharma, observe forbidden precepts, and am knowledgeable. 』 |
正使彼比丘有 所說者，不應承受，不足篤信，當取彼比 丘而共論議，案法共論。 |
If that bhikkhu has something to say, we should not accept it because it is not enough to believe in it, so we should discuss it with that bhikkhu and discuss the case together. |
「云何案法共論？ |
"How can we discuss all cases and laws? |
所 謂案法論者，此四大廣演之論，是謂契經、 律、阿毘曇、戒，當向彼比丘說契經、布現律、 分別法。 |
The so-called dharma-discipliners refer to the four great expounded theories, namely the Sutra, the Vinaya, the Abhitan, and the Precepts. You should explain the Sutra, the Vinaya, and the Discrimination to that bhikkhu. |
正使說契經時，布現律、分別法 時，若彼布現，所謂與契經相應，律、法相應 者，便受持之。 |
When the envoys are preaching the Sutra, and when they present the laws and distinguish the Dharma, if they appear and say that they correspond to the Sutra, the laws and the Dharma, then they will be accepted and upheld. |
設不與契經、律、阿毘曇相應 者，當報彼人作是語： |
If someone does not agree with the Sutra, Vinaya, and Abhitan, then he should repay that person by saying: |
『卿當知之，此非如 來所說。 |
You should know that this is not what Tathagata said. |
然卿所說者，非正經之本。 |
However, what you said is not serious. |
所以然 者，我今說契經、律、阿毘曇都不與相應。』 |
Therefore, what I am saying now is that the Sutra, the Vinaya, and the Abhitan do not correspond to each other. 』 |
以 不相應，當問戒行，設不與戒行相應者， 當語彼人： |
If it does not correspond, you should ask about the conduct of the precepts. If it does not correspond to the conduct of the precepts, you should say to that person: |
『此非如來之藏也。』 |
"This is not the Tathagata's treasure." 』 |
即當發遣使 去，此名初演大義之本。 |
Immediately after sending envoys, this name first played the foundation of great righteousness. |
「復次，比丘！若有比 丘從南方來，而作是語： |
"Again, bhikkhu! If a bhikkhu comes from the south and says this: |
『我能誦經、持法， 奉行禁戒，博學多聞。』 |
"I am able to recite sutras, uphold Dharma, observe taboos, and am knowledgeable. 』 |
正使比丘有所說，不 應承受，不足篤信，當取彼比丘而共論 議。 |
If a bhikkhu has something to say that should not be accepted and is not fully believed, we should discuss it with that bhikkhu. |
正使比丘有所說不與義相應者，當 發遣之。 |
If a bhikkhu says something that does not correspond to the righteousness, he should be punished. |
設與義相應者，當報彼人曰： |
If someone corresponds to righteousness, he should repay that person by saying: |
『此是 義說，非正經本。』 |
"This is a righteous theory, not a canon." 』 |
爾時，當取彼義勿受經本。 |
At that time, you should take that meaning and do not accept the original text. |
所以然者，義者解經之源，是謂第二演大 義之本。 |
Therefore, righteousness is the source of interpretation, and it is the foundation of the second interpretation of great righteousness. |
「復次，比丘！若有比丘從西方來，誦 經、持法，奉行禁戒，博學多聞。 |
"Again, bhikkhu! Suppose a bhikkhu comes from the west, recites sutras, upholds Dharma, observes forbidden precepts, and is knowledgeable. |
當向彼比丘 說契經、律、阿毘曇，然彼比丘正解味，不解 義，當語彼比丘作是語： |
When you speak to that bhikkhu about the Sutra, Vinaya and Abhidharma, but the bhikkhu understands the meaning correctly but not the meaning, you should say to that bhikkhu: |
『我等不明此語， 為是如來所說也？ |
We don't understand this statement, so why did the Tathagata say it? |
為非也？』 |
Why? 』 |
正使說契經、律、 阿毘曇時，解味不解義，雖聞彼比丘所 說，亦不足譽善，亦不足言惡。 |
When an envoy expounds the Sutra, Vinaya, and Abhitan, he understands the taste but not the meaning. Even if he hears what the bhikkhu says, he cannot praise the good or speak evil. |
復以戒行 而問之，設與相應者念承受之。 |
Again, ask about the conduct of the precepts, and accept it if it corresponds to it. |
所以然者， 戒行與味相應，義不可明故，是謂第三演 義也。 |
Therefore, the conduct of the precepts corresponds to the taste, and the meaning is not clear. This is called the third theory. |
「復次，比丘！若有比丘從北方來，誦 經、持法，奉行禁戒： |
"Again, bhikkhu! If a bhikkhu comes from the north, reciting sutras, upholding Dharma, and observing the precepts: |
『諸賢，有疑難者，便來問 義，我當與汝說之。』 |
"My sages, if you have any questions, please come and ask me about it, and I will explain it to you." 』 |
設彼比丘有所說者， 不足承受，不足諷誦，然當向彼比丘問 契經、律、阿毘曇、戒，共相應者，便當問義。 |
Suppose that a bhikkhu has something to say but is not able to bear it or recite it. However, you should ask that bhikkhu about the Sutra, Vinaya, Abhidharma, and Precepts. If they all correspond to each other, then you should inquire about the meaning. |
若 復與義相應，便當歎譽彼比丘： |
If it corresponds to righteousness again, then you should praise that bhikkhu: |
『善哉！善哉！ 賢士！此真是如來所說。 |
"How good!" How good! Magi! This is really what the Tathagata said. |
義不錯亂，盡與契經、 律、阿毘曇、戒共相應。』 |
The meaning is not confusing, and is consistent with the Sutra, Vinaya, Abhitan, and Precepts. 』 |
當以法供養得彼比 丘。 |
You should use the Dharma to support that bhikkhu. |
所以然者，如來恭敬法故，其有供 養法者，則恭敬我已。 |
Therefore, since the Tathagata respects the Dharma, those who make offerings to the Dharma should respect me. |
其觀法者，則觀我已。 |
Those who observe the Dharma observe myself. |
有法則有我已，有法則有比丘僧，有法則 有四部之眾，有法則有四姓在世。 |
There is a law for the self, there is a law for the monks, there is a law for the four groups of people, there is a law for the four surnames in the world. |
所以 然者，由法在世，則賢劫中有大威王出 世，從是已來便有四姓在世。 |
Therefore, if Dharma exists in the world, a mighty king will appear in the world during the virtuous kalpa, and since then there will be four surnames in the world. |
若法在世， 便有四姓在世： |
If Dharma exists in the world, there will be four surnames in the world: |
剎利、婆羅門、工師、居士種。 |
Kshatriya, Brahmin, Gongshi, and lay people. |
若法在世者，便有轉輪聖王位不絕。 |
If the Dharma exists in the world, the throne of the Wheel-turning Saint will continue to exist. |
若法 在世者，便有四天王種、兜術天、艶天、化自 在天、他化自在天便在於世。 |
If the Dharma exists in the world, there will be the four kinds of kings, the Dou Shu heaven, the Tiao heaven, the self-transformation heaven, and the self-transformation heaven of others. |
若法在世者， 便有欲界天、色界天、無色界天在於世間。 |
If the Dharma existed in the world, there would be heavens in the realm of desire, heaven in the realm of form, and heaven in the realm of formlessness in the world. |
若法在世者，便有須陀洹果、斯陀含果、阿 那含果、阿羅漢果、辟支佛果、佛乘便現於 世。 |
If the Dharma exists in the world, there will be Sotapanna fruition, Stragagami fruit, Anagami fruit, Arahat fruit, Pratyekabuddha fruit, and the Buddha's vehicle will appear in the world. |
是故，比丘！當善恭敬於法，彼比丘隨時 供養，給其所須，當語彼比丘作是語： |
That’s why, bhikkhu! When you have good reverence for the Dharma, the bhikkhu will always make offerings to him and give him what he needs. You should say this to the bhikkhu: |
『善哉！ 善哉！如汝所言，今日所說者，真是如來所 說。』 |
"How good!" How good! As you said, what I said today is really what the Tathagata said. 』 |
是謂，比丘！有此四大廣演說之義。 |
That’s right, bhikkhu! There are four broad meanings of speech. |
「是故， 諸比丘！當持心執意行此四事，勿有漏 脫。 |
"Therefore, bhikkhus, you should be determined to perform these four things without any omissions. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
28.6 （六）後樂 |
28.6 (6) Houle |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，王波斯匿清旦集四種兵，乘寶羽 之車，往至世尊所，頭面禮足，在一面坐。 |
At that time, Wang Bo hid in Qing Dynasty, gathered four kinds of soldiers, took Baoyu's chariot, and went to the place where the World Honored One was. He bowed his head, face, and feet, and sat down on one side. |
爾 時，世尊問大王曰： |
At that time, the World-Honored One asked the great king: |
「大王！為從何來？ |
"Your Majesty! Where did you come from? |
又塵土 坌體，集四種兵，有何事緣？」 |
What is the reason for the gathering of four kinds of soldiers from the dust? " |
波斯匿王白世 尊曰： |
King Pasini said: |
「今此國界有大賊起，昨夜半，興兵擒 獲。 |
"There is a big thief on the border today. At midnight last night, we mobilized troops to capture him. |
然身體疲惓欲還詣宮，然中道復作是 念： |
However, my body is exhausted and I want to return to the palace, but the middle way comes back and I think: |
『我應先至如來所，然後入宮。』 |
"I should first go to the Tathagata's place and then enter the palace." 』 |
以此事緣， 寤寐不安； |
Due to this fate, I sleep uneasily; |
今以壞賊功勞有在，歡喜踊躍， 不能自勝，故來至拜跪覲省。 |
Now that the bad thief has achieved his merits, he is very happy and excited. He cannot win on his own, so he has come to worship and bow down. |
設我昨夜不 即興兵者，則不獲賊。」 |
If I had not prepared an army last night, I would not have captured the thief. " |
爾時，世尊告曰： |
At that time, the World-Honored One said: |
「如是。 |
"That's right. |
大王！如王所說。 |
King! As the king said. |
王當知，此有四事緣本， 先苦而後樂。 |
The king should know that there are four reasons for this, first suffering and then happiness. |
云何為四？ |
Why is the cloud four? |
清旦早起先苦而後 樂； |
Waking up early on Qing Dynasty is painful at first and then happy; |
設服油酥先苦而後樂； |
Suppose taking fried cakes is painful at first and then pleasurable; |
若服藥時先苦 而後樂； |
If you feel pain first and then pleasure when taking medicine; |
家業娉娶先苦而後樂。 |
Marriage is difficult at first and then happy later. |
是謂，大王！有 此四事緣本，先苦而後樂。」 |
That’s right, Your Majesty! There are these four conditions, first suffering and then happiness. " |
爾時，波斯匿王白 世尊言： |
At that time, King Pasenadi said to the Blessed One: |
「世尊所說誠得其宜，有此四事緣 本，先苦而後樂。 |
"What the World-Honored One said is true. There are these four conditions. First there is suffering and then there is happiness. |
所以然者，如我今日觀此 四事，如掌觀珠，皆是先苦而後樂義。」 |
Therefore, if I observe these four things today, like looking at a pearl in the palm of my hand, they are all suffering first and then happiness. " |
爾 時，世尊與波斯匿王說微妙之法，發歡喜 心。 |
At that time, the World Honored One expounded the subtle Dharma to King Pasenadi, and he was filled with joy. |
王聞法已，白世尊言： |
After the king heard the Dharma, he said to the Buddha: |
「國事猥多，欲還 歸所在。」 |
There are many dirty things in the country, and I want to return to where I belong. |
世尊告曰： |
The World Honored One said: |
「宜知是時。」 |
It's better to know when it's time. |
時，波斯匿王 即從坐起，頭面禮足，繞佛三匝，便退而去。 |
At that time, King Pasenadi stood up from his seat, bowed his head, face and feet, walked around the Buddha three times, and then retreated. |
王去未久，是時世尊告諸比丘： |
Not long after the king left, the World Honored One told the monks: |
「今有此四 事緣本，先苦後樂。 |
"Now there are these four causes of things, first suffering and then happiness. |
云何為四？ |
Why is the cloud four? |
修習梵行先 苦而後樂； |
Practicing the holy life involves suffering first and then happiness; |
誦習經文先苦而後樂； |
Reciting sutras is painful at first and then pleasurable; |
坐禪念定 先苦而後樂； |
Sitting in meditation causes suffering first and then happiness; |
數出入息先苦而後樂。 |
Counting the incoming and outgoing breaths is painful at first and then pleasurable. |
是謂， 比丘！行此四事者，先苦而後樂也。 |
That means, Bhikkhu! Those who do these four things will be miserable first and then happy. |
其有比 丘行此先苦而後樂之法，必應沙門後得 果報之樂。 |
If a bhikkhu practices this method of first suffering and then happiness, he will definitely get the happiness of retribution after the ascetics. |
「云何為四？ |
"Why is the cloud four? |
若有比丘勤於此法， 無欲惡法，念持喜安，遊心初禪，得沙門 之樂。 |
If a bhikkhu diligently practices this Dharma, he will have no desire to harm the Dharma, will be mindful of it, be happy and peaceful, and wander in the first jhāna of his mind, he will achieve the happiness of a recluse. |
復次，有覺、有觀息，內有喜心，專精一 意，無覺、無觀，念持喜安，遊於二禪，是謂 得第二沙門之樂。 |
Again, having awareness and observing the breath, having a joyful mind within, concentrating on one mind, without awareness, without contemplation, holding the mind with joy and tranquility, wandering in the second jhana, this is said to have achieved the happiness of the second ascetic. |
復次，無念遊心於護，恒自 覺知，覺身有樂，諸賢聖所喜望者，護念 樂，遊心三禪，是謂獲第三沙門之樂。 |
Again, without thoughts, the mind wanders in the protection, constantly self-aware, and the body has happiness. All sages and sages like it. The mind cares about the happiness, and the mind wanders in the three jhanas. This is said to obtain the happiness of the third ascetic. |
復次， 苦樂已盡，先無有憂慼之患，無苦無樂，護 念清淨，遊心四禪，是謂有此四沙門之樂。 |
Again, when the pain and pleasure have been exhausted, there is no worry, no pain and no pleasure, the mind is kept pure, and the mind wanders in the four jhanas. This is the happiness of the four ascetics. |
「復次，比丘！若有比丘行此先苦後獲沙門 四樂之報，斷三結網，成須陀洹不退轉法， 必至滅度。 |
"Again, bhikkhu! If any bhikkhu practices this and suffers first and then receives the reward of the four joys of a recluse, cuts off the three knotted nets, and achieves the sotapanna method of non-retrogression, he will surely reach annihilation. |
復次，比丘！若斷此三結，淫、怒、 癡薄，成斯陀含，來至此世，必盡苦際。 |
Again, bhikkhu! If these three knots of lust, anger, and delusion are severed, and one becomes a Situagami, one will surely end up suffering in this world. |
復次， 比丘！若有比丘斷五下分結，成阿那含，於 彼般涅槃，不來此世。 |
Again, Bhikkhu! If a bhikkhu breaks the five lower fetters and becomes anagami, he will attain parinirvana and never come back to this life. |
「復次，比丘！若有比丘 有漏盡，成無漏心解脫、智慧解脫，於現法 中身作證而自遊戲： |
"Again, bhikkhu! If there is a bhikkhu who has eliminated all outflows, attains the liberation of a mind without outflows and the liberation of wisdom, and plays the role of witnessing in the present Dharma: |
生死已盡，梵行已立，所 作已辦，更不復受胎，如實知之。 |
Birth and death have ended, the holy life has been established, all the work has been done, and there is no more conception. Know it as it is. |
是彼比丘 修此先苦之法，後獲沙門四果之樂。 |
That bhikkhu practiced this method that was painful at first, and then he achieved the happiness of the four fruits of asceticism. |
「是故，諸 比丘！當求方便，成此先苦而後樂。 |
"Therefore, monks, you should seek expediency. When you achieve this, it will be painful first and then happy. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
28.7 （七）柔軟 |
28.7 (7) Soft |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四種之人出現 於世。 |
"There are four kinds of people appearing in the world. |
云何為四？ |
Why is the cloud four? |
有似黃藍花沙門； |
There are yellow and blue flowers like Samana; |
有似 邠陀利華沙門； |
It is similar to Kathriava Shaman; |
有似柔軟沙門； |
It is like a soft sand mana; |
於柔軟 中柔軟沙門。 |
Soft in softness. |
「彼云何名為似黃藍花沙門？ |
"What is the name of the yellow-and-blue flower recluse? |
或有一人，斷三結使，成須陀洹不退轉法， 必至涅槃，極遲經七死七生； |
There may be a person who breaks the three knots and achieves the Sotapanna method of non-retrogression. He will definitely reach Nirvana and undergo seven deaths and seven lives very late. |
或復家家、一種， 猶如黃藍之花朝取暮長。 |
Or a family, a family, a kind of family, just like the yellow and blue flowers that grow from morning to night. |
此比丘亦復如是， 三結使盡，成須陀洹，不退轉法必至涅槃，極 遲至七死七生，若求方便勇猛意者，家家、 一種便成道迹，是謂名為黃藍花沙門。 |
The same is true for this bhikkhu. After exhausting the three knots and achieving Sotapanna, he will reach Nirvana without retreating from the Dharma. He will reach Nirvana at the end of seven deaths and seven lives. If he seeks expediency and bravery, he will achieve the path of success. This is called the path. Yellow and blue flower Salmonella. |
「彼 云何名為邠陀利花沙門？ |
"What is the name of the ascetic monk Kathrihua? |
或有一人，三結 使盡，婬、怒、癡薄，成斯陀含，來至此世盡於 苦際。 |
There may be a person who has exhausted the three knots of lust, anger, and ignorance, and becomes a Situagami. He comes to this world and ends up in suffering. |
若小遲者，來至此世盡於苦際； |
If you are a little late, you will end up in misery in this life; |
若勇 猛者，即於此間盡於苦際。 |
If you are brave and brave, you will end up in misery here. |
猶如邠陀利 花，晨朝剖花，向暮萎死，是謂邠陀利花沙 門。 |
Just like the Kathari flower, it blooms in the morning and withers and dies in the evening. This is called the Kathari flower Samana. |
「彼云何柔軟沙門？ |
"How can I be so gentle to the ascetics? |
或有一人斷五下分 結，成阿那含，即於彼般涅槃，不來此世，是 謂柔軟沙門。 |
There may be a person who cuts off the five lower knots and becomes an anagami. He will reach parinirvana and never come back to this world. This is called a soft recluse. |
「彼云何柔軟中柔軟沙門？ |
"How soft and soft is this Samana? |
或有 一人有漏盡，成無漏心解脫、智慧解脫，於 現法中自身作證而自遊戲： |
Perhaps there is a person who has eliminated all outflows and has attained the liberation of a mind without outflows and the liberation of wisdom. He can testify himself in the present Dharma and play by himself: |
生死已盡，梵行 已立，所作已辦，更不復受胎，如實知之。 |
Birth and death have ended, the holy life has been established, the work has been done, and there is no more conception. Know it as it is. |
是 謂柔軟中柔軟沙門。 |
It is said to be a soft, medium-soft Sramana. |
「是謂，比丘！有此四人 出現於世。 |
"That's right, bhikkhu! These four people have appeared in the world. |
是故，諸比丘！當求方便，於柔軟 中作柔軟沙門。 |
Therefore, monks! Seek expediency and become a soft ascetic in softness. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
修陀、修摩均 賓頭、塵、翳、手 |
Xiu Tuo, Xiu Mojun Bintou, Chen, Yi, Hand |
鹿頭、廣演義 後樂、柔軟經 |
Deer Head, Guang Yanyi Houyue, Ruanjing Sutra |
增壹阿含經卷第二十 |
Addition to the Agama Sutra Volume 20 |
29.1 （一） |
29.1 (1) |
增壹阿含經卷第二十一 |
Addition to the Agama Sutra Volume 21 |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「今有四人出現於世。 |
"Four people have appeared in the world today. |
云何為四？ |
Why is the cloud four? |
或有人先苦而後樂； |
Or some people suffer first and then enjoy; |
或有人先 樂而後苦； |
Some people may be happy first and then suffer; |
或有人先苦而後苦； |
Or some people suffer first and then suffer; |
或有人先 樂而後樂。 |
Some people may enjoy themselves first and then enjoy themselves later. |
「云何人先苦而後樂？ |
"Who suffers first and then becomes happy? |
或有一人 生卑賤家，或殺人種、或工師種、或邪道家生， 及餘貧匱之家，衣食不充，彼人便生彼家。 |
If a person is born into a humble family, a murderer, a craftsman, a deviant family, or a poor family with insufficient food and clothing, then he will be born into that family. |
然復彼人無有邪見，彼便有此見： |
However, if that person has no wrong views, then he has this view: |
有施、 有受者，有今世、有後世，有沙門、婆羅門， 有父、有母，世有阿羅漢等受教者，亦有善 惡果報。 |
There are givers and receivers, there is this life and hereafter, there are ascetics and brahmins, there are fathers and mothers, there are Arhats and other recipients in the world, and there are good and evil consequences. |
若彼有極富之家，以知昔日施德 之報，不放逸報。 |
If he has an extremely wealthy family, he will know the rewards of his kindness in the past and will not let go of the rewards. |
彼若復見無衣食家者，知此 人等不作施德，恒值貧賤。 |
If you see someone who has no food and clothing, you will know that this person has not done any charity and will always be poor and lowly. |
我今復值貧賤， 無有衣食，皆由曩日不造福故，誑惑世 人，行放逸法，緣此惡行之報，今值貧賤，衣 食不充。 |
I am now poor and lowly, without enough food and clothing. This is all because I did not bring any blessings in the past. I deceived the world and practiced lax methods. As a result of my evil deeds, I am now poor and lowly, without enough food and clothing. |
若復見沙門、婆羅門修善法者，便 向懺悔，改往所作； |
If you see a recluse or brahmin practicing good Dharma again, you should repent and change your behavior; |
若復所有之遺餘，與人 等分。 |
If there is any remnant left over, it will be divided equally among the people. |
彼身壞命終，生善處； |
His body will perish and his life will end, and he will be reborn in a good place; |
若生人中，多 財饒寶，無所乏短。 |
If you are born into a human being, you will have a lot of wealth and treasures, and you will have nothing to lose. |
是謂此人先苦而後樂。 |
This means that this person suffers first and then becomes happy. |
「何等人先樂而後苦？ |
"What kind of person is happy first and then suffers? |
於是，或有一人生豪 族家，或剎利種、或長者種、或大姓家，及諸富 貴之家，衣食充足，便生彼家。 |
Therefore, there may be a person who is born into a wealthy family, a Ksriya family, an elder family, a noble family, or other wealthy families. If he has enough food and clothing, he will be born into that family. |
然彼人恒懷邪 見，與邊見共相應，彼便有此見： |
However, that person always harbors wrong views, which correspond to the side views, and he has this view: |
無施、無受 者，亦無今世、後世之報，亦無父母，世無阿 羅漢，亦無有得證者，亦復無有善惡之報。 |
Those who give nothing and receive nothing will have no rewards in this life or the hereafter, no parents, no Arhats in the world, no one who has attained enlightenment, and no good or evil rewards. |
彼人有此邪見，若復見有富貴之家，而作 是念： |
If that person has this wrong view and sees a wealthy family again, he thinks: |
『此人久有此財寶耳。』 |
"This person has had this treasure for a long time." 』 |
男者久是男，女 者久是女，畜生者久是畜生。 |
Men will remain men for a long time, women will remain women for a long time, and beasts will remain beasts for a long time. |
不好布施，不 持戒律。 |
Not good at giving and not keeping the precepts. |
若彼見沙門、婆羅門奉持戒者，起 瞋恚心： |
If he sees a recluse or brahmin observing the precepts and becomes angry: |
『此人虛偽，何處當有福報之應？』 |
"This person is hypocritical. Where should he be rewarded?" 』 |
彼 人身壞命終之後，生地獄中； |
After his human body is destroyed and his life is over, he will be reborn in hell; |
若得作人，在 貧窮家生，無有衣食，身體倮露，衣食不充。 |
If you are a human being, you will be born in a poor family and will have no food or clothing. Your body will be exposed and you will not have enough food and clothing. |
是謂此人先樂而後苦。 |
This means that this person is happy first and then miserable. |
「何等人先苦而後 苦？ |
“What kind of person suffers first and then suffers? |
於是，有人生貧賤家，或殺人種、或工師種， 及諸下劣之家，無有衣食，而此人生彼家。 |
Therefore, some people are born into poor and lowly families, some are from murderers, some are from craftsmen, and other inferior families have no food and clothing, but this person is born into another family. |
然復彼人身抱邪見，與邊見共相應，彼人 便有此見： |
However, if that person holds wrong views, which are consistent with the side views, he will have this view: |
無施、無有受者，亦無今世、後世 善惡之報，亦無父母，世無阿羅漢。 |
There is no giver, there is no receiver, there is no good or evil reward in this life or the next life, there are no parents, there are no Arhats in this world. |
不好布 施，不奉持戒。 |
Not good at giving and not observing the precepts. |
若復見沙門、婆羅門，即興瞋 恚向賢聖人； |
If you see a recluse or brahmin again, you will immediately show anger and hatred towards the virtuous sage; |
彼人見貧者，言久來有是； |
When that person sees a poor person, he says that he will become good after a long time; |
見 富者，言久來有是； |
Seeing the rich, it is said that things will come true over time; |
見父者，昔者是父，見母 者，昔者是母。 |
The one who sees his father is the father in the past; the one who sees his mother is the mother in the past. |
彼若身壞命終，生地獄中； |
If his body breaks down and his life ends, he will be reborn in hell; |
若生 人中，極為貧賤，衣食不充，是謂此人先苦 而後苦。 |
If one is born into a very poor and lowly family, with insufficient food and clothing, it is said that the person is suffering first and then suffering. |
「彼云何人先樂而後樂？ |
"Who is happy first and then later? |
彼或有一人 生富貴家，或剎利種、或梵志種、或生國王 種、或長者種生，及諸饒財多寶家生，所生之 處無有乏短，彼人便生此家。 |
There may be a person who is born into a wealthy family, a Ksriya, a Brahma, a king, an elder, or a family rich in wealth and treasures. If there is nothing lacking in the place where he is born, that person will be born. This home. |
然後彼人有 正見，無有邪見，彼便有此見： |
Then that person has right views and has no wrong views, and he has this view: |
有施、有受 者，有今世、後世，世有沙門、婆羅門，亦有善 惡之報，有父、有母，世有阿羅漢。 |
There are those who give and those who receive, there are this world and the hereafter, there are ascetics and brahmins in this world, there are also good and evil rewards, there are fathers and mothers, and there are arhats in this world. |
彼人若復 見富貴之家饒財多寶者，便作是念： |
If that person again sees a wealthy family with many treasures, he will think like this: |
『此人昔 日布施之所致。』 |
"It was caused by this person's charity in the past. 』 |
若復見貧賤之家，『此人昔 者，皆由不布施故。 |
If you see a poor and humble family again, "This person was like the one before because he didn't give to others." |
故我今可隨時布施， 莫後更生貧賤之家，然常好喜施惠於人。』 |
Therefore, I can give alms at any time now, so as not to be reborn in a poor and humble family later, but I always enjoy giving to others. 』 |
彼人若見沙門、道士者，隨時問訊可否之 宜，供給衣被、飲食、床臥具、病瘦醫藥，盡惠 施之。 |
If they see any ascetics or Taoist priests, they should always ask if they can help them, and provide them with clothing, quilts, food, bedding, medicine for the sick and thin, and give them all the benefits. |
若復命終之後，生善處天上； |
If after death, he will be reborn in a good place in heaven; |
若人中， 生富貴之家，饒財多寶，是謂此人先樂而 後樂。」 |
If a person is born into a wealthy family and has many treasures, it is said that this person will be happy first and then later. " |
是時，有一比丘白世尊曰： |
At that time, a monk came to the Lord and said: |
「我觀今世 眾生先苦而後樂，或有眾生於今世先樂 而後苦，或有眾生於今世先苦而後苦，或 有眾生先樂而後樂。」 |
When I look at this world, all living beings are first miserable and then happy, some are happy first and then miserable, some are miserable first and then miserable, or some are happy first and then happy. |
爾時，世尊告彼比丘： |
At that time, the World-Honored One told that bhikkhu: |
「有此因緣，使眾生之類先苦而後樂，亦復 有此眾生先樂而後苦，亦復有此眾生先 苦而後苦，亦復有眾生先樂而後樂。」 |
"Because of this cause and condition, there are sentient beings who are first miserable and then happy. There are also sentient beings who are happy first and then miserable. There are also sentient beings who are first miserable and then miserable. There are also sentient beings who are happy first and then happy." |
比丘白佛： |
Bhikkhu White Buddha: |
「復以何因緣先樂而後苦？ |
"What is the reason for happiness first and then suffering? |
復 以何因緣先苦而後樂？ |
Why does it cause suffering first and then happiness? |
復以何因緣先 苦而後苦？ |
Why does it cause suffering first and then suffering later? |
復以何因緣先樂而後樂？」 |
What is the reason for happiness first and happiness later? " |
世 尊告曰： |
The World Honored One said: |
「比丘當知，若人壽百歲，正可十十 耳。 |
"Bhikkhus, you should know that if a person lives a hundred years, he can live ten years. |
若使壽終冬、夏、春、秋。 |
If the life span ends in winter, summer, spring and autumn. |
若復，比丘！百歲之 中作諸功德，百歲之中造諸惡業，作諸邪 見，彼於異時，或冬受樂，夏受苦。 |
If so, bhikkhu! If you perform all kinds of meritorious deeds during a hundred years of life, and if you perform all kinds of bad deeds and wrong views during a hundred years of life, you may experience happiness in the winter and suffering in the summer. |
若百歲之 中，功德具足，未曾有短； |
If for a hundred years, the merits are sufficient, there will be no shortcomings; |
若復在中百歲之 內，在諸邪見，造不善行，先受其罪，後受 其福。 |
If within a hundred years of age, he commits wrong views and performs unwholesome deeds, he will suffer the consequences first and then receive the blessings. |
若復少時作福，長時作罪； |
If it is a blessing for a short period of time, it will be a sin for a long time; |
後生之時少 時受福，長時受罪。 |
In later life, I will be blessed for a short period of time and suffer for a long period of time. |
若復少時作罪，長復作 罪，彼人後生之時先苦而後苦。 |
If he commits sins for a short period of time and then commits sins for a long time, he will suffer first and then suffer in his subsequent life. |
若復於少 時作諸功德，分檀布施，彼於後生先樂 而後樂。 |
If he performed many meritorious deeds when he was young and gave alms to others, he would be happy first and later in his later life. |
是謂，比丘！以此因緣先苦而後樂， 亦由此因緣先樂而後苦，亦由此因緣先 苦而後苦，亦由此因緣先樂而後樂。」 |
That’s right, bhikkhu! According to this cause and condition, suffering comes first and then happiness, also because of this cause and condition, happiness comes first and then suffering, also because of this cause and condition, there is first suffering and then suffering, and also because of this cause and condition, happiness comes first and then happiness. " |
比丘 白佛言： |
The bhikkhu said to the Buddha: |
「唯願，世尊！若有眾生欲先樂而 後樂，當行布施，求此先樂而後樂。」 |
Only, World Honored One! If there are sentient beings who want to be happy first and then happy later, they should give alms and seek this happiness first and then happiness later. |
世尊告 曰： |
The World Honored One said: |
「如是，比丘！如汝所言，若有眾生欲成涅 槃及阿羅漢道乃至佛道，當於中行布施， 作諸功德。 |
"So, bhikkhu! As you said, if there are sentient beings who wish to achieve Nirvana, the Arahant path, or even the Buddha path, they should give alms and perform various meritorious deeds. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
29.2 （二） |
29.2 (2) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四人出現於世。 |
"Four people appeared in the world. |
云何為四？ |
Why is the cloud four? |
或有人身樂心不樂； |
Or there may be people who are happy but not happy; |
或有人心 樂身不樂； |
Maybe some people have a heart that is happy but not happy; |
或有人心亦不樂身亦不樂； |
There may be people who have neither a heart nor a body that is happy; |
或 有人身亦樂心亦樂。 |
Or someone is happy in body and mind. |
「彼何等人身樂心不樂？ |
"How can he be happy in body but not in mind? |
於是，作福凡夫人，於四事供養衣被、飲食、 床臥具、病瘦醫藥，無所短乏，但不免餓 鬼、畜生、地獄道，亦復不免惡趣中。 |
Therefore, as a blessed mortal wife, she provides four things: clothing, food and drink, beds and bedding, and medicine for the sick and thin, without any shortage. However, she will not avoid hungry ghosts, animals, and hell realms, nor will she avoid being in the lower realms. |
是謂此 人身樂心不樂。 |
This means that the human body is happy but the heart is not happy. |
「彼何等人心樂身不樂？ |
"What kind of people are they who enjoy themselves but not their body? |
所 謂阿羅漢不作功德，於是四事供養之中， 不能自辦，終不能得，但免地獄、餓鬼、畜 生之道，猶如羅漢唯喻比丘。 |
It is said that an Arhat does not make meritorious deeds, so among the four offerings, he cannot do anything by himself, and ultimately cannot obtain them. However, he is free from hell, hungry ghosts, and animals, just like an Arhat is a metaphor for a bhikkhu. |
是謂此人 心樂身不樂。 |
This means that this person is happy in mind but not in body. |
「彼何等人身亦不樂心亦不 樂？ |
"How can he have neither a happy body nor a happy mind? |
所謂凡夫之人不作功德，不能得四事 供養衣被、飲食、床臥具、病瘦醫藥，恒不免 地獄、餓鬼、畜生道。 |
The so-called ordinary people do not make meritorious deeds and cannot obtain the four things: offering clothing and quilts, food and drink, beds and bedding, and medicine for illness and weight loss. They will never escape the hell, hungry ghost, and animal realms. |
是謂此人身亦不樂心亦 不樂。 |
This means that this person is neither happy nor happy in his heart. |
「彼何等人身亦樂心亦樂？ |
"How can he be happy both physically and mentally? |
所謂作功 德阿羅漢，四事供養無所短乏，衣被、飲食、 床臥具、病瘦醫藥，復免地獄、餓鬼、畜生道。 |
The so-called meritorious deeds of an Arhat include four things: clothing, food, bed and bedding, medicine for sickness and weight loss, and freedom from hell, hungry ghosts, and animal realms. |
所 謂尸波羅比丘是。 |
The so-called Shibolu Bhikkhu is. |
是謂，比丘！世間有此四 人。 |
That’s right, bhikkhu! There are four people in the world. |
是故，比丘！當求方便，當如尸波羅比 丘。 |
That’s why, bhikkhu! When you seek expediency, you should be like Bhikkhu Sapa. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
29.3 （三） |
29.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「今當說四梵之福。 |
“Now let’s talk about the blessings of the Four Brahmas. |
云何為四？ |
Why is the cloud four? |
若有信善男子、善女人，未曾起 偷婆處，於中能起偷婆者，是謂初梵之福 也。 |
If there are good men and women who have faith and have never cheated on their wives, but can cheat on their wives, this is called the blessing of the first Brahma. |
復次，信善男子、善女人，補治故寺者，是 謂第二受梵之福也。 |
Furthermore, those who believe in good men and women and repair and repair old temples are said to have received the blessings of Brahman for the second time. |
復次，信善男子、善女 人，和合聖眾者，是謂第三受梵之福。 |
Furthermore, those who believe in good men and women and unite with the saints are said to receive the blessings of Brahman for the third time. |
復 次，若多薩阿竭初轉法輪時，諸天、世人勸請 轉法輪，是謂第四受梵之福，是謂四受梵 之福。」 |
Again, if Dosa Aja turns the wheel of Dharma for the first time, gods and people in the world urge him to turn the wheel of Dharma. This is called the fourth blessing of receiving Brahman. This is called the fourth blessing of receiving Brahman. " |
爾時，有異比丘白世尊言： |
At that time, a strange bhikkhu said to the Buddha: |
「梵天之福 竟為多少？」 |
How much is the blessing of Brahma? |
世尊告曰： |
The World Honored One said: |
「諦聽！諦聽！善思念之， 吾今當說。」 |
Listen carefully! Listen carefully! Think carefully about it, and now I will speak it. |
諸比丘對曰： |
The monks said to each other: |
「如是。」 |
That's right. |
世尊告曰： |
The World Honored One said: |
「閻 浮里地東西七千由旬，南北二萬一千由旬， 地形像車，其中眾生所有功德，正可與一 輪王功德等。 |
"The land of Jampuri is seven thousand yojanas from east to west and twenty-one thousand yojanas from north to south. The topography is like a chariot. The merits of the sentient beings there are equal to the merits of the One Wheel King. |
「瞿耶尼縱廣三十二萬里，地 形如半月。 |
"Guyeni is 320,000 miles wide, and its terrain is like a half-moon. |
比丘當知，閻浮地人民，及一輪 王之德，比彼人者，與彼一人德等。 |
Bhikkhus, you should know that the virtues of the people of Jambudvipa and the king of Samurai are equal to those of other people. |
「復次， 比丘！弗于逮里地縱廣三十六萬里，地形 方正，計閻浮里地及瞿耶尼二方之福，故 不如彼弗于逮一人之福。 |
"Again, bhikkhu! The land of Fuyu is 360,000 miles in length and square. Taking into account the blessings of Jambuli and Suryani, it is not as good as the blessing of one person. |
「比丘當知，欝單 曰縱廣四十萬里，地形如月滿，計三方人民 之福，故不如欝單曰一人之福。 |
"Bhikkhus, you should know that the blessings of the people in the three directions are not as good as the blessings of one person as described by the teachings of the Tasān. |
「比丘當知， 計四天下人民之福，故不如四天王之德； |
"Bhikkhus, you should know that considering the blessings of the people in the four worlds, they are not as good as the virtues of the four heavenly kings; |
計四天下人民之福及四天王，故不如三 十三天之福； |
Taking into account the blessings of the people of the four worlds and the four kings, it is not as good as the blessings of the thirty-three days; |
計四天下及四天王、三十三天， 故不如釋提桓因一人之福； |
Counting the four heavens, the four kings, and the thirty-three countries, it is not as good as Shi Tihuan because of the blessings of one person; |
計四天下及四 天王及三十三天及釋提桓因，故不如一豔 天之福； |
Counting the Four Heavens, the Four Heavenly Kings, the Thirty-three Heavens, and Shiti Huanyin, they are not as good as the blessings of the One Gorgeous Heaven; |
計四天下及四天王、三十三天、釋提 桓因及豔天，故不如一兜術天福； |
Counting the Four Heavens, the Four Heavenly Kings, the Thirty-three Heavens, Shiti Huan, and the Yantian, they are not as good as the Heavenly Blessings of a Tushu; |
計從 四天下至兜術天之福，故不如一化自在 天之福； |
The blessings from the Four Heavens to the Dou Shu Heaven are calculated, so it is not as good as the blessings of the One Transformation and Freedom Heaven; |
計從四天下至化自在天之福，故 不如一他化自在天之福； |
Counting the blessings from the Four Heavens to the Self-transforming Heaven, it is not as good as the blessing of transforming into the Self-Free Heaven; |
計從四天下至 他化自在天之福，故不如一梵天王之福。 |
The blessings of others from the four heavens to the heaven of freedom are not as good as the blessings of the Brahma King. |
「比丘當知，此是梵天之福。 |
"Bhikkhus, you should know that this is the blessing of Brahma. |
若有善男子、善女 人，求其福者，此是其量也。 |
If there is a good man or a good woman, and you seek blessings from them, this is their measure. |
是故，比丘！欲求 梵天福者，當求方便，成其功德。 |
That’s why, bhikkhu! Those who desire the blessings of Brahma should seek convenience to achieve their merits. |
如是，比 丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
29.4 （四） |
29.4 (four) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「眾生之類有四種 食，長養眾生。 |
"There are four kinds of food for all living beings to nourish them. |
何等為四？ |
What is four? |
所謂摶食或大、或 小，更樂食、念食、識食，是謂四食。 |
The so-called food may be large or small, more joyful eating, mindful eating, and conscious eating are the four kinds of food. |
「彼云何名 為摶食？ |
What's the name of this food? |
彼摶食者，如今人中所食，諸入口 之物可食噉者，是謂名為摶食。 |
Those who eat with a shovel are those who eat what is eaten by people today, and everything that goes into their mouths can be eaten. This is called "eating with a shovel". |
「云何名 更樂食？ |
What's the name of Yunleshi? |
所謂更樂食者，衣裳、繖蓋、雜香華、熏 火及香油，與婦人集聚，諸餘身體所更樂 者，是謂名為更樂之食。 |
The so-called more joyful food includes clothes, umbrella canopies, assorted incense flowers, incense and fragrant oils, gathered with women, and other things that make the body feel more happy. This is called more joyful food. |
「彼云何名為念 食？ |
What is the name of reading food? |
諸意中所念想、所思惟者，或以口說，或 以體觸，及諸所持之法，是謂名為念食。 |
What you think about and think about in your mind, whether you say it with your mouth, or touch it with your body, and the dharma you hold, are called mindfulness food. |
「彼 云何為識食？ |
What does he mean by knowing food? |
所念識者，意之所知，梵天為 首，乃至有想、無想天，以識為食，是謂名 為識食。 |
What is thought and recognized is what is known by the mind. Brahma is the first, and even the thinking and non-thinking heavens feed on consciousness. This is called the food of consciousness. |
「是謂，比丘！有此四食，眾生之類以 此四食，流轉生死，從今世至後世。 |
"That is to say, bhikkhu! There are these four kinds of food, and living beings use these four kinds of food to pass through life and death, from this world to the next. |
是故，諸 比丘！當共捨離此四食。 |
Therefore, monks! You should give up these four foods altogether. |
如是，諸比丘！當作 是學。」 |
So it is, monks! Think of it as learning. " |
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. |
29.5 （五） |
29.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四辯。 |
"There are four arguments. |
云何為四？ |
Why is the cloud four? |
所謂義辯、法辯、辭辯、應辯。 |
The so-called righteous defense, legal defense, rhetorical defense, and response defense. |
「彼云何名為義 辯？ |
What's the name of righteousness? |
所謂義辯者，彼彼之所說，若天、龍、鬼神之 所說，皆能分別其義，是謂名為義辯也。 |
The so-called righteousness debate means that everyone can distinguish the meaning of what the gods, dragons, ghosts and gods say. This is called righteousness debate. |
「彼 云何名為法辯？ |
What is the name of legal debate? |
十二部經如來所說，所謂契 經、祇夜、本末、偈、因緣、授決、已說、造頌、生經、方等、 合集、未曾有，及諸有為法、無為法，有漏法、無 漏法，諸法之實不可沮壞，所可總持者， 是謂名為法辯。 |
According to the Tathagata of the Twelve Parts of Sutras, the so-called deeds, jiyas, originals, verses, causes and conditions, teachings, already spoken, composed chants, generated sutras, formulas, etc., have never been collected together, as well as all conditioned and unconditioned dharmas. Dharma without leakage and Dharma without leakage. The reality of all dharmas cannot be destroyed and can always be maintained. This is called Dharma debate. |
「彼云何名為辭辯？ |
What is the name of rhetoric? |
若前眾 生，長短之語，男語，女語，佛語，梵志、天、龍、鬼神 之語，阿須倫、迦留羅、甄陀羅彼之所說，隨彼 根原與其說法，是謂名為辭辯。 |
If there are long and short words spoken by living beings in the past, the words of men, women, the Buddha, the words of Brahma, devas, dragons, ghosts and gods, and the words of Ashulun, Kalura, and Chendhara, then follow the instructions of those beings, This is called rhetoric. |
「彼云何名 為應辯？ |
What's the name of the defense? |
當說法時，無有怯弱，無有畏懼， 能和悅四部之眾，是謂名為應辯。 |
When preaching the Dharma, without being timid or fearful, and being able to please everyone from the four tribes, this is called Yingbian. |
「我今當 教勅汝，當如摩訶拘絺羅。 |
"I will teach you now, just like Maha Kojira. |
所以然者，拘絺 羅有此四辯，能與四部之眾廣分別說。 |
Therefore, Kujianluo has these four arguments, which can be widely distinguished from those of the four groups. |
如 我今日觀諸眾中，得四辯才，無有出拘絺 羅。 |
For example, among the people I saw today, there were four talents in eloquence, none of them outstanding. |
若此四辯，如來之所有，是故，當求方 便，成四辯才。 |
If these four kinds of eloquence are possessed by the Tathagata, then we should seek convenience and develop the skills of the four kinds of eloquence. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
29.6 （六） |
29.6 (Saturday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四事終不可思 惟。 |
"There are four things that are ultimately impossible to think about. |
云何為四？ |
Why is the cloud four? |
眾生不可思議； |
All living beings are incredible; |
世界不可 思議； |
The world is incredible; |
龍國不可思議； |
The dragon kingdom is incredible; |
佛國境界不可思議。 |
The realm of Buddhism is incredible. |
所以然者，不由此處得至滅盡涅槃。 |
Therefore, the nirvana of annihilation cannot be obtained from here. |
「云 何眾生不可思議？ |
"Why are all sentient beings so incredible? |
此眾生為從何來？ |
Where did these sentient beings come from? |
為從 何去？ |
Where to go from here? |
復從何起，從此終 當從何生？ |
Where does it begin, and where does the end come from? |
如是，眾生不可思議。 |
In this way, sentient beings are inconceivable. |
「云何世界 不可思議？ |
"Why is this world so incredible? |
諸有邪見之人： |
People with wrong views: |
世界斷滅、世界不 斷滅，世界有邊、世界無邊，是命、是身，非命、非 身，梵天之所造，諸大鬼神作此世界 耶 ？」 |
The world is destroyed, the world is not destroyed, the world is boundless, the world is boundless, this is life, this is the body, not life, not the body, created by Brahma, all the great ghosts and gods created this world, right? " |
爾 時，世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「梵天造人民， 世間鬼所造， |
"Brahma created the people, the ghosts in the world created them, |
或能諸鬼作， 此語誰當定？ |
Maybe it can be done by ghosts. Who should decide this? |
欲恚之所纏， 三者俱共等， |
Entangled in desire and hatred, all three are equal. |
心不得自在， 世俗有災變。 |
If the mind is not at ease, there will be disasters in the world. |
「如是，比丘！世間不可思議。 |
"So, bhikkhu! It's incredible in the world. |
「云何龍界不可 思議？ |
"Why is the Dragon Realm so incredible? |
云何此雨為從龍口出耶？ |
Why does this rain come from the dragon's mouth? |
所以然 者，雨渧不從龍口出也。 |
Therefore, the rain does not come out from the dragon's mouth. |
為從眼、耳、鼻出 耶，此亦不可思議。 |
It is incredible that it comes out from the eyes, ears, and nose. |
所以然者，雨渧不從眼、 耳、鼻出，但龍意之所念，若念惡亦雨，若念 善亦雨，亦由行本而作此雨。 |
Therefore, the rain does not come out from the eyes, ears, or nose, but the dragon's mind thinks about it. If it is evil, it will rain, if it is good, it will rain. This rain is also caused by the action. |
所以然者， 今須彌山腹有天，名曰大力，知眾生心之 所念，亦能作雨，然雨不從彼天口出，眼、耳、 鼻出也。 |
Therefore, there is a heaven in the belly of Mount Sumeru. It is called Dali. It knows the thoughts of sentient beings and can also make rain. However, the rain does not come out from the mouth of that heaven, but comes out from the eyes, ears, and nose. |
皆由彼天有神力故，而能作雨。 |
It is all because of the divine power in that sky that it can make rain. |
如是，比丘！龍境界不可思議。 |
So, bhikkhu! The dragon realm is incredible. |
「云何佛國境界 不可思議？ |
"Why is the state of the Buddha's kingdom so incredible? |
如來身者，為是父母所造耶？ |
The Tathagata body was created by his parents? |
此亦 不可思議。 |
This is also incredible. |
所以然者，如來身者，清淨無穢 受諸天氣。 |
Therefore, the body of the Tathagata is pure and free of impurities and receives all kinds of natural phenomena. |
為是人所造耶？ |
Was it made by man? |
此亦不可思議。 |
This is also incredible. |
所以然者，以過人行。 |
Therefore, it is better to go beyond others. |
如來身者，為是大 身，此亦不可思議。 |
The body of the Tathagata is a large body, which is also inconceivable. |
所以然者，如來身者，不 可造作，非諸天所及。 |
Therefore, the body of the Tathagata cannot be created, and it is beyond the reach of the gods. |
如來壽為短耶？ |
Is the Tathagata's life span short? |
此 亦不可思議。 |
This is also incredible. |
所以然者，如來有四神足。 |
Therefore, the Tathagata has four divine legs. |
如 來為長壽耶？ |
Does the Tathagata mean longevity? |
此亦不可思議。 |
This is also incredible. |
所以然者，然 復如來故興世間周旋，與善權方便相應。 |
Therefore, the Tathagata reincarnates and circulates in the world, corresponding to the good powers and expedients. |
如來身者，不可摸則，不可言長、言短。 |
The body of the Tathagata cannot be touched, nor can it be said in long or short words. |
音 聲亦不可法則，如來梵音，如來智慧、辯才 不可思議，非世間人民之所能及。 |
Sounds cannot be regulated. The Tathagata's Sanskrit sounds, wisdom and eloquence are inconceivable and beyond the reach of the people in the world. |
如是佛 境界不可思議。 |
Such a Buddha's state is inconceivable. |
「如是。 |
"That's right. |
比丘！有此四處不可 思議，非是常人之所思議。 |
Bhikkhu! There are four places like this that are inconceivable and not something ordinary people can imagine. |
然此四事無善 根本，亦不由此得修梵行，不至休息之 處，乃至不到涅槃之處，但令人狂惑，心意 錯亂，起諸疑結。 |
However, these four things have no good roots, nor can they lead to the practice of Brahma, nor can they reach the place of rest, or even the place of nirvana. However, they can make people crazy, confused, and give rise to all kinds of doubts. |
「所以然者，比丘當知，過去 久遠，此舍衛城中有一凡人，便作是念： |
"So, bhikkhu, you should know that a long time ago, there was a mortal in this city of Savatthi, and he thought as follows: |
『我 今當思議世界。』 |
"I am now thinking about the world. 』 |
是時，彼人出舍衛城，在一 華池水側，結跏趺坐，思惟世界： |
At that time, the man came out of Savatthi City and sat cross-legged by the waterside of a beautiful pond, thinking about the world: |
『此世界云 何成？ |
How can this world be accomplished? |
云何敗？ |
Why is Yun defeated? |
誰造此世界？ |
Who created this world? |
此眾生類為從 何來？ |
Where do these sentient beings come from? |
為從何出？ |
Where does it come from? |
為何時生？』 |
Why was it born? 』 |
是時，彼人思 議，此時便見池水中有四種兵出入。 |
At this time, the man was thinking about it, and he saw four kinds of soldiers coming in and out of the pool. |
是 時，彼人復作是念： |
At that time, the man thought again: |
『我今狂惑，心意錯亂，世間 無者，我今見之。』 |
"I am now madly confused and confused. There is nothing like this in the world. I see it now." 』 |
時，彼人還入舍衛城，在里 巷之中作是說： |
At that time, the man was still in the Acropolis and said this in the lane: |
『諸賢當知，世界無者，我今 見之。』 |
"You sages should know that there is nothing in the world, and I see it now." 』 |
「是時，眾多人報彼人曰： |
"At that time, many people reported to that person and said: |
『云何世間無 者，汝今見之？』 |
"Why is there such a thing as nothing in the world, and you see it now?" 』 |
時，此人報眾多人曰： |
At that time, this person reported to many people and said: |
『我向者 作是思惟： |
"I am thinking about this: |
「世界為從何生？」 |
Where did the world come from? |
便出舍衛城，在 華池側，作是思議： |
Then he left Savatthi City and stood beside Hua Pond, thinking as follows: |
「世界為從何來？ |
"Where did the world come from? |
誰造 此世界？ |
Who created this world? |
此眾生類從何而來？ |
Where do these living beings come from? |
為誰所生？ |
For whom was he born? |
若 命終者當生何處？」 |
If one dies, where will he live? " |
我當思議，此時，便見 池水中有四種兵出入，世界無者，我今見 之。』 |
When I thought about it, I saw four kinds of soldiers coming in and out of the pond. There were no such soldiers in the world, but I saw them now. 』 |
是時，眾多人報彼人曰： |
At that time, many people reported to that person and said: |
『如汝實狂愚，池 水之中那得四種兵？ |
If you are really crazy and foolish, how can you find four kinds of weapons in the pond? |
諸世界狂愚之中，汝 最為上！』 |
Among all the mad fools in the world, you are the best! 』 |
「是故，比丘！我觀此義已，故告汝 等耳。 |
"That's why, bhikkhu! I have seen the meaning of this, so I tell you. |
所以然者，此非善本功德，不得修 梵行，亦復不得至涅槃處。 |
Therefore, this is not a good merit, and it is impossible to practice the holy life, and it is impossible to reach Nirvana. |
然思議此者， 則令人狂，心意錯亂。 |
However, those who think about this will make people crazy and confused. |
然比丘當知，彼人實 見四種之兵。 |
However, monks should know that this person actually sees four kinds of weapons. |
所以然者，昔日諸天與阿須 倫共鬪，當共鬪時，諸天得勝，阿須倫不 如。 |
Therefore, in the past, the heavens and Asurun fought together. When they joined forces, the gods won the victory, but Ashulun was not as good as him. |
是時，阿須倫便懷恐怖，化形極使小，從 藕根孔中過。 |
At this time, Ashulun became frightened, transformed into a very small form, and passed through the hole of the lotus root. |
佛眼之所見非餘者所及。 |
What the Buddha's eyes see is beyond the reach of others. |
「是故，諸比丘！當思議四諦。 |
"Therefore, monks, consider the Four Noble Truths. |
所以然者，此 四諦者，有義、有理，得修梵行，行沙門法，得 至涅槃。 |
Therefore, these four truths are meaningful and reasonable, and one can practice the holy life, practice the Samana Dharma, and achieve Nirvana. |
是故，諸比丘！捨離此世界之法，當 求方便，思議四諦。 |
Therefore, monks! Let go of the laws of this world, seek expediency, and meditate on the Four Noble Truths. |
知是，諸比丘！當作是 學。」 |
You know it, monks! Think of it as learning. " |
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. |
29.7 （七） |
29.7 (seven) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四神足。 |
"There are four divine legs. |
云何為 四？ |
What is the number four? |
自在三昧行盡神足； |
Practice the samadhi of freedom to the fullest extent; |
心三昧行盡神足； |
The mind's samadhi is fulfilled to the fullest extent; |
精 進三昧行盡神足； |
Practice samadhi diligently to the fullest extent; |
誡三昧行盡神足。 |
The precepts of samadhi are fulfilled to the fullest extent. |
「彼云何 為自在三昧行盡神足？ |
"He said, why do you practice the samadhi of freedom to the fullest extent? |
所謂諸有三昧，自在 意所欲，心所樂，使身體輕便，能隱形極細， 是謂第一神足。 |
The so-called samadhi of all existences is to be free to do whatever the mind wants, to be happy in the heart, to make the body light and invisible, and to be invisible. This is called the first divine foot. |
「彼云何心三昧行盡神足？ |
"Why do you think that your samadhi is so perfect? |
所謂心所知法，遍滿十方，石壁皆過，無所罣 礙，是謂名為心三昧行盡神足。 |
The so-called Dharma known by the mind can be found in all ten directions, passing through all the stone walls without any hindrance. This is called the practice of mind Samadhi to the fullest extent. |
「彼云何名 為精進三昧行盡神足？ |
"What is the name of practicing the samadhi of diligence to the fullest extent? |
所謂此三昧無有 懈惓，亦無所畏，有勇猛意，是謂名為精 進三昧行盡神足。 |
It is said that this samadhi has no hesitation, is fearless, and has a courageous intention. This is called the samadhi of vigorous advancement and practice to the fullest extent. |
「彼云何名為誡三昧行盡 神足？ |
What is the name of the commandment, samadhi, and spiritual perfection? |
諸有三昧，知眾生心中所念，生時、滅時， 皆悉知之。 |
The samadhi of all beings knows what is in the hearts of all sentient beings, and is fully aware of their birth and death. |
有欲心、無欲心，有瞋恚心、無 瞋恚心，有愚癡心、無愚癡心，有疾心、無疾 心，有亂心、無亂心，有少心、無少心，有大 心、無大心，有量心、無量心，有定心、無定 心，有解脫心、無解脫心，一切了知，是謂 名為誡三昧行盡神足。 |
There is a mind of desire and a mind of no desire; there is a mind of hatred and a mind of no hatred; there is a mind of foolishness and no mind of foolishness; there is a mind of illness and no mind of illness; there is a mind of confusion and no mind of disorder; there is a mind of littleness and no mind of littleness; there is a mind of greatness but no mind of greatness. The mind, the measurable mind, the immeasurable mind, the calm mind, the unfocused mind, the liberated mind, the unliberated mind, all knowing, this is called the commandment, samadhi, practice and spiritual perfection. |
「如是，比丘！有此四 神足，欲知一切眾生心中所念者，當修行 此四神足。 |
"So, Bhikkhu! There are these four divine feet. If you want to know what is in the hearts of all sentient beings, you should practice these four divine feet. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
29.8 （八） |
29.8 (eight) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四愛起之法。 |
"There are four ways to arouse love. |
若 比丘愛起時便起。 |
If a bhikkhu's love arises, it will arise. |
云何為四？ |
Why is the cloud four? |
比丘緣衣服 故便起愛； |
A bhikkhu feels love because of his clothes; |
由乞食故便起愛； |
Love arises from begging; |
由床坐 故便起愛； |
Sitting on the bed, love arises; |
由醫 藥 故比丘便起愛。 |
Because of medicine, bhikkhu began to love. |
是謂， 比丘！有此四起愛之法，有所染著。 |
That means, Bhikkhu! There are these four laws of love, which are tainted. |
「其有比 丘著衣裳者，我不說此人。 |
"There is a monk wearing robes, I won't talk about this person. |
所以然者，彼 未得衣時，便起瞋恚，興想著念。 |
Therefore, before he got the clothes, he became angry and thought about them. |
其有比丘 著是食者，我不說此人。 |
There is a bhikkhu who is said to be an eater, but I will not mention this person. |
所以然者，彼未 得乞食時，便興瞋恚，興想著念。 |
Therefore, before he can beg for food, he becomes angry and thinks about it. |
其有比丘 著床座者，不說此人。 |
There is a bhikkhu who sits on the couch, but this person is not mentioned. |
所以然者，彼未 得床座時，便起瞋恚，興想著念。 |
Therefore, before he gets the bed seat, he becomes angry and thinks about it. |
其有比 丘著醫藥者，我不說此人。 |
There is a monk who practices medicine, but I will not talk about this person. |
所以然者，彼 未得醫藥時，便興瞋恚，起想著念。 |
Therefore, before he receives any medicine, he becomes angry and thinks about it. |
「比丘當 知，我今當說衣裳二事，亦當親近，亦當不 親近。 |
"Bhikkhus, you should know that I am going to talk about clothes and clothing. You should be close to them, and you should not be close to them. |
云何親近？ |
Why is it so close? |
云何不親近？ |
Why don't you get close to Yun? |
若得衣裳，極 愛著衣者起不善法，此不可親近； |
If you get clothes and love the clothes very much, the person who wears them will do bad things and you should not get close to them; |
若復得 衣裳起善法心不愛著，此可親近。 |
If you regain your clothes and have good dharma, but your heart does not love it, you can get close to it. |
若乞食 時起不善法，此不可親近； |
If begging for food causes unwholesome dharma, this person should not be approached; |
若乞食時起善 法，此可親近。 |
If good deeds arise when begging for food, this can be approached. |
若得床座時起不善法，此不 可親近； |
If unwholesome dharma occurs when you get the bed seat, you should not approach it; |
若得床座時起善法， 此 可親近， 醫藥亦爾。 |
If you can do good deeds when you get the bed seat, you can get close to it, and it can also be used as medicine. |
「是故，諸比丘！當親近善法，除去 惡法。 |
"Therefore, monks, you should draw close to good dharma and get rid of evil dharma. |
如是，諸比丘！當作是學，欲使檀越施 主，獲其功德，受福無窮，得甘露滅。」 |
So it is, monks! This should be learned in order to enable Tan Yue to be a benefactor, obtain his merits, receive endless blessings, and attain the cessation of nectar. " |
爾時，世 尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「衣裳用布施， 飲食床臥具， |
"We will give alms for clothes, food, drink, beds, and bedding. |
於中莫起愛， 不生諸世界。」 |
No love arises in it, no worlds are born. " |
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. |
29.9 （九） |
29.9 (nine) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「今有四大河水從 阿耨達泉出。 |
"Today there are four major rivers flowing out of the Aunta Spring. |
云何為四？ |
Why is the cloud four? |
所謂恒伽、新頭、婆 叉、私陀。 |
The so-called Ganga, Xintou, Posha, and Situo. |
彼恒伽水牛頭口出向東流，新頭 南流師子口出，私陀西流象口中出，婆叉北 流從馬口中出。 |
The Ganga buffalo head flows out from the mouth to the east, the new head flows from the south and flows out from the mouth of Shizi, the sattu flows to the west from the mouth of the elephant, and the Pocha flows north from the mouth of the horse. |
是時，四大河水遶阿耨達 泉已，恒伽入東海，新頭入南海，婆叉入西 海，私陀入北海。 |
At that time, the four major rivers had circled the Aunta Spring, Ganga entered the East Sea, Xintou entered the South Sea, Pocha entered the West Sea, and Situo entered the North Sea. |
「爾時，四大河入海已，無復 本名字，但名為海。 |
"At that time, the four major rivers had entered the sea. They had no original names, but they were called sea. |
此亦如是。 |
This is also true. |
有四姓。 |
There are four surnames. |
云何 為四？ |
Why is it four? |
剎利、婆羅門、長者、居士種，於如來所， 剃除鬚髮，著三法衣，出家學道，無復本姓， 但言沙門釋迦子。 |
A Ksriya, a Brahmin, an elder, or a layman, who, in the Tathagata's place, shave off his beard and hair, wear the three dharma robes, become a monk, and learn the Way, have no chance of regaining their original surnames, except for the ascetics Sakyamuni. |
所以然者，如來眾者，其 猶大海，四諦其如四大河，除去結使，入於 無畏涅槃城。 |
Therefore, the Tathagatas are like the ocean, and the Four Noble Truths are like the four great rivers. After removing their knots, they enter the fearless city of Nirvana. |
「是故，諸比丘！諸有四姓，剃除鬚 髮，以信堅固，出家學道者，彼當滅本名字， 自稱釋迦弟子。 |
"Therefore, bhikkhus, those who have four surnames, shave off their beards and hair, strengthen their faith, and become monks to learn the Tao, they should destroy their original names and call themselves disciples of Sakyamuni. |
所以然者，我今正是釋迦 子，從釋種中出家學道。 |
Therefore, I am now Sakyamuni, who became a monk and learned the Tao from the Sakyamuni. |
比丘當知，欲論生 子之義者，當名沙門釋種子是。 |
Bhikkhus, you should know that anyone who wants to discuss the meaning of having a son should be called the ascetic Saṃsāra. |
所以者何？ |
So what? |
生皆由我生，從法起，從法成。 |
All life is born from me, starts from the Dharma, and is completed from the Dharma. |
是故，比丘！當 求方便，得作釋種子。 |
That’s why, bhikkhu! When you seek convenience, you can make seeds of release. |
如是，諸比丘！當作 是學。」 |
So it is, monks! Think of it as learning. " |
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. |
29.10 （一〇） |
29.10 (10) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾 時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四等心。 |
"There are four levels of mind. |
云何 為四？ |
Why is it four? |
慈、悲、喜、護，以何等故名為梵堂？ |
Compassion, compassion, joy, and protection, why is it called the Brahma Hall? |
比丘 當知，有梵、大梵名千，無與等者，無過上 者，統千國界，是彼之堂，故名為梵堂。 |
Bhikkhus, you should know that there are thousands of Brahmas and great Brahmas, and there is no one equal to them, and there is no one superior to them. They rule the boundaries of thousands of countries. This is his hall, so it is called the Brahma Hall. |
比丘！ 此四梵堂所有力勢，能觀此千國界，是故名 為梵堂。 |
Bhikkhu! All the power of these Four Brahma Halls can see the boundaries of thousands of countries, so it is called Brahma Hall. |
「是故，諸比丘！若有比丘欲度欲界 之天，處無欲之地者，彼四部之眾當求方 便，成此四梵堂。 |
"Therefore, bhikkhus! If there is a bhikkhu who wishes to reach the heaven of the desire realm and live in the land of no desire, the people of the four sects should find the means to build these four Brahma halls. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
增壹阿含經卷第二十一 |
Addition to the Agama Sutra Volume 21 |
30.1 （一）須陀 |
30.1 (1) Sota |
增壹阿含經卷第二十二 |
Addition to the Agama Sutra Volume 22 |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在摩竭國波沙山中，與 大比丘眾五百人俱。 |
At one time, the Buddha was in the Bosha Mountain in the country of Moja, together with five hundred great bhikkhus. |
爾時，世尊清旦從靜 室起，在外經行。 |
At that time, the World-Honored One rose from his quiet room on the Qing Dynasty to meditate outside. |
是時，須陀沙彌在世尊 後而經行。 |
At that time, Sotaka novice was walking behind the Blessed One. |
爾時，世尊還顧，謂沙彌曰： |
At that time, the World-Honored One returned his attention and addressed the novice monk: |
「我今 欲問卿義，諦聽！善思念之。」 |
I want to ask you about your righteousness today. Please listen carefully and think about it carefully. |
須陀沙彌對曰： |
Sota novice replied: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
是時，世尊告曰： |
At that time, the World Honored One said: |
「有常色及無常 色，為是一義？ |
"There is permanent form and impermanent form. Is this the same meaning? |
為有若干之貌？」 |
How many appearances does it have? " |
須陀沙彌白 佛言： |
The Buddha said: |
「有常色及與無常色者，此義若干，非 一義也。 |
"There are permanent colors and impermanent colors. This has several meanings, not just one meaning. |
所以然者，有常色者是內，無常 色者是外，以是之故，義有若干，非有一 也。」 |
Therefore, those with permanent color are internal, and those with impermanent color are external. For this reason, there are several meanings, not one. " |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！須陀！如汝所言，快 說此義，有常色、無常色，此義若干，非一義 也。 |
Excellent! Excellent! Sutuo! As you said, please tell me this meaning quickly. There are permanent forms and impermanent forms. This meaning is several, not just one. |
云何，須陀！有漏義、無漏義，為是一義？ |
Why, Sotuo! There is a missing meaning and there is no missing meaning. Is it the same meaning? |
為 若干義乎？」 |
How righteous is it? " |
須陀沙彌對曰： |
Sota novice replied: |
「有漏義、無漏義 是若干，非一義也。 |
"There are several meanings, and there are no meanings. They are not one meaning. |
所以然者，有漏義，是 生死結使； |
Therefore, there is a missing meaning, which is the connection between life and death; |
無漏義者，是涅槃之法。 |
The one who has no leakage of meaning is the method of Nirvana. |
以是之故， 義有若干，非一義也。」 |
For this reason, there are several righteousnesses, not just one righteousness. " |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！ 須陀！如汝所言，有漏是生死，無漏是涅槃。」 |
Excellent! Excellent! Soda! As you said, the presence of outflows is birth and death, and the absence of outflows is nirvana. |
世尊告曰： |
The World Honored One said: |
「聚法、散法，為是一義？ |
"Assembling Dharma and dispersing Dharma are the same thing? |
為是若干 義乎？」 |
How righteous is this? " |
須陀沙彌白佛言： |
Sota novice said to the Buddha: |
「聚法之色、散法之 色，此義若干，非一義也。 |
"The color of the gathering method and the color of the scattered method have several meanings, not just one. |
所以然者，聚法之 色者，四大形也； |
Therefore, the color of gathering Dharma is the four major forms; |
散法之色者，苦盡諦也。 |
The one who disperses the color of Dharma is the truth of the end of suffering. |
以 是言之，義有若干，非一義也。」 |
In this way, there are several righteousnesses, not just one righteousness. " |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！須陀！如汝所言，聚法之色、散法之 色，義有若干，非一義也。 |
"Excellent! Excellent! Sotuo! As you said, the color of gathering dharmas and the color of dispersing dharmas have several meanings, not just one. |
云何，須陀！受義、陰 義，為是一義？ |
Why, Sotuo! Shouyi and Yinyi, are they one righteousness? |
為有若干乎？」 |
How much is it? " |
須陀沙彌白 佛言： |
The Buddha said: |
「受與陰義有若干，非一義也。 |
"Feeling and Yin have several meanings, but they don't have the same meaning. |
所以 然者，受者，無形不可見； |
Therefore, the recipient, the recipient, is intangible and invisible; |
陰者，有色可見， 以是之故，義有若干，非一義也。」 |
Yin means color can be seen. For this reason, it has several meanings, not just one meaning. " |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！須陀！如汝所言，受義事有若干， 非一義也。」 |
"Excellent! Excellent! Sutuo! As you said, there are many kinds of righteousness, not just one." |
世尊告曰： |
The World Honored One said: |
「有字、無字，義有若干？ |
"With or without words, how many meanings are there? |
為是一義？」 |
For righteousness? " |
沙彌白佛言： |
The novice monk said to the Buddha: |
「有字、無字，義有若 干，非一義也。 |
"There are words and there are no words, and there are several meanings, not just one meaning. |
所以然者，有字者，是生死結； |
Therefore, if there is a word, it is the knot of life and death; |
無字者，是涅槃也。 |
The wordless one is nirvana. |
以是言之，義有若干，非 一義也。」 |
Therefore, there are several righteousnesses, not just one righteousness. " |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！須陀！如汝所 言，有字者，是生死； |
"Excellent! Excellent! Sotuo! As you said, the words with words are life and death; |
無字者，是涅槃。」 |
The wordless one is nirvana. " |
世尊告曰： |
The World Honored One said: |
「云何，須陀！何以故，名有字是生死，無字是涅 槃？」 |
"Why, Soda! Why is it that a name with a word means life and death, but a name without a word means Nirvana?" |
沙彌白佛言： |
The novice monk said to the Buddha: |
「有字者，有生、有死，有終、有 始，無字者，無生、無死，無終、無始。」 |
Those with words have life and death, an end, and a beginning; those without words have no life, no death, no end, and no beginning. |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！須陀！如汝所言，有字者，是生死之 法； |
"Excellent! Excellent! Sotuo! As you said, those who have words are the laws of life and death; |
無字者，是涅槃之法。」 |
The wordless one is the method of Nirvana. " |
爾時，世尊告沙彌 曰： |
At that time, the World-Honored One told the novice monk: |
「快說此言，今即聽汝為大比丘。」 |
Say this quickly, I will now hear that you are a great bhikkhu. |
爾時，世 尊還詣普集講堂，告諸比丘： |
At that time, the World-Honored One returned to the Puji Lecture Hall and told the monks: |
「摩竭國界快 得善利，使須陀沙彌遊此境界，其有以衣 被、飲食、床臥具、病瘦醫藥持供養者，亦得 善利； |
"Good benefits will be gained quickly in the realm of Moja, so if the Sota novices travel to this realm, and those who provide him with clothing, quilts, food and drink, beds and bedding, and medicine for the sick and thin, they will also gain good benefits; |
彼所生父母亦得善利，乃得生此須 陀比丘。 |
The parents of the child also received good benefits, and they were able to give birth to this Sotaka bhikkhu. |
若須陀比丘所生之家，彼家便為 獲其大幸。 |
If Bhikkhu Sota is born into a family, that family will be very lucky. |
我今告諸比丘，當學如須陀比 丘。 |
I now tell all bhikkhus that they should learn from Bhikkhu Sota. |
所以者何？ |
So what? |
此須陀比丘極為聰明，說法 無滯礙，亦無怯弱。 |
This Sota bhikkhu is extremely intelligent, and his Dharma is not hindered or timid. |
是故，諸比丘！當學如須 陀比丘！是，諸比丘！當作是學。」 |
Therefore, monks! You should learn from Situ Bhikkhu! Yes, monks! Think of it as learning. " |
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. |
30.2 （二）修摩 |
30.2 (2) Practice meditation |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹 園所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred great monks. |
爾時，世尊與無 央數之眾，前後圍遶而為說法。 |
At that time, the World Honored One and countless people surrounded him from front to back and preached the Dharma. |
爾時，有長老 比丘在彼眾中，向世尊舒脚而睡； |
At that time, there was an elder bhikkhu in the crowd, stretching his feet towards the Blessed One and sleeping; |
爾時，修 摩那沙彌年向八歲，去世尊不遠結加 趺坐，計念在前。 |
At that time, the novice monk Sumana was eight years old, and the deceased was not far away, sitting down together and thinking in front of him. |
爾時，世尊遙見長老比丘 舒脚而眠，復見沙彌端坐思惟。 |
At that time, the World-Honored One saw the elder monk sleeping with his feet stretched out in the distance, and saw the novice monk sitting upright and meditating. |
世尊見已， 便說此偈： |
When the World-Honored One saw this, he said this verse: |
「所謂長老者， 未必剃髮鬚， |
"The so-called elders do not necessarily shave their heads and beards. |
雖復年齒長， 不免於愚行。 |
Even though my teeth grow older, I am not immune to folly. |
若有見諦法， 無害於群萌， |
If there is a way to see the truth, it will do no harm to the group of cute people. |
捨諸穢惡行， 此名為長老。 |
Abandoning all filthy and evil deeds, this person is called an elder. |
我今謂長老， 未必先出家， |
Now that I am called an elder, I do not necessarily have to become a monk first. |
修其善本業， 分別於正行。 |
Cultivate your good deeds and separate yourself from the right conduct. |
設有年幼少， 諸根無漏缺， |
If there are young and young, all the roots are flawless, |
此謂名長老， 分別正法行。」 |
This is called an elder, who distinguishes between righteous conduct and Dharma conduct. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等頗見此長老舒 脚而睡乎？」 |
Have you seen this elder sleeping with his feet stretched out? |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！我等悉 見。」 |
World Honored One! I'll see you soon. " |
世尊告曰： |
The World Honored One said: |
「此長老比丘五百世中恒為龍 身，今設當命終者，當生龍中。 |
"This elder bhikkhu has been in the body of a dragon for five hundred lives. Now, if he is about to die, he will be reborn in a dragon body. |
所以然者， 無有恭敬之心於佛、法、眾。 |
Therefore, one has no respect for the Buddha, the Dharma, and others. |
若有眾生無恭 敬之心於佛、法、眾者，身壞命終，皆當生龍 中。 |
If there are sentient beings who have no respect for the Buddha, the Dharma, and all beings, their bodies will be destroyed and their lives will end, and they will all be reborn in a dragon. |
汝等頗見修摩那沙彌年向八歲，去我 不遠，端坐思惟？」 |
You have seen that the novice monk Xiumana is eight years old. He is not far from me and is sitting and thinking. " |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
是 時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「此沙彌却後七日，當得 四神足，及得四諦之法，於四禪而得自在， 善修四意斷。 |
"Seven days after this novice monk has passed away, he should have attained the four divine powers and the Dharma of the Four Noble Truths, become at ease with the Four Meditations, and be good at cultivating the Four Mind Breaks. |
所以然者，此修摩那沙彌，有 恭敬之心向佛、法、眾。 |
Therefore, this practicing mana novice has a heart of respect for the Buddha, the Dharma, and all the people. |
以是之故，諸比丘！恒 當勤加恭敬佛、法、之眾。 |
For this reason, monks! Always be diligent in respecting the Buddha, the Dharma, and all the people. |
如是，諸比丘！當作 是學。」 |
So it is, monks! Think of it as learning. " |
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. |
30.3 （三） |
30.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時世尊與大比丘眾千二百五十人俱。 |
At that time, the World-Honored One and the great bhikkhus gathered together with one thousand two hundred and fifty people. |
爾時，有長者名阿那邠邸，饒財多寶： |
At that time, there was an elder named Anapidi, who was rich in wealth and treasures: |
金銀、 珍寶、車 璩 、馬瑙、真珠、虎魄、水精、琉璃、象、馬、牛、羊、 奴婢、僕使，不可稱計。 |
Gold, silver, treasures, chariots, agates, pearls, tiger souls, water essences, colored glazes, elephants, horses, oxen, sheep, slaves, and servants cannot be counted. |
爾時，滿富城中有長 者名滿財，亦饒財多寶： |
At that time, there was an elder in the city of Manfu who was famous for his wealth and had many treasures: |
車 璩 、馬瑙、真珠、虎魄、 水精、琉璃、象、馬、牛、羊、奴婢、僕使，不可稱量，復 是阿那邠邸長者少小舊好，共相愛敬，未曾 忘捨。 |
Cars, agates, pearls, tiger souls, water essences, colored glazes, elephants, horses, oxen, sheep, slaves and servants are all immeasurable. They are all the old and young friends of Anapidian, who love and respect each other together. Forget about giving up. |
然復阿那邠邸長者恒有數千萬珍寶 財貨，在彼滿富城中販賣，使滿財長者經 紀將護； |
However, the elder Anāpidi always has tens of millions of treasures and goods, which are sold in the city of Manfu, so that the elder Manfu has agents to protect him; |
然滿財長者亦有數千萬珍寶財貨， 在舍衛城中販賣，使阿那邠邸長者經紀 將護。 |
However, the rich elders also have tens of millions of treasures and goods, which are sold in Savatthi City, and the elders of Anapudi are agents and generals to protect them. |
是時，阿那邠邸有女名修摩提，顏貌端 正，如桃華色，世之希有。 |
At that time, there was a girl named Xiumati in Anapai's residence. She had a good-looking face and a peach-like color, which was rare in the world. |
爾時，滿財長者有 少事緣到舍衛城，往至阿那邠邸長者家， 到已，就座而坐。 |
At that time, a wealthy elder came to Savatthi City due to some business. He went to the elder's house in Anapudi. When he arrived, he took a seat. |
是時，修摩提女從靜室出， 先拜跪父母，後拜跪滿財長者，還入靜室。 |
At that time, the girl Xiumati came out of the quiet room. She knelt down first to her parents, then to the wealthy elders, and then returned to the quiet room. |
爾時，滿財長者見修摩提女顏貌端正，如桃 華色，世之希有，見已，問阿那邠邸長者曰： |
At that time, the wealthy elder saw the beautiful Xiumati girl, who was as beautiful as a peach blossom and was rare in the world. When he saw her, he asked the elder of Anaxudi, saying: |
「此是誰家女？」 |
"Whose daughter is this?" |
阿那邠邸報曰： |
Anabidi reported: |
「向者女者，是我 所生。」 |
The woman Xiangzhe is born to is me. |
滿財長者曰： |
The wealthy elder said: |
「我有小息，未有婚對，可 得適 貧 家不？」 |
I have a short period of rest and no marriage partner. Can I live in a poor family? |
是時，阿那邠邸長者報曰： |
At that time, the elder of Anaxudi reported: |
「事 不宜爾。」 |
The situation is not suitable for you. |
滿財長者曰： |
The wealthy elder said: |
「以何等故事不宜爾？ |
"Why is this story inappropriate for you? |
為以姓望？ |
Why do you want to have a surname? |
為以財貨耶？」 |
For wealth? " |
阿那邠邸長者報 曰： |
The elder of Anapidian reported: |
「種姓、財貨足相詶匹，但所事神祠與我 不同，此女事佛釋迦弟子，汝等事外道異 學，以是之故不赴來意。」 |
We are of equal caste and wealth, but the shrines we serve are different from mine. This woman is a disciple of the Buddha Sakyamuni, and you are followers of heretics. That is why you did not go where you came. |
時，滿財長者曰： |
At that time, the wealthy elder said: |
「我等所事自當別祀，此女所事別自供養。」 |
"What we do should be sacrificed separately, and what this woman does should be supported by herself." |
阿那邠邸長者曰： |
The elder of Anaxidi said: |
「我女設當適汝家者，所 出財寶不可稱計，長者亦當出財寶不 可稱計。」 |
If my daughter is suitable for your family, she will give you a treasure that is immeasurable, and the elders should also give you a treasure that is immeasurable. |
滿財長者曰： |
The wealthy elder said: |
「汝今責幾許財寶？」 |
How much treasure are you responsible for now? |
阿 那邠邸長者曰： |
The elder of Anaxidi said: |
「我今須六萬兩金。」 |
I need sixty thousand taels of gold now. |
是時，長 者即與六萬兩金。 |
At that time, the elder received sixty thousand taels of gold. |
時，阿那邠邸長者復作是 念： |
At that time, the elder of Anapidi recited: |
「我以方便前却，猶不能使止。」 |
I used convenience to move forward, but I couldn't stop it. |
語彼長 者曰： |
The elder said to him: |
「設我嫁女，當往問佛，若世尊有所 教勅，當奉行。」 |
Suppose I marry a daughter. I should go and ask the Buddha. If the World Honored One has any teachings, I should follow them. |
是時，阿那邠邸長者假設 事務，如似小行，即出門往至世尊所，頭面 禮足，在一面立。 |
At that time, the elder Anāpidi assumed some business, and went out to the Supreme Honored One's place. He stood on one side with his head, face, and feet bowed. |
爾時，阿那邠邸長者白世 尊曰： |
At that time, Bai Shizun, the elder of Anapidian Palace, said: |
「修摩提女為滿富城中滿財長者所 求，為可與？ |
"Daughter Xiumati is wanted by a wealthy elder in Manfu City. Is it acceptable to give her to her? |
為不可與乎？」 |
Why don't you care? " |
世尊告曰： |
The World Honored One said: |
「若當 修摩提女適彼國者，多所饒益，度脫人 民不可稱量。」 |
If the girl Xiu Modhi is suitable for that country, she will benefit a lot and save the people beyond measure. |
是時，阿那邠邸長者復作是 念： |
At that time, the elder Anapidi repeated these words: |
「世尊以方便智應適彼土。」 |
The World Honored One adapts himself to that land with expedient wisdom. |
是時，長者頭 面禮足，遶佛三匝便退而去，還至家中，供 辦種種甘饌飲食與滿財長者。 |
At that time, the elder bowed his head, bowed his head, walked around the Buddha three times, and then retreated. He returned to his home and offered various delicious food and drinks to the wealthy elder. |
滿財長者曰： |
The wealthy elder said: |
「我用此食為？ |
"What do I use this for? |
但嫁女與我不也？」 |
But isn’t it the same with me as a married woman? " |
阿那邠邸 曰： |
Anaxidi said: |
「意欲爾者便可相從。 |
"Whoever wishes to do so can comply. |
却後十五日，使兒 至此。」 |
Fifteen days later, the messenger came here. " |
作此語已，便退而去。 |
Having said this, he retreated. |
是時，滿財長者 辦具所須，乘寶羽之車，從八十由延內 來； |
At that time, the wealthy elder came from eighty miles away in Baoyu's chariot, having all the necessary supplies. |
阿那邠邸長者復莊嚴己女，沐浴香熏， 乘寶羽之車，將此女往迎滿財長者男，中 道相遇。 |
The elder of Anapidian Palace restored his daughter, bathed in incense, and rode in Baoyu's car to meet the wealthy elder man. They met on the middle road. |
時，滿財長者得女便將至滿富城 中。 |
At that time, the wealthy elder got a daughter and came to Manfu City. |
爾時，滿富城中人民之類各作制限： |
At that time, the people in Manfu City made various restrictions: |
「若此 城中有女出適他國者，當重刑罰； |
“If any girl in this city goes out to another country, she shall be severely punished; |
若復他 國取婦將入國者，亦重刑罰。」 |
If he returns to another country and takes his wife, he will be punished severely. " |
爾時，彼國有 六千梵志，國人所奉制限，有言： |
At that time, there were six thousand Brahmāzhi in that country, and the people of that country were restricted, saying: |
「設犯制者， 當飯六千梵志。」 |
Those who set up a crime will be given six thousand brahma as a meal. |
爾時，長者自知犯制，即飯 六千梵志。 |
At that time, the elder knew that he had violated the law, so he ate six thousand Brahma books. |
然梵志所食，均食 ［月＊者］ 肉，及 ［月＊者］ 肉羹， 重釀之酒。 |
However, what Fanzhi eats is meat from [the moon* person], meat soup from [the moon* person], and brewed wine. |
又梵志所著衣服，或被白 ［疊＊毛］ ，或 披毳衣。 |
In addition, the clothes worn by Brahma Zhi were either covered with white [stacked * hair] or covered with velvet clothes. |
然彼梵志之法，入國之時，以衣偏 著右肩，半身露見。 |
However, when Brahma Zhi Dharma entered the country, his clothes were tilted to his right shoulder, with half of his body exposed. |
爾時，長者即白： |
At that time, the elder became white: |
「時到， 飲食已具。」 |
When the time comes, food and drink are ready. |
是時，六千梵志皆偏著衣裳，半 身露見，入長者家。 |
At that time, all the six thousand Brahmas, with their clothes half exposed, entered the elder's home. |
時，長者見梵志來，膝行 前迎，恭敬作禮，最大梵志舉手稱善，前抱 長者項，往詣坐所，餘梵志者各隨次而 坐。 |
At that time, when the elder saw Brahma Zhi coming, he knelt forward to greet him and made a respectful salute. The eldest Brahma Zhi raised his hands to say good deeds, hugged the elder's neck and went to where he was sitting. The other Brahma Zhi followed suit and sat down. |
爾時，六千梵志坐已定訖。 |
At that time, the six thousand Brahmas had finished sitting. |
時，長者語修摩 提女曰： |
At that time, the elder said to Xiuma and Tinu: |
「汝自莊嚴，向我等師作禮。」 |
You solemnly bow to our masters. |
修摩提 女報曰： |
The female reporter of Xiumodi said: |
「止！止！大家，我不堪任向裸人禮。」 |
Stop! Stop! Everyone, I cannot tolerate saluting a naked person. |
長者曰： |
The elder said: |
「此非裸人，非不有慚； |
“This is not a naked person, and it is not without shame; |
但所著衣者， 是其法服。」 |
But the person wearing the clothes is the robe of his dharma. " |
修摩提女曰： |
The girl Xiumati said: |
「此無慚愧之人，皆共 露形體在外，有何法服之用？ |
"These people who have no shame are all exposed together. What is the use of being enslaved by the law? |
長者願聽！世 尊亦說有二事因緣，世人所貴。 |
Elders are willing to listen! The World Honored One also said that there are two things that are highly valued by the world. |
所謂有慚、有 愧。 |
The so-called shame and guilt. |
若當無此二事者，則父母、兄弟、宗族五 親，尊卑高下則不可分別。 |
If these two things do not exist, then the five relatives of parents, brothers, and clan cannot be distinguished in terms of superiority and inferiority. |
如今有雞、犬、 ［月＊者］ 、 羊、驢、騾之屬，皆共同類無有尊卑。 |
Today there are roosters, dogs, [moon* ones], sheep, donkeys, and mules, all of the same kind without any superiority or inferiority. |
以有此 二法在世故，則知有尊卑之異。 |
Since these two dharmas exist in the world, we know that there is a difference between respect and inferiority. |
然此等之 人離此二法，似雞、犬、 ［月＊者］ 、羊、驢、騾同群，實不 堪任向作禮拜。」 |
However, these people, apart from these two Dharmas, are like chickens, dogs, sheep, donkeys, and mules in a herd, unable to worship in any direction. " |
時，修摩提夫語其婦曰： |
At that time, Xiumatifu said to his wife: |
「汝 今可起向我等師作禮，此諸人皆是我所事 之天。」 |
You can stand up and pay homage to our teachers now. All of these people are the heavens where I work. |
修摩提女報曰： |
The female Xiumodi reported: |
「且止！族姓子！我不堪 任向此無慚愧裸人作禮； |
"Stop it! Son of the clan! I can't bear to salute this shameless naked man; |
我今是人向驢 犬作禮。」 |
Now I am a human being who salutes donkeys and dogs. " |
夫復語曰： |
The husband replied: |
「止！止！貴女！勿作是言，自 護汝口，勿有所犯。 |
Stop! Stop! My dear lady! Don't say that. Guard your mouth and don't do anything wrong. |
此亦非驢，復非誑惑， 但所著之衣，正是法衣。」 |
This is neither a donkey nor a deceiver, but the robe he wears is exactly the Dharma robe. " |
是時，修摩提女涕零 悲泣，顏色變異，並作是說： |
At that time, the girl Shumaddhi burst into tears, her color changed, and she said: |
「我父母五親寧 形毀，五刻斷其命根，終不墮此邪見之中。」 |
My parents' five relatives would rather have their bodies destroyed and their life roots cut off for five moments, so that they will never fall into this wrong view. |
時，六千梵志各共高聲而作是說： |
At that time, six thousand Brahmins all raised their voices and said: |
「止！止！長者！ 何故使此婢罵詈乃爾？ |
Stop! Stop! Elder! Why do you make this maid scold Channer? |
若見請者，時供辦 飲食。」 |
If you see someone who asks, you will be provided with food and drink. " |
是時，長者及修摩提夫即辦 ［月＊者］ 肉、 ［月＊者］ 肉 羹、重釀之酒，食六千梵志，皆使充足。 |
At that time, the elders and the practicing monks prepared [month* person] meat, [month* person] meat soup, brewed wine, and ate six thousand brahma to make them sufficient. |
諸梵 志食已，少多論議，便起而去。 |
When all the Brahma's had finished eating, they discussed a few things and then got up and left. |
是時，滿財長者 在高樓上，煩冤愁惋，獨坐思惟： |
At that time, the wealthy and elderly man was sitting in a high building, worried about his grievances and sorrows, sitting alone and thinking: |
「我今取此 來，便為破家，無異辱我門 戶。」 |
If I take this place now, it will ruin my family and bring disgrace to my family. |
是時，有梵志 名修跋，得五通，亦得諸禪，然滿財長者所 見貴重。 |
At that time, there was a man who was famous in the Brahma Chronicles and practiced postscripts. He had obtained the five powers and also obtained various kinds of Zen. |
時，修跋梵志而作是念： |
At that time, while practicing the Brahma Chronicles, I thought: |
「我與長者 別來日久，今可往相見。」 |
The elder and I have been separated for a long time, but now we can see each other. |
是時，梵志入滿富城， 往詣長者家，問守門者曰： |
At that time, Fanzhi entered Manfu City, went to the home of the elder Yi, and asked the gatekeeper: |
「長者今為所在？」 |
Where is the elder now? |
守門人報曰： |
The gatekeeper reported: |
「長者在樓上，極為愁憂，大不 可言。」 |
The elder is upstairs, extremely sad and unspeakable. |
時，梵志徑上樓上，與長者相見，梵志 問長者曰： |
At that time, Fanzhi went upstairs and met the elder. Fanzhi asked the elder: |
「何故愁憂乃至於斯，無縣官、盜 賊、水、火災變所侵抂乎？ |
"Why do you worry so much that you are not affected by magistrates, thieves, floods, or fires? |
又非家中不和順 耶？」 |
It’s not because the family is not harmonious, right? " |
長者報曰： |
The elder reported: |
「無有縣官、盜賊之變，但小家 中事緣不遂。」 |
There are no changes in the county magistrate or thieves, but things are not going well in the small family. |
梵志問曰： |
Fanzhi asked: |
「須聞其狀，有何事 緣？」 |
I need to hear what happened. What's the reason? |
長者報曰： |
The elder reported: |
「昨日為兒娶婦，又犯國限； |
“Yesterday I married a wife for my son and violated the national limits; |
五 親被辱，請諸師在舍，將兒婦往禮拜而不 從命。」 |
5. When a relative is humiliated, he invites all the teachers to stay at home and sends his daughter-in-law to worship her, but she refuses to obey. " |
梵志修跋報曰： |
The revised postscript of Fanzhi says: |
「此女家者，為在何國 近遠娉娶？」 |
In what country did this girl come to marry, near and far? |
長者曰： |
The elder said: |
「此女舍衛城中阿那邠邸 女。」 |
This is a girl from Anapadi in Savatthi City. |
時，彼梵志修跋聞此語已，愕然驚怪，兩 手掩耳，而作是說： |
At that time, when Brahma Zhixiu heard these words, he was astonished and surprised. He covered his ears with his hands and said: |
「咄！咄！長者！甚奇！甚特！此 女乃能故在，又不自殺，不投樓下，甚是大 幸。 |
"Hey! Hey! Elder! How strange! What a special thing! This woman is able to stay alive without committing suicide or throwing herself downstairs. It is a great blessing. |
所以然者，此女所事之師，皆是梵行之 人，今日現在，甚奇！甚特！」 |
Therefore, the teachers that this woman works for are all people of the holy line. It is very strange today! Shit! " |
長者曰： |
The elder said: |
「我聞汝語， 復欲嗤笑。 |
"When I heard your words, I wanted to laugh again. |
所以然者，汝為外道異學，何故 歎譽沙門釋種子行？ |
So, if you are a heretic, why do you praise the practice of the ascetic monk? |
此女所事之師，有何 威德？ |
What power does this woman have as a teacher? |
有何神變？」 |
What's the magic change? " |
梵志報言： |
Brahma Zhi reports: |
「長者！欲聞此 女師神德乎？ |
"Elder! Do you want to hear this? Is the female teacher so virtuous? |
我今粗說其原。」 |
I will briefly explain the reason now. " |
長者曰： |
The elder said: |
「願聞 其說。」 |
Want to hear what he has to say. |
梵志報曰： |
Fanzhi reported: |
「我昔日詣雪山北人間乞食， 得食已，飛來詣阿耨達泉。 |
"I used to go to the world in the north of the Snow Mountain to beg for food. When I had enough to eat, I flew to the Aunta Spring. |
時，彼天、龍、鬼神遙 見我來，皆護持刀劍而來向我，並語我 言： |
At that time, when the gods, dragons, ghosts and gods saw me coming from afar, they all came to me with swords in hand and said to me: |
『修跋仙士，莫來止此泉邊，莫污辱此 泉； |
"Immortal cultivators, please do not come to stop this spring, and do not insult this spring; |
設不隨我語者，正爾命根斷壞！』我聞此 語，即離彼泉不遠而食。 |
If you don't follow my words, your life will be destroyed! ’ When I heard this, I went to eat not far from the spring. |
「長者當知，此女所 事之師，最小弟子名均頭沙彌，然此沙彌亦 至雪山北乞食，飛來詣阿耨達泉，叉手 執塜間死人之衣，血垢污染。 |
"Elders should know that the youngest disciple of this woman's teacher is a novice named Juntou. However, this novice also goes to the north of the snow mountain to beg for food, flies to Aunta Spring, and crosses his hands to hold the clothes of the dead among them, stained by blood and dirt. |
是時，阿耨達大 神天、龍、鬼神皆起前迎，恭敬問訊： |
At this time, Aunta, the great god, heaven, dragons, ghosts and gods all came forward to greet them and respectfully asked: |
『善來，人師， 可就此坐。』 |
"Shanlai, my master, you can sit here." 』 |
時，均頭沙彌往至泉水之處。 |
At that time, Juntou novice went to the spring. |
又 復長者，當泉水中央有純金之案。 |
Again, if you are an elder, there should be a case of pure gold in the center of the spring. |
爾時，沙 彌以此死人之衣，漬著水中； |
At that time, the novice monk's clothes of a dead man were soaked in the water; |
却後坐食，食 竟，盪鉢，在金案上結加趺坐，正身正意，繫 念在前，便入初禪，從初禪起，入第二禪； |
After that, he sat down to eat. After eating, he swayed his alms bowl, sat cross-legged on the golden table, straightened his body and mind, and with his thoughts in front, he entered the first jhana. From the first jhana, he entered the second jhana; |
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, entering the fourth jhana; |
從第四禪起，入空處； |
Starting from the fourth jhana, enter the space; |
從空處起，入識 處； |
Starting from the place of emptiness, entering the place of consciousness; |
從識處起，入不用處； |
Starting from the point of consciousness, entering the point of no use; |
從不用處起，入有 想無想處； |
Starting from the place of no use, enter the place of being and thinking without thinking; |
從有想無想處起，入滅盡三昧； |
Starting from the place where there is no thought, one enters the samadhi of cessation; |
從滅盡三昧起，入炎光三昧； |
From the samadhi of annihilation, enter the samadhi of flame and light; |
從炎光三昧 起，入水氣三昧； |
Starting from the Samadhi of Flame and Light, one enters the Samadhi of Water and Air; |
從水氣三昧起，入炎光三 昧，次復入滅盡三昧，次復入有想無想三 昧，次復入不用處三昧，次復入識處三昧， 次復入空處三昧，次復入四禪，次復入三 禪，次復入二禪，次復入初禪，從初禪起而 浣死人之衣。 |
From the Samadhi of Water and Air, one enters the Samadhi of Flame and Light, and then returns to the Samadhi of Cessation, and then returns to the Samadhi of Perception and No-Thinking, and returns to the Samadhi of the Place of Uselessness, and returns to the Samadhi of the Place of Consciousness, and returns to the Samadhi of the Space, and then returns to the Samadhi of the Space. Enter the fourth jhana, then enter the third jhana, then enter the second jhana, and then enter the first jhana. From the first jhana, you can wear the clothes of a dead person. |
是時，天、龍、鬼神或與蹹衣者，或 以洗者，或取水而飲者。 |
At that time, gods, dragons, ghosts and gods would be with people who were wearing clothes, washing people, or getting water to drink. |
爾時，浣衣已，舉著 空中而曝之。 |
At that time, the clothes were washed, and he held it up in the air to expose it. |
爾時，彼沙彌收攝衣已，便 飛在空中，還歸所在。 |
At that time, the novice monk had put away his clothes, flew in the air, and returned to his place. |
「長者當知，我爾時遙 見而不得近。 |
"Elders, you should know that I can see you from afar but cannot come near. |
此女所事之師，最小弟子有 此神力，況復最大弟子有何可及乎？ |
The youngest disciple of this woman’s teacher has such magical power, how can the oldest disciple be able to reach it? |
何況 彼師如來、至真、等正覺而可及乎？ |
How much more is it that the Tathagata, the most true, and the fully enlightened Master is within reach? |
觀此義已， 而作是說： |
After observing this meaning, he said: |
『甚奇！甚特！此女乃能而不自殺， 不斷命根。』 |
"It's amazing! Shit! This woman is able to avoid committing suicide and maintain her vitality. 』 |
」 |
|
是時，長者語梵志曰： |
At that time, the elder said to Brahma: |
「我等可得 見此女所事師乎？」 |
Can we see what this woman is doing? |
梵志報曰： |
Fanzhi reported: |
「可還問此 女。」 |
But you still ask this woman. |
是時，長者問須摩提女曰： |
At that time, the elder asked the Sumati girl: |
「吾今欲得見 汝所事師，能使來不乎？」 |
I want to see the teacher you are working for now. Can he come? |
時，女聞已，歡喜踊 躍，不能自勝，而作是說： |
At that time, when the woman heard about it, she jumped for joy and couldn't help herself, so she said: |
「願時辦具飲食， 明日如來當來至此，及比丘僧。」 |
I wish to prepare food and drink at that time, and the Tathagata will come here tomorrow to meet the bhikkhu monks. |
長者報曰： |
The elder reported: |
「汝今自請，吾不解法。」 |
"You are asking yourself now, but I don't understand the method." |
是時，長者女沐浴身 體，手執香爐，上高樓上，叉手向如來，而 作是說： |
At that time, the elder woman took a bath, held an incense burner in her hand, went up to the high building, crossed her hands towards the Tathagata, and said: |
「唯願世尊當善觀察無能見頂者， 然世尊無事不知，無事不察，女今在此困 厄，唯願世尊當善觀察。」 |
I only hope that the World-Honored One will be good at observing those who have no ability to reach the top. However, the World-Honored One does not know anything and does not observe everything. I am in trouble here. I only hope that the World-Honored One will be good at observing. |
又以此偈而歎 曰： |
He also sighed with this verse and said: |
「觀世靡不周， 佛眼之所察， |
"Looking at the world without a thorough understanding, what the Buddha's eyes observe, |
降鬼諸神王， 及降鬼子母。 |
The gods and kings who subdue ghosts, and the mothers and sons who subdue ghosts. |
如彼噉人鬼， 取人指作鬘， |
Just like the ghost that eats people, takes people's fingers and makes them into garlands, |
後復欲害母， 然佛取降之。 |
Later, he wanted to harm his mother again, but the Buddha took her and surrendered her. |
又在羅閱城， 暴象欲來害， |
Also in Luo Yue City, a violent elephant wanted to do harm. |
且如自歸命， 諸天歎善哉。 |
And if you return to your destiny, the heavens will sigh that it is good. |
復至馬提國， 復值惡龍王， |
Return to the country of Mati, and return to the role of the evil dragon king. |
見密迹力士， 而龍自歸命。 |
When a strong man sees a secret trace, the dragon will return to his destiny. |
諸變不可計， 皆使立正道， |
All changes are unpredictable, but they all lead to the establishment of the right path. |
我今復值厄， 唯願尊屈神。」 |
Now that I am in trouble, I only wish to humble myself to God. " |
爾時香如雲， 玄在虛空中， |
At that time, the fragrance was like clouds, mysterious in the sky, |
遍滿祇洹舍， 住在如來前。 |
The house is full of Jihuan, and he lives in front of the Tathagata. |
諸釋虛空中， 歡喜而作禮， |
In the sky, all the disciples performed rituals with joy, |
又見香在前， 須摩提所請。 |
I also saw the incense in front of me, Sumati invited me. |
雨諸種種花， 而不可計量， |
It rains all kinds of flowers, but it is immeasurable. |
悉滿祇洹林， 如來笑放光。 |
The Tathagata is smiling brightly all over the Jihuan forest. |
爾時，阿難見祇洹中有此妙香。 |
At that time, Ananda saw this wonderful fragrance in Jihuan. |
見已，至世 尊所。 |
See you, go to the place of the World Honored One. |
到已，頭面禮足，在一面立。 |
When you have arrived, stand with your head and face bowed to one side. |
爾時，阿難 白世尊言： |
At that time, Ananda said to the World-Honored One: |
「唯願，世尊！此是何等香，遍滿祇 洹精舍中？」 |
Only, World Honored One! What kind of fragrance is this that fills the Jhuan Jingshe? |
世尊告曰： |
The World Honored One said: |
「此香是佛使，滿富城 中須摩提女所請。 |
"This incense was requested by the Buddha's envoy from Sumati in Manfu City. |
汝今呼諸比丘！盡集一 處而行籌，作是告勅： |
You now call upon all the monks! Gather them all in one place and make preparations, and give this edict: |
『諸比丘有漏盡阿羅 漢，得神足者，便取舍羅，明日當詣滿富城 中，受須摩提請。』 |
"Bhikkhus, if you are an Arahant with all the leaks, and you have attained the divine power, you will take Salara. Tomorrow, you will go to Manfu City to receive invitations from Soma. 』 |
」 |
|
阿難白佛： |
Ananda said to the Buddha: |
「如是。 |
"That's right. |
世尊！」是時， 阿難受佛教已。 |
World Honored One! "At that time, Ananda had embraced Buddhism. |
即集諸比丘在普會講堂， 而作是念： |
Then he gathered all the monks in the general meeting hall and said this: |
「諸有得道羅漢者，便取舍羅。」 |
Anyone who has achieved enlightenment will choose Saluo. |
當於爾時，眾僧上坐，名君頭波漢，得須陀 洹，結使未盡，不得神足。 |
At that time, all the monks were sitting on the throne. The king named Toubo Han received the Sotapanna, but the knot had not been completed and he could not get the divine foot. |
是時，上坐而作是 念： |
At that time, sit down and think: |
「我今大眾之中最是上坐，又結使未盡，未 得神足，我明日不能得至滿富城中食； |
I am the most powerful person among the people today, and I have not yet finished all my ties, and I have not been satisfied with the spirit. I will not be able to eat in Manfu City tomorrow. |
然 如來眾中最下坐者，名均頭沙彌，此有神足， 有大威力，得至彼受請，我今亦當往受彼 請。」 |
However, the one who sits lowest among the Tathagatas is named Juntou novice. He has divine feet and great power. He has been invited to accept his invitation. I should also go to accept his invitation now. " |
爾時，上坐以心清淨，居在學地而受舍 羅。 |
At that time, he sat down with his mind pure, stayed in the place of learning, and received sāra. |
爾時，世尊以天眼清淨，見君頭波漢 居學地而受舍羅，即得無學。 |
At that time, the World-Honored One, with his pure eyes, saw the king's head, Bo Han, living in the place of learning and receiving relics, that is, he had no learning. |
爾時，世尊 告諸比丘： |
At that time, the World-Honored One told the monks: |
「我弟子中第一受舍羅者，君頭 波漢比丘是也。」 |
The first person among my disciples to receive sara is Juntou Bohan Bhikkhu. |
爾時，世尊告諸神足比丘， 大目連、大迦葉、阿那律、離越、須菩提、優毘 迦葉、摩訶迦匹那、尊者羅云、均利般特、 均頭沙彌： |
At that time, the World-Honored One told all the holy bhikkhus: Mahāmulāyāna, Mahākassapa, Anārüdha, Liyue, Subhuti, Upikassapa, Mahakapina, the Venerable Loyun, Junlipanth, Juntou Novice: |
「汝等以神足先往至彼城中。」 |
You will go to that city first with your feet. |
諸 比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
是時，眾僧使人，名曰 乾荼，明日清旦，躬負大釜，飛在空中，往至 彼城。 |
At that time, the monks sent a man named Qiantu to carry a cauldron and fly in the air to the other city tomorrow, Qing Dynasty. |
是時，彼長者及諸人民，上高樓上欲 覲世尊，遙見使人負釜而來。 |
At that time, the elders and other people went up to a high building to pay homage to the World Honored One. They saw envoys carrying cauldrons coming from a distance. |
時，長者與 女便說此偈： |
At that time, the elder and his daughter said this verse: |
「白衣而長髮， 露身如疾風， |
"Clothed in white, with long hair, exposed like the wind, |
又復負大釜， 此是汝師耶？」 |
He carries the cauldron again. Is this your master? " |
是時，女人復以偈報曰： |
At this time, the woman replied with a verse: |
「此非尊弟子， 如來之使人， |
"This is not an honorable disciple, an envoy of the Tathagata, |
三道具五通， 此人名乾茶。」 |
Three props and five links, this person’s name is Qiancha. " |
爾時，乾茶使人，遶城三匝，往詣長者家。 |
At that time, Gancha sent people around the city three times to visit the elder's home. |
是 時，均頭沙彌化作五百華樹，色若干種，皆悉 敷茂，其色甚好優鉢蓮華； |
At that time, the Juntou novice monk transformed into five hundred flower trees, with several colors, all of which were covered with luxuriant flowers. Their color was very good and the bowl lotus flower was the best. |
如是之華不可 計限，往至彼城。 |
Such flowers are immeasurable and can reach the other city. |
是時，長者遙見沙彌來，復 以此偈問曰： |
At that time, the elder saw the novice coming from a distance and asked this verse again: |
「此華若干種， 盡在虛空中， |
"Several kinds of these flowers are all in the sky, |
又有神足人， 為是汝師乎？」 |
There is also a man with extraordinary abilities. Do you think he is your master? " |
是時，女復以偈報曰： |
At this time, the woman replied with a verse: |
「須跋前所說， 眾上沙彌者， |
"Subasa said before, all the novice monks, |
師名舍利弗， 是彼之弟子。」 |
The teacher's name is Shariputra, and he is his disciple. " |
是時，均頭沙彌遶城三匝，往詣長者家。 |
At that time, Juntou novice walked around the city three times and went to the elder's home. |
是時， 尊者般特化作五百頭牛，衣毛皆青； |
At that time, the Venerable Pante transformed into five hundred cows, whose clothes and hair were all green; |
在牛 上結加趺坐，往詣彼城。 |
Sitting cross-legged on the ox, we went to the other city. |
是時，長者遙見，復 以此偈問女曰： |
At that time, the elder saw him from afar and asked the girl again this verse: |
「此諸大群牛， 衣毛皆青色， |
"These large herds of cattle are all blue in color. |
在上而獨坐， 此是汝師耶？」 |
Sitting alone above, is this your master? " |
女復以偈報曰： |
The woman responded with a verse and said: |
「能化千比丘， 在耆域園中， |
"Able to transform thousands of bhikkhus, in the garden of Qiyu, |
心神極為朗， 此名為般特。」 |
The mind is extremely bright, this is called Pante. " |
爾時，尊者周利般特遶彼城三匝已，往詣長 者家。 |
At that time, the Venerable Zhou Lipante walked around the city three times and went to the elder's home. |
爾時，羅云復化作五百孔雀，色若干種； |
At that time, Luo Yun turned into five hundred peacocks, with various colors; |
在上結加趺坐，往詣彼城。 |
Sit down on the knot and go to the other city. |
長者見已，復以 此偈問女曰： |
Seeing this, the elder asked the girl again with this verse: |
「此五百孔雀， 其色甚為妙， |
"The color of these five hundred peacocks is very wonderful. |
如彼軍大將， 此是汝師耶？」 |
Like the general of that army, is this your master? " |
時，女復以此偈報曰： |
At that time, the woman responded with this verse and said: |
「如來說禁戒， 一切無所犯， |
"The Tathagata teaches the prohibitions, and there is no need to violate them. |
於戒能護戒， 佛子羅云者。」 |
The one who can protect the precepts is Luo Yun, the disciple of Buddha. " |
是時，羅云遶城三匝，往詣長者家。 |
At that time, Luo Yun walked around the city three times and went to the elder's home. |
是時，尊者 迦匹那化作五百金翅鳥，極為勇猛； |
At that time, the Venerable Kapina transformed into five hundred golden-winged birds, extremely brave; |
在上 結加趺坐，往詣彼城。 |
Sit down on the ground and go to the other city. |
時，長者遙見已，復以 此偈問女曰： |
At that time, the elder saw her from a distance and asked the girl again with this verse: |
「五百金翅鳥， 極為盛勇猛， |
"Five hundred golden-winged birds, extremely powerful and brave, |
在上無所畏， 此是汝師耶？」 |
There is nothing to fear above. Is this your master? " |
時，女以偈報曰： |
At that time, the woman responded with a verse: |
「能行出入息， 迴轉心善行， |
"Be able to breathe in and out, turn your mind and do good deeds, |
慧力極勇盛， 此名迦匹那。」 |
The power of wisdom is extremely strong, and his name is Kapina. " |
時，尊者迦匹那遶城三匝，往詣長者家。 |
At that time, the Venerable Kapina walked around the city three times and went to the elder's home. |
爾時， 優毘迦葉化作五百龍，皆有七頭； |
At that time, Upikasyapa transformed into five hundred dragons, each with seven heads; |
在上結 加趺坐，往詣彼城。 |
Sit down on the knot and go to the other city. |
長者遙見已，復以偈問 女曰： |
The elder saw him from afar and asked again in a verse. The woman said: |
「今此七頭龍， 威顏甚可畏， |
"This seven-headed dragon is so majestic and terrifying. |
來者不可計， 此是汝師耶？」 |
Whoever comes is unpredictable. Is this your master? " |
時女報曰： |
Shi Nu reported: |
「恒有千弟子， 神足化毘沙， |
"There are always thousands of disciples, God's feet transform into Bisha, |
優毘迦葉者， 可謂此人是。」 |
It can be said that this person is Upikasyapa. " |
時，優毘迦葉遶城三匝，往詣長者家。 |
At that time, Upikassapa circled the city three times and went to the elder's home. |
是時，尊 者須菩提化作琉璃山； |
At that time, the Venerable Subhuti transformed into a glazed mountain; |
入中結加趺坐， 往詣彼城。 |
Entering the middle knot and sitting down, he went to the other city. |
爾時，長者遙見已，以偈問女曰： |
At that time, the elder saw her from a distance and asked the girl in a verse: |
「此山為極妙， 盡作琉璃色， |
"This mountain is extremely wonderful, all colored like glass. |
今在窟中坐， 此是汝師耶？」 |
Sitting in the cave now, is this your master? " |
時，女復以此偈報曰： |
At that time, the woman responded with this verse and said: |
「由本布施報， 今獲此功德， |
"As a repayment of this donation, I now receive this merit. |
以成良福田， 解空須菩提。」 |
To create a good field of blessings and relieve the emptiness of Subhuti. " |
爾時，須菩提遶城三匝，往詣長者家。 |
At that time, Subhuti circled the city three times and went to the elder's home. |
時，尊者 大迦旃延復化作五百鵠，色皆純白，往詣 彼城。 |
At that time, the venerable Maha Kaccayana transformed into five hundred swans, all pure white in color, and went to that city. |
是時，長者遙見已，以此偈問女曰： |
At that time, the elder saw her from a distance and asked the girl this verse: |
「今此五百鵠， 諸色皆純白， |
"Now there are five hundred swans, all of which are pure white in color. |
盡滿虛空中， 此是汝師耶？」 |
The sky is full of space. Is this your master? " |
時，女復以此偈報曰： |
At that time, the woman responded with this verse and said: |
「佛經之所說， 分別其義句， |
"What the Buddhist scriptures say, distinguish its meaning. |
又演結使聚， 此名迦旃延。」 |
It also performs the gathering of envoys, this name is Jiachanyan. " |
是時，尊者大迦旃延遶彼城三匝，往詣長者 家。 |
At that time, the Venerable Maha Kaccana walked around the city three times to visit the elder's home. |
是時，離越化作五百虎； |
At that time, Li Yue transformed into five hundred tigers; |
在上坐，而往詣 彼城。 |
Sit on it and go to the other city. |
長者見已，以此偈問女曰： |
When the elder saw this, he asked the girl this verse: |
「今此五百虎， 衣毛甚悅澤， |
"Now there are five hundred tigers, their coats and hair are very lustrous. |
又在上坐者， 此是汝師耶？」 |
Also sitting on top, is this your master? " |
時，女以偈報曰： |
At that time, the woman responded with a verse: |
「皆在祇洹寺， 六年不移動， |
"They are all in Qihuan Temple and have not moved for six years. |
坐禪最第一， 此名離越者。」 |
Sitting in meditation is the first, and this is called the one who transcends transcendence. " |
是時，尊者離越遶城三匝，詣長者家。 |
At that time, the Venerable Li Yue walked around the city three times and visited the elder's home. |
是時， 尊者阿那律化作五百師子，極為勇猛； |
At that time, the Venerable Analudu transformed into five hundred disciples, extremely brave; |
在上 坐，往詣彼城。 |
Sit on it and go to the other city. |
是時，長者見已，以偈問女曰： |
At that time, the elder saw her and asked the girl in a verse: |
「此五百師子， 勇猛甚可畏， |
"These five hundred disciples are so brave that they are formidable. |
在上而坐者， 此是汝師耶？」 |
The person sitting on top, is this your master? " |
時，女以偈報曰： |
At that time, the woman responded with a verse: |
「生時天地動， 珍寶出於地， |
"When you are born, heaven and earth move, and treasures emerge from the earth. |
清淨眼無垢， 佛弟阿那律。」 |
Pure eyes without stains, Buddha’s brother Anaro. " |
是時，阿那律遶城三匝，往詣長者家。 |
At that time, Analudu circled the city three times and went to the elder's home. |
是時，尊 者大迦葉化作五百匹馬，皆朱毛尾，金銀 校飾； |
At that time, the Venerable Kassapa transformed into five hundred horses, all with red hair and tails, and decorated with gold and silver; |
在上而坐，並雨天華，往詣彼城。 |
Sit on it, look at the rainy sky flowers, and go to the other city. |
長者 遙見，以偈問女曰： |
The elder saw him from afar and asked the girl in a verse: |
「金馬朱毛尾， 其數有五百， |
"Golden horses and red fur tails, their number is five hundred. |
為是轉輪王， 為是汝師耶？」 |
Is he the Wheel-turning King? Is he your master? " |
女復以偈報曰： |
The woman responded with a verse and said: |
「頭陀行第一， 恒愍貧窮者， |
"The leader of the dhutanga profession, who always feels sorry for the poor, |
如來與半坐， 最大迦葉是。」 |
The Tathagata and the Half Sitting One are the Greatest Kassapa. " |
是時，大迦葉遶城三匝，往詣長者家。 |
At that time, Kassapa circled the city three times and went to the elder's home. |
是時，尊 者大目犍連化作五百白象，皆有六牙，七 處平整，金銀校飾； |
At that time, the Venerable Maha Moggallana transformed into five hundred white elephants, each with six tusks, smooth in seven places, and decorated with gold and silver; |
在上坐而來，放大光明 悉滿世界； |
Sit on top and magnify the light to fill the world; |
詣城，在虛空之中，作倡伎樂，不 可稱計，雨種種雜華。 |
In the city, in the void, there are music and music, which cannot be measured, and all kinds of flowers are raining down. |
又虛空之中，懸繒、幡 蓋，極為奇妙。 |
And in the void, there are hanging banners and flags, which are extremely wonderful. |
爾時，長者遙見已，以偈問女 曰： |
At that time, the elder saw her from a distance and asked her a verse: |
「白象有六牙， 在上如天王， |
"The white elephant has six tusks, and is like the king of heaven above. |
今聞伎樂音， 是釋迦文耶？」 |
Now I hear the music, is it Sakyamuni? " |
時，女以偈報曰： |
At that time, the woman responded with a verse: |
「在彼大山上， 降伏難陀龍， |
"On that great mountain, I subdued the Nanda dragon, |
神足第一者， 名曰大目連。 |
The person with the first divine foot is named Mahamulana. |
我師故未來， 此是弟子眾， |
My master is the future, these are the disciples, |
聖師今當來， 光明靡不照。」 |
The Holy Master will come now, and the light will not shine. " |
是時，尊者大目乾連遶城三匝，往詣長者 家。 |
At that time, the Venerable Mahamugam circled the city three times to visit the elder's home. |
是時，世尊以知時到，被僧伽梨，在虛空 中，去地七仞。 |
At that time, knowing that the time had come, the World-Honored One was lifted up by the Sangha and passed away seven feet from the ground in space. |
是時，尊者阿若拘隣在如來 右，舍利弗在如來左。 |
At that time, the venerable Arokoulin was on the right side of the Tathagata, and Shariputra was on the left side of the Tathagata. |
爾時，阿難承佛威神， 在如來後，而手執拂，千二百弟子前後圍 遶，如來最在中央，及諸神足弟子，阿若拘隣 化作月天子，舍利弗化作日天子，諸餘神足 比丘，或化作釋提桓因，或化作梵天者，或 有化作提頭賴吒，毘留勒形者，毘留博叉， 或作毘沙門形者，領諸鬼神，或有作轉輪 聖王形者，或有入火光三昧，或有入水精 三昧，或有放光者，或有放煙者，作種種神 足。 |
At that time, Ananda, who inherited the Buddha's majesty, came behind the Tathagata, holding a whisk in his hand, surrounded by one thousand and two hundred disciples. The Tathagata was in the center, and all the disciples of gods and goddesses. Son of Heaven, the remaining divine bhikkhus, some may transform into Shakti Huanyin, some may transform into Brahma, some may transform into Thitou Laizha, those in the form of Vilule, Vilupsha, or those in the form of Bishamon, lead all Ghosts and gods may take the form of a wheel-turning holy king, some may enter the samadhi of fire light, some may enter the samadhi of water essence, some may emit light, or some may emit smoke, and perform various kinds of magical activities. |
是時，梵天王在如來右，釋提桓因在如 來左，手執拂，密迹金剛力士在如來後，手 執金剛杵，毘沙門天王手執七寶之蓋，處 虛空中，在如來上，恐有塵土坋如來身。 |
At that time, King Brahma was on the right side of the Tathagata, Shakti Huanyin was on the left side of the Tathagata, holding a whisk in his hand, Vajrayana Vajrayana was behind the Tathagata, holding a vajra in his hand, and King Bishamon was holding the seven-jewel cover in his hand, standing in the sky above the Tathagata. , I am afraid that the Tathagata's body may be filled with dust. |
是 時，般遮旬手執琉璃琴，歎如來功德，及 諸天神悉在虛空之中，作倡伎樂數千萬 種，雨天雜華散如來上。 |
At that time, Panzhexun was holding a glazed harp in his hand, sighing at the Tathagata's merits, and all the gods were in the sky, playing tens of thousands of kinds of music, and flowers scattered on rainy days came up to the Tathagata. |
是波斯匿王、阿那 邠邸長者，及舍衛城內人民之類，皆見如來 在虛空中，去地七仞，見已，皆懷歡喜，踊躍 不能自勝。 |
King Pasenadi, the elders of Anāpīdi, and the people in Savatthi City all saw the Tathagata in the sky, seven feet away from the earth, and when they saw him, they were all filled with joy and excitement, unable to overcome themselves. |
是時，阿那邠邸長者便說此偈： |
At that time, the elder Anāpidi said this verse: |
「如來實神妙， 愛民如赤子， |
"The Tathagata is truly wonderful, He loves his people like an innocent child, |
快哉須摩提， 當受如來法。」 |
Come on Sumati, you should receive the teachings of the Tathagata. " |
爾時，波斯匿王及阿那邠邸長者散種種名 香雜華。 |
At that time, King Pasenadi and the elders of Anapīdi spread various kinds of fragrant flowers. |
是時，世尊將諸比丘眾，前後圍遶，及 諸神天不可稱計，如似鳳凰王在虛空 中，往詣彼城。 |
At that time, the World-Honored One surrounded all the monks in front and back, and all the gods and heavens could not be counted, like a Phoenix King in the sky, heading towards the other city. |
是時，般遮旬以偈歎佛： |
At that time, Panchae sighed to the Buddha in a verse: |
「諸生結永盡， 意念不錯亂， |
"All the knots of life are gone forever, and thoughts will not be confused. |
以無塵垢碍， 入彼舊邦土。 |
With no dust or impediment, I entered the old country. |
心性極清淨， 斷魔邪惡念， |
The mind is extremely pure and can eliminate evil thoughts. |
功德如大海， 今入彼邦土。 |
Merit is like the ocean, now it enters that country. |
顏貌甚殊特， 諸使永不起， |
His appearance is very special, the messengers will never rise, |
為彼不自處， 今入彼邦土。 |
Because he is not at home, now he enters his country. |
以渡四流淵， 脫於生老死， |
To cross the four abyss and escape from birth, old age and death, |
以斷有根原， 今入彼邦土。」 |
I cut off the original roots, and now I have entered that country. " |
是時，滿財長者遙見世尊從遠來，諸根惔 怕，世 之希有，淨如天金，有三十二相、八 十種好，莊嚴其身，猶須彌山出眾山上，亦 如金聚放大光明。 |
At that time, the rich and elderly man saw the World Honored One coming from afar, and all his roots were frightened. He saw this rare thing in the world, as pure as heavenly gold, with thirty-two characteristics and eighty kinds of good things. His body was decorated as if it were Mount Sumeru, which stands out among other mountains. Like gold gathered together to magnify the light. |
是時，長者以偈問須摩 提曰： |
At that time, the elder asked Sumoti in a verse: |
「此是日光耶？ |
"Is this sunlight? |
未曾見此容， |
I have never seen anything like this before, |
數千萬億光， 未敢能熟視。」 |
Billions of lights, I dare not look at them familiarly. " |
是時，須摩提女長跪叉手向如來，以此偈 報長者曰： |
At that time, the elder Sumati kneeled down and faced the Tathagata with her hands folded. She reported this stanza to the elder and said: |
「非日非不日， 而放千種光， |
"It is neither the sun nor the sun, but it emits a thousand kinds of light, |
為一切眾生， 亦復是我師。 |
For all sentient beings, you are also my teacher. |
皆共歎如來， 如前之所說， |
Everyone sighs for the Tathagata. As mentioned before, |
今當獲大果， 勤加供養之。」 |
Now you will receive great results, so make offerings to them diligently. " |
是時，滿財長者右膝著地，復以偈歎如來 曰： |
At that time, the rich man leaned on his right knee and sighed to the Tathagata again in a verse, saying: |
「自歸十力尊， 圓光金色體， |
"Returning to the Ten Powers, with a golden body of round light, |
天人所歎敬， 今日自歸命。 |
The heavens and men admire me, and today I return to my destiny. |
尊今是日王， 如月星中明， |
Respected as the King of the Sun, he is like the moon and stars shining brightly. |
以度不度者， 今日自歸命。 |
Those who fail to save will return to their fate today. |
尊如天帝像， 如梵行慈心， |
Respected like the statue of the Emperor of Heaven, like the compassionate heart of Brahma, |
自脫脫眾生， 今日自歸命。 |
All living beings who have escaped from liberation, today I return to my destiny. |
天世人中尊， 諸鬼神王上， |
The Most Exalted among the Heavenly and Human Beings, Your Majesty the King of Ghosts and Gods, |
降伏諸外道， 今日自歸命。」 |
Subdue all heretics, and return to your destiny today. " |
是時，須摩提女長跪叉手，歎世尊曰： |
At that time, Princess Sumati knelt down, folded her hands, sighed to the World Honored One and said: |
「自降能降他， 自正能正人， |
"You can surrender yourself to others; you can correct others by correcting yourself. |
以度度人民， 已解復脫人。 |
To save the people, they have been liberated and liberated. |
度垢使度垢， 自照照群萌， |
To reduce dirt, to reduce dirt, to shine a light on others, |
靡不有度者， 除鬪無鬪訟。 |
Those who are extravagant and have no restraint will have no lawsuits except for trouble. |
極自淨潔住， 心意不傾動， |
Live in extreme self-purification, and keep your mind unmoved. |
十力哀愍世， 重自頂禮敬。 |
Shili mourns the world, and pays homage to himself. |
「有慈、悲、喜、護之心，具空，無相、願，於欲界中 最尊第一，天中之上七財具足，諸天人自然 梵生，亦無與等，亦不可像貌，我今自歸命。」 |
"Having a heart of kindness, compassion, joy, and protection, it is empty, has no form, or wishes. It is the most respected in the world of desire. It has all the seven kinds of wealth in heaven. All gods and humans are naturally born in Brahma. There is no equal." Don’t live up to your appearance, I am returning to my destiny now.” |
是時，六千梵志見世尊作如此神變，各各自 相謂言： |
At that time, the six thousand Brahma aspirants saw the World Honored One performing such a miraculous transformation, and each of them said to each other: |
「我等可離此國，更適他土，此沙門 瞿曇以降此國中人民。」 |
We can leave this country and find another land more suitable for the people of this country. |
是六千梵志尋出 國去，更不復入國。 |
It is the six thousand Brahmas who are seeking to leave the country, let alone enter the country again. |
猶如師子獸王，出於 山谷，而觀四方，復三鳴吼，方行所求，諸有 獸虫之類各奔所趣，莫知所如，飛逝沈伏。 |
It's like the master beast king comes out of the valley, looks around in all directions, roars three times, and then does what he wants. All the beasts and insects and the like go their own way, not knowing where they are, flying by and sinking. |
若復有力神象聞師子聲，各奔所趣，不能 自安。 |
If the powerful gods and elephants hear the voice of the master's son, they will go their separate ways and cannot be at ease. |
所以然者，由師子獸王極有威神 故。 |
This is so because the Master Beast King is extremely powerful. |
此亦如是，彼六千梵志聞世尊音響之 聲，各各馳走，不得自寧。 |
In the same way, when the six thousand Brahma minds heard the voice of the Blessed One, they all ran away, unable to calm themselves down. |
所以然者，由沙 門瞿曇有大威力故。 |
This is so because the ascetic Qutan has great power. |
是時，世尊還捨神足， 如常法則，入滿富城中。 |
At that time, the World-Honored One still gave up his divine power and entered the city of Manfu as usual. |
是時，世尊足蹈門 閾上，是時天地大動，諸尊神天散華供養。 |
At that time, the World Honored One stepped on the threshold of the door. At that time, there was a great movement in the sky and the earth, and all the gods and gods scattered flowers in the sky to make offerings. |
是 時，人民見世尊容貌，諸根寂靜，有三十二相、 八十種好，而自莊嚴。 |
At that time, the people saw the appearance of the World-Honored One, with all their faculties quiet, with thirty-two characteristics and eighty kinds of good qualities, and they were themselves solemn. |
人民之類便說此偈： |
The people said this verse: |
「二足尊極妙， 梵志不敢當， |
"The two-legged deity is so wonderful that Brahma would not dare to take it for granted. |
無故事梵志， 失此人中尊。」 |
There is no story about Brahma, and I have lost the respect of this person. " |
是時，世尊往詣長者家，就座而坐。 |
At that time, the World Honored One went to the elder's home and sat down. |
爾時，彼國 人民極為熾盛。 |
At that time, the people of that country were extremely prosperous. |
時，長者家有八萬四千人民 之類，皆悉運集，欲壞長者房舍，見世尊及 比丘僧。 |
At that time, there were eighty-four thousand people in the elder's house. They all gathered together and wanted to destroy the elder's house. They saw the World Honored One and the monks. |
爾時，世尊便作是念： |
At that time, the World-Honored One thought as follows: |
「此人民之類必 有所損，可作神力，使舉國人民盡見我身 及比丘僧。」 |
The people of this country are bound to suffer some damage. I can use my divine power to make the whole country see me and the monks. |
爾時，世尊化長者屋舍作琉璃 色，內外相視，如似觀掌中珠。 |
At that time, the World Honored One transformed the elder's house into the color of glazed glass, and looked at each other from inside to outside, as if looking at a pearl in the palm of his hand. |
爾時，須摩提 女前至世尊所，頭面禮足，悲喜交集，便說 此偈： |
At that time, the girl Sumati came to the presence of the Blessed One, bowed her head and her face, and with a mixture of sorrow and joy, she said this verse: |
「一切智慧具， 盡度一切法， |
"All instruments of wisdom can save all dharmas, |
復斷欲愛結， 我今而自歸。 |
Having broken the knot of desire and love again, I now return to myself. |
寧使我父母， 而毀我雙目， |
I would rather save my parents than destroy my eyes, |
不來適此間， 邪見五逆中。 |
If you don’t adapt to this place, you will have wrong views and five adverse views. |
宿作何惡緣， 得來至此處， |
What bad fate did you have to get here? |
如鳥入羅網， 願斷此疑結。」 |
Like a bird caught in a net, I wish to break the knot of doubt. " |
爾時，世尊復以偈報女曰： |
At that time, the World-Honored One repaid the girl with a verse and said: |
「汝今快勿慮， 惔怕自開意， |
"Don't worry about it now, because you are worried about your own mood. |
亦莫起想著， 如來今當演。 |
Don't even think about it, Tathagata is acting now. |
汝本無罪緣， 得來至此間， |
You have no fate to come here, |
願誓之果報， 欲度此眾生。 |
I wish for the retribution of my oath, I wish to save these sentient beings. |
今當拔根原， 不墮三惡趣， |
Now we should uproot the roots and not fall into the three lower realms. |
數千眾生類， 汝前當得度。 |
Thousands of sentient beings are here to be saved by you. |
今日當淨除， 使得智慧明， |
Today we should purify it and make our wisdom clear. |
使天人民類， 見汝如觀珠。」 |
Let the gods and humans see you like looking at pearls. " |
是時，須摩提女聞此語已，歡喜踊躍，不能 自勝。 |
At that time, Sumati girl heard this and jumped for joy, unable to overcome herself. |
是時，長者將己僕從，供給飲食，種種甘 饌，見世尊食已訖，行清淨水，更取一小座， 在如來前坐； |
At that time, the elder sent his servants to provide him with food and drink, and all kinds of sweet delicacies. Seeing that the World Honored One had finished eating, he walked to the pure water, took a small seat, and sat in front of the Tathagata. |
及諸營從及八萬四千眾各各 次第坐，或有自稱姓名而坐。 |
The followers of the various camps and the eighty-four thousand people all sat down in their respective positions, and some of them claimed their names and sat down. |
爾時，世尊漸 與彼長者及八萬四千人民之類說於妙論， 所謂論者： |
At that time, the World-Honored One gradually spoke to the elders and eighty-four thousand people like him in a wonderful discourse. The so-called lecturer: |
戒論、施論、生天之論，欲不淨想，漏 為穢惡，出家為要。 |
The theory of precepts, the theory of alms, and the theory of rebirth in heaven. Desires are impure thoughts. Outflows are dirty and evil. It is important to become a monk. |
爾時，世尊以見長者及 須摩提女，八萬四千人民之類心開意解，諸 佛世尊常所說法，苦、習、盡、道，普與此眾生 說之。 |
At that time, the World-Honored One saw the elders, Sumati women, and eighty-four thousand people with open hearts and understandings. The Buddhas and World-Honored Ones always preached the Dharma about suffering, habits, cessation, and the path to all living beings. |
彼各於坐上，諸塵垢盡，得法眼淨，猶 如極淨白 ［疊＊毛］ 易染為色。 |
Each of them sat down, all dust and dirt were gone, and his Dharma eyes were pure, like extremely pure and white hair that is easily dyed. |
此亦如是，滿財 長者、須摩提女，及八萬四千人民之類，諸塵 垢盡，得法眼淨，無復狐疑，得無所畏，皆自 歸三尊，受持五戒。 |
In the same way, the wealthy elders, Sumati women, and eighty-four thousand people, all of whom have their dust removed, their Dharma eyes purified, no more doubts, and no fear, all return to the three deities and accept and uphold the five precepts. |
是時，須摩提女即於佛 前，而說此偈： |
At that time, the girl Sumati came before the Buddha and said this verse: |
「如來耳清徹， 聞我遇此苦， |
"The Tathagata has clear ears and hears that I am experiencing such suffering. |
降神至此已， 諸人得法眼。」 |
Now that the spirit has descended, everyone has gained the Dharma Eyes. " |
爾時，世尊以說法訖，即從坐起，還詣所在。 |
At that time, the World-Honored One finished preaching the Dharma, stood up from his seat, and returned to the place of attainment. |
是時，諸比丘白佛言： |
At that time, the monks said to the Buddha: |
「須摩提女本作何因緣， 生富貴家？ |
"What was the origin of the girl Sumati to be born into a wealthy family? |
復作何因緣，墮此邪見之家？ |
What is the reason for falling into this house of wrong views? |
復 作何善功德，今得法眼淨？ |
What kind of good deeds have you done to achieve pure Dharma eyes now? |
復作何功德，使 八萬四千人皆得法眼淨？」 |
What kind of merit can you do to enable all 84,000 people to have pure Dharma eyes? " |
爾時，世尊告諸比 丘： |
At that time, the World-Honored One told the monks: |
「過去久遠此賢劫中，有迦葉佛、明行成 為、善逝、世間解、無上士、道法御、天人師，號佛、眾 祐，在波羅 ［木＊奈］ 國界於中遊化，與大比丘 眾二萬人俱。 |
"In the long past, during this virtuous kalpa, there was Kassapa Buddha, Mingxingcheng, Susana, the worldly interpreter, the supreme scholar, the ruler of Tao and Dharma, the teacher of gods and men, named Buddha, and the all-blessed one. He was transformed in the middle reaches, together with 20,000 great monks. |
爾時，有王名曰哀愍，有女名 須摩那。 |
At that time, there was a king named Aimei, and a female named Sumana. |
是時，此女極有敬心，向迦葉如來 奉持禁戒，恒好布施，又四事供養。 |
At that time, this woman was extremely respectful, kept the precepts to Kasyapa Tathagata, was always willing to give alms, and made offerings in four ways. |
云何為 四？ |
What is the number four? |
一者施，二者愛敬，三者利人，四者等利。 |
The first is giving, the second is loving and respecting, the third is benefiting others, and the fourth is equal benefit. |
於迦葉如來所而誦法句，在高樓上高聲 誦習，普作此願： |
Recite the Dharma verses at Kassapa Tathagata's place, recite them loudly on a high building, and make this vow: |
『恒有此四受之法，又於 如來前而誦法句，其中設有毫 釐 之福者， 所生之處不墮三惡趣，亦莫墮貧家，當來 之世亦當復值如此之尊，使我莫轉女人 身，得法眼淨。』 |
"Those who always have these four methods of feeling, and who recite the Dharma verses before the Tathagata, and there is even the slightest blessing in them, will not fall into the three lower realms where they are born, nor will they fall into a poor family, and they will be worthy of their lives in the future life." Such honor makes me not turn around as a woman, so that I can have a clear eye for Dharma. 』 |
「是時，城中人民之類，聞王女 作如此誓願，皆共聚集，至王女所，而作是 說： |
"At that time, when the people in the city heard that the queen had made such a vow, they all gathered together and went to the queen's place and said: |
『王女今日極為篤信，作諸功德，四事不 乏，布施、兼愛、利人、等利。 |
"The princess is extremely confident today and has performed many meritorious deeds. There is no lack of four things: charity, universal love, benefit to others, and other benefits. |
復作誓願： |
Repeat the vow: |
「使當來之 世值如此之尊。 |
"Let the next life be worth such honor. |
若為我說法，尋得法眼淨。 |
If you teach me the Dharma, you will find the Dharma eye pure. |
今日王女以作願誓，并及我等國土人民同 時得度。」 |
Today, the princess has made a vow and she will be saved at the same time as the people of our country. " |
』爾時，王女報曰： |
” At that time, the princess reported: |
『我持此功德，并施汝 等，設值如來說法者，同時得度。』 |
"I hold on to this merit and bestow it on you, so that those who are worthy of the Tathagata's Dharma teachings will be saved at the same time. 』 |
「汝等比丘 豈有疑乎？ |
"Do you monks have any doubts? |
莫作是觀。 |
Don't take things for granted. |
爾時哀愍王，今須達 長者是； |
At that time, I mourned the king, but now the elder Xuda is; |
爾時王女者，今須摩提女是也； |
The king’s daughter then is the same as Sumati daughter now; |
爾時 國土人民之類，今八萬四千眾是。 |
At that time, the people of the country now numbered eighty-four thousand. |
由彼誓願， 今值我身，聞法得道，及彼人民之類盡得 法眼淨，此是其義，當念奉行。 |
From that oath, I now take the opportunity to listen to the Dharma and attain enlightenment, and for the likes of other people to have a clear eye for the Dharma. This is the meaning of it, and I should be mindful of it and abide by it. |
所以然者，此 四事者最是福田。 |
Therefore, these four things are the most blessed field. |
若有比丘親近四事者， 便獲四諦，當求方便，成四事法。 |
If a bhikkhu is close to the Four Matters and has attained the Four Truths, he should seek expediency to achieve the Four Matters. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
增壹阿含經卷第二十二 |
Addition to the Agama Sutra Volume 22 |
31.1 （一）增上 |
31.1 (1) Addition |
增壹阿含經卷第二十三 |
Addition to the Agama Sutra Volume 23 |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，生漏婆羅門往至世尊所，共相問 訊，在一面坐。 |
At that time, the Brahmins who were born in the lake went to the Supreme Honored One, asked each other, and sat down together. |
爾時，婆羅門白世尊曰： |
At that time, the Brahmin said to the World-Honored One: |
「在閑 居穴處，甚為苦哉！獨處隻步，用心甚難。」 |
It's so miserable to live in a cave. It's hard to be alone and just take a step. |
世尊 告曰： |
The World Honored One said: |
「如是。 |
"That's right. |
梵志！如汝所言： |
Brahma! As you said: |
『閑居穴處，甚為 苦哉！獨處隻步，用心甚難！』所以然者，我曩 昔未成佛道時，為菩薩行，恒作是念： |
"It's so miserable to live in a cave!" It’s so hard to be alone and just take a step! ’ Therefore, before I attained the Buddha’s path, as a Bodhisattva, I always thought like this: |
『在 閑靜穴處，甚為苦哉，獨處隻步，用心甚難。』 |
"It's very painful to be in Xianjing acupoint. It's very difficult to be alone and just take a step." 』 |
」 |
|
婆羅門白佛言： |
The Brahmin said to the Buddha: |
「若有族姓子，以信堅固，出 家學道，今沙門瞿曇最為上首，多所饒益， 為彼萠類而作獎導。」 |
If there is a son of a clan who, with strong faith, becomes a monk and learns the Tao, then the ascetic Qu Tan is the most powerful one. He will be of great benefit and will reward and guide others. |
世尊告曰： |
The World Honored One said: |
「如是。 |
"That's right. |
婆羅 門！如汝所言： |
Brahmin! As you said: |
『諸有族姓子，以信堅固，出家 學道，我最為上首，多所饒益，與彼萠類而 作獎導。』 |
"Of all the sons of certain clans and surnames who, with strong faith, have become monks and learned the Tao, I am the most superior. I have benefited a lot, and I have rewarded and guided others." 』 |
設彼見我皆起慚愧，詣山澤之中 閑靜穴處，我爾時便作是念： |
Suppose they all feel ashamed when they see me, and go to a quiet cave in the mountains and rivers. Then I will think like this: |
『諸有沙門、婆 羅門身行不淨，親近閑居無人之處； |
"There are ascetics and brahmins who behave impurely and stay in uninhabited places; |
身行不 淨，唐勞其功，不是真行，畏惡不善法； |
If the body conducts impurely and does not work, it is not true conduct, and it is fearful of evil and unwholesome dharma; |
然我 今日身行非為不淨，親近閑居之處； |
However, my conduct today is not impure, and I am close to a place where I dwell; |
諸有 身行不淨，親近閑靜之處者，此非我之所 有。 |
Those who behave impurely and come close to quiet places do not belong to me. |
所以然者，我今身行清淨，諸阿羅漢身 行清淨者，樂閑居穴處，我最為上首。』 |
Therefore, my current body conduct is pure, and among all the Arahants who have pure conduct, they happily live in caves, and I am the best. 』 |
如是， 婆羅門！我自觀身所行清淨，樂閑居之處， 倍復喜悅。 |
So, Brahman! I observe that my actions are pure and I live happily in a leisurely place, and I am doubly happy. |
「我爾時便作是念： |
"I then thought this: |
『諸有沙門、婆羅 門，意行不清淨，命不清淨，親近閑居無人 之處，彼雖有此行，猶不真正，惡不善法彼 皆悉備具，此非我有。 |
There are ascetics and brahmins whose thoughts and actions are impure and whose lives are impure. They stay close to each other and live in uninhabited places. Although they do this, they are not genuine. They are all equipped with evil and unwholesome dharmas. This is not mine. |
所以然者，我今所行 身、口、意、命清淨。 |
Therefore, what I do now is pure in body, speech, mind, and life. |
有沙門、婆羅門，身、口、意、命清 淨，樂在閑居清淨之處，彼則我所有。 |
There are ascetics and brahmins whose body, speech, mind, and life are pure, and they are happy to live in a pure place. That is mine. |
所以 然者，我今所行身、口、意、命清淨，諸有阿羅漢 身、口、意、命清淨者，樂在閑靜之處，我最為 上首。』 |
Therefore, what I am doing now is pure in body, speech, mind, and life. All Arahants who are pure in body, speech, mind, and life are happy in a quiet place, and I am the best. 』 |
如是，婆羅門！當我身、口、意、命清淨，在 閑靜之處時，倍增喜悅。 |
So, Brahman! When my body, speech, mind, and life are pure and in a quiet place, my joy is doubled. |
「爾時，我便作是念： |
"At that moment, I thought: |
『是 謂沙門、婆羅門多所畏懼，處在閑靜之處， 爾時便畏懼惡不善法； |
"This means that ascetics and brahmins are afraid of many things. When they are in a quiet place, they will be afraid of evil and unwholesome dharmas. |
然我今日永無所 畏，在無人閑靜之處，謂諸沙門、婆羅門有 畏懼之心，在閑靜處，謂彼非我有。 |
However, today I will never be afraid. In a quiet place where no one is, I will tell the ascetics and brahmins that they are afraid. In a quiet place, I will say that they are not mine. |
所以 然者，我今永無畏懼，在閑靜之處而自遊 戲； |
Therefore, now I will never be afraid, and I will play by myself in a quiet place; |
諸有畏懼之心在閑居者，此非我也。 |
Those who live in idleness with a fearful heart are not me. |
所以然者，我今以離苦患，不與此同也。』 |
Therefore, I am now free from suffering, which is not the same as this. 』 |
如是，婆羅門！我觀此義已，無有恐怖，增於 喜悅。 |
So, Brahman! When I observe this meaning, I feel no fear and more joy. |
「『諸有沙門、婆羅門毀彼自譽，雖在閑居 之處，猶有不淨之想。 |
"'There are ascetics and brahmans who destroy their own reputation, and even though they live in a leisurely place, they still have impure thoughts. |
然我，梵志！亦非毀他， 復非自譽； |
Ran me, Brahma! Nor is it to destroy him, nor is it to praise oneself; |
諸有自歎復毀他者，此非我有。 |
Those who sigh for themselves and destroy others are not mine. |
所以然者，我今無有慢故，諸賢聖無有慢 者，我最為上首。』 |
Therefore, I am not arrogant now. Among all the sages and sages who are not arrogant, I am the most superior. 』 |
我觀此義已，倍復喜悅。 |
When I see this meaning, I feel doubly happy. |
「『諸 有沙門求於利養，不能自休，然我今日無 有利養之求。 |
"'There are ascetics who seek profit and support and cannot rest on their own, but I have no desire for profit and support today. |
所以然者，我今無求於人，亦 同知足； |
Therefore, I don’t ask anyone for anything now, and I am content with it; |
然我知足之中，我最為上首。』 |
However, among my contentment, I am the best. 』 |
我觀 此義已，倍復歡喜。 |
When I see this meaning, I am doubly happy. |
「『諸有沙門、婆羅門心懷懈 怠，不勤精進親近閑靜之處，彼非我有。 |
“‘There are ascetics and brahmins who are lazy in mind and do not approach the quiet place diligently. They are not mine. |
所 以然者，我今有勇猛之心，故中不懈惓， 諸有賢聖勇猛之心者，我最為上首也。』 |
Therefore, I now have a courageous heart, so I will never let up. Among those who have a sage and courageous heart, I am the best. 』 |
我 自觀此義已，倍增歡喜。 |
When I consider this meaning, my joy doubles. |
「我爾時復作是念： |
"I then repeated this thought: |
『諸有沙門、婆羅門多諸忘失，居在閑處，雖 有此行，猶有惡不善法； |
"There are many ascetics and brahmins who have forgotten things and live in idle places. Although they do this, they still have evil and unwholesome dharma; |
然我今日無有諸 忘失。 |
However, I have forgotten nothing today. |
設復，梵志！有忘失之人者，彼非我有， 諸有賢聖之人不忘失者，我最為上首。』 |
Restoration, Fanzhi! If there are people who forget things, I do not have them. Among all the sages who do not forget things, I am the best. 』 |
我 今觀此義已，在閑居處，倍增歡喜。 |
Now that I have contemplated this meaning, in my leisurely dwelling, my joy has doubled. |
「爾時，我 復作是念： |
"At that time, I thought again: |
『諸有沙門、婆羅門意亂不定，彼便 有惡不善法，與惡行共并。 |
"There are ascetics and brahmins whose minds are confused and uncertain, and they have evil and unwholesome dharmas along with their evil deeds. |
然我今日意終 不亂，恒若一心； |
However, today my mind will never be confused, and it will remain as one heart; |
諸有亂意心不定者，彼非我 有。 |
Those who have confused thoughts and unsettled minds are not mine. |
所以然者，我恒一心，設有賢聖心一定 者，我最為上首。』 |
Therefore, if I have one mind, and if I have a sage mind, I am the highest. 』 |
我今觀此已，雖居閑靜之 處，倍增歡喜。 |
Now that I am observing this, even though I am living in a quiet place, my joy is doubled. |
「我爾時復作是念： |
"I then repeated this thought: |
『諸有沙門、 婆羅門，愚癡闇冥亦如群羊，彼人便有惡 不善法，彼非我有； |
"There are ascetics and brahmanas, ignorant, ignorant and dark like a flock of sheep. They have evil and unwholesome dharmas, and they are not mine; |
然我今日恒有智慧，無 有愚癡，處在閑居。 |
However, today I always have wisdom, no foolishness, and am living in leisure. |
設有如此行者，彼是 我有，我今智慧成就，諸有賢聖智慧成就者， 我最為上首。』 |
If there is a person who does this, I have it, and I have achieved wisdom now. Among all the sages and saints who have achieved wisdom, I am the best. 』 |
我今觀此義已，雖在閑居，倍 增歡喜。 |
Now that I have contemplated this meaning, even though I am living idle, my joy is doubled. |
「我當在閑居之中時，設使樹木摧 折、鳥獸馳走，爾時我作是念： |
"While I am dwelling at leisure, suppose that the trees are broken down and the birds and beasts fly away, then I think: |
『此是大畏之 林。』 |
"This is the forest of great fear." 』 |
爾時復作是念： |
Then I thought again: |
『設使畏怖來者，當求 方便，不復使來。』 |
"If an envoy is afraid of someone coming, he should seek convenience and not come again." 』 |
若我經行有畏怖來者，爾 時我亦不坐臥，要除畏怖，然後乃坐。 |
If fear comes over me while I am walking, I will not sit or lie down at that time. I will eliminate the fear and then sit down. |
設 我住時有畏怖來者，爾時我亦非經行，亦 復不坐，要使除其畏怖，然後乃坐。 |
Suppose someone with fear comes to me while I am staying. At that time, I will neither walk nor sit. I will eliminate the fear and then sit down. |
設我坐 時有畏怖來者，我不經行，要除畏怖，然 後乃坐。 |
Suppose that fear comes over me while I am sitting. I do not meditate, but want to get rid of the fear, and then I sit down. |
若我臥時有畏怖來者，爾時我亦 非經行，亦復不坐，要使除其畏怖，然 後乃臥。 |
If fear comes over me while I am lying down, I will neither walk nor sit down at that time. I will have to get rid of the fear and then lie down. |
「梵志當知，諸有沙門、婆羅門，日夜 之中不解道法，我今說彼人極為愚惑。 |
"Brahmans should know that there are ascetics and brahmins who do not understand the Dharma day and night. I now say that these people are extremely foolish. |
然 我，梵志！日夜之中解於道法，加有勇猛之心， 亦不虛妄，意不錯亂，恒若一心，無貪欲 想，有覺、有觀，念持喜、樂，遊於初禪。 |
Then I am Brahma! Day and night, I understand the Tao and Dharma, and I have a courageous heart. I am not vain, my mind is not confused, and it is consistent and single-minded. I have no greed and desire. I have awareness and insight, and I am mindful of joy and joy, and I swim in the first jhana. |
是謂， 梵志！是我初心於現法中而自娛樂。 |
That is to say, Brahma! My original intention was to entertain myself in the present Dharma. |
若除有 覺、有觀，內有歡喜，兼有一心，無覺、無觀， 定念喜，遊於二禪； |
If, in addition to awareness and insight, there is joy within, and there is also one mind, no awareness, no insight, concentration and joy, wandering in the second jhana; |
是謂，梵志！第二之心於 現法中而得歡樂。 |
That’s right, Brahma! The second mind finds joy in the presence of Dhamma. |
我自觀知內無念欲，覺 身快樂，諸賢聖所希望，護念歡樂，遊於 三禪； |
I meditate on myself and know that there are no thoughts and desires within me. I feel that my body is happy, which is the hope of all sages and sages. |
是謂，梵志！第三之心。 |
That’s right, Brahma! The third heart. |
若復苦樂已除， 無復憂喜，無苦無樂，護念清淨，遊於四禪； |
If the pain and joy have been eliminated, there will be no more sorrow or joy, no pain and no happiness, if you keep your thoughts pure and wander in the four jhanas; |
是謂，梵志！第四增上之心，而自覺知遊於心 意。 |
That’s right, Brahma! The fourth is to increase your heart and know how to swim in your mind. |
「當我在閑居之時，有此四增上之心，我 以此三昧之心，清淨無瑕穢，亦無結使，得 無所畏，自識宿命無數劫事。 |
"When I was living at leisure, I had these four enhanced minds. With this samadhi mind, I became pure and flawless, without any attachments. I became fearless and knew my destiny for countless kalpas. |
爾時，我憶宿命 之事，一生、二生、三生、四生、五生、十生、二十、三 十、四十、五十、百生、千生，成敗之劫，皆悉分別： |
At that time, I recalled the events of fate, one life, two lives, three lives, four lives, five lives, ten lives, twenty, thirty, forty, fifty, a hundred, a thousand lives, success or failure, all of them. respectively: |
我曾生彼，字某、名某，食如是之食，受如是 苦樂，從彼終而此間生，死此生彼。 |
I was born there, with such a name and a certain name. I ate such food, suffered such joys and sorrows, and ended up living here, and died here and there. |
因緣本 末，皆悉明了。 |
The origin and end of causes and conditions are all clearly understood. |
「梵志當知，我初夜時而得初 明，除其無明，無復闇冥，心樂閑居而自覺 知。 |
"Brahma Zhi should know that I get the first light from time to time in the first night, and my ignorance is eliminated. I no longer have darkness. My mind is happy and leisurely, and I know it consciously. |
復以三昧心無瑕穢，亦無結使，心意在 定，得無所畏。 |
Again, the samadhi mind is flawless and has no knots. The mind is calm and fearless. |
復知眾生生者、死者，我復以 天眼觀眾生類，生者、死者，善色、惡色，善趣、惡 趣，若好、若醜，隨行善惡，皆悉分別。 |
Again knowing all living beings, living and dead, I will use my heavenly eyes to see all living beings, living and dead, good and bad appearance, good and bad destinations, whether they are good or ugly, and whether they do good or evil, all of them will be distinguished. |
諸有眾 生身行惡，口行惡，意行惡，誹謗賢聖，恒 懷邪見，與邪見相應，身壞命終，生地獄中。 |
All living beings who do evil with their bodies, with their mouths, and with their minds, slander sages and sages, always harbor wrong views, and who correspond to wrong views, will eventually die and be reborn in hell. |
諸有眾生身行善行，口修善行，意修善行， 不誹謗賢聖，恒修正見，與正見相應，身 壞命終，生善處天上。 |
All sentient beings who perform good deeds with their bodies, practice good deeds with their speech, and practice good deeds with their minds, do not slander sages and sages, constantly correct their views, and correspond to the right views, will die in the body and be reborn in a good place in heaven. |
復以天眼清淨無瑕 穢，觀眾生類，生者、死者，善色、惡色，善趣、惡趣， 若好、若醜，隨其行本，皆悉知之。 |
Again, with the pure and unblemished eyes, one can observe all living beings, the living and the dead, good and evil forms, good and bad destinations, good and ugly, all according to their nature. |
「梵志當知， 若中夜時得第二明，無復闇冥，而自覺知 樂於閑居。 |
"Brahma Zhi should know that if you get the second brightness in the middle of the night, you will no longer be in darkness, and you will know that you are happy to live in peace and quiet. |
我復以三昧心清淨無瑕穢，亦 無結使，心意得定，得無所畏，得盡漏心， 亦知此苦如實不虛，當我爾時得此心 時，欲漏、有漏、無明漏心得解脫，以得解脫， 便得解脫智： |
I regain my samadhi mind, which is pure and flawless, and has no knots. My mind is calm, I have no fear, and I have eliminated all leaks. I also know that this suffering is real and not empty. When I get this mind now, I want to have leaks and have leaks. , the mind of ignorance and leakage can be liberated, and in order to be liberated, one can gain the wisdom of liberation: |
生死已盡，梵行已立，所作已辦， 更不復受胎，如實知之。 |
Birth and death have ended, the holy life has been established, the work has been done, and there is no more conception. Know it as it is. |
「是謂，梵志！我後 夜時得第三明，無復闇冥。 |
"That's right, Brahma! I gained the third brightness at night and no longer have darkness. |
云何，梵志！頗有 此心： |
What the heck, Brahma! Quite sincerely: |
如來有欲心、瞋恚心、愚心，未盡在閑 居之處？ |
The Tathagata has desires, anger, and foolishness, but they are not all in his leisurely dwelling place? |
梵志！莫作是觀。 |
Brahma! Don't take things for granted. |
所以然者，如來今 日諸漏永除，恒樂閑居，不在人間，然我今 日觀此義已，樂閑居之處。 |
Therefore, it is true that the Tathagata has today eliminated all outflows forever, and lives happily and leisurely, and is no longer in the human world. However, I have considered this meaning today, and I live happily in a leisurely place. |
云何為二？ |
Why is the cloud two? |
又 自遊閑居之處，兼度眾生，不可稱計。」 |
Also, wandering around and living in leisurely places, and also saving sentient beings, cannot be calculated. " |
爾時， 生漏梵志白佛言： |
At that time, Brahman Zhi gave birth to Luo and said to the Buddha: |
「以為眾生愍度一切。」 |
Thinking that all sentient beings can live with compassion. |
梵志復白佛言： |
Fanzhi once again spoke to the Buddha and said: |
「止！止！世尊！所說過多，猶如 僂者得申，迷者得道，盲者得眼目，在闇 見明。 |
"Stop! Stop! World Honored One! Talking too much is like a crooked person gaining enlightenment, a confused person gaining enlightenment, a blind person gaining eyesight and seeing light in darkness. |
如是，沙門瞿曇無數方便而為說法， 我今歸佛、法、眾，自今以後受持五戒，不復 殺生，為優婆塞。」 |
In this way, the ascetic Qutan has taught the Dharma through countless expedients. I now return to the Buddha, the Dharma, and all the people. From now on, I will accept and uphold the five precepts. I will no longer kill any living beings and become an Upasaka. " |
爾時，生漏梵志聞佛所說， 歡喜奉行。 |
At that time, the Brahma-Zhi who heard the words of the Buddha rejoiced and followed them. |
31.2 （二） |
31.2 (2) |
聞如是： |
Heard this: |
一時，佛在拘深瞿師園中，過 去四佛所居之處。 |
At one time, the Buddha was in Master Qu's Garden in Kushen, where the four Buddhas used to live. |
爾時，王優填及五百女人、 舍彌夫人等，欲詣園觀遊戲。 |
At that time, Wang You and five hundred women, Mrs. Shemi, etc. wanted to go to the garden to watch the games. |
當於爾時，舍 衛城中有一比丘，便作是念： |
At that time, there was a bhikkhu in Savatthi City who thought as follows: |
「與世尊別久， 欲往禮敬、承受、問訊。」 |
I haven't been with the World Honored One for a long time, and I want to pay homage, receive advice, and ask questions. |
爾時，彼比丘到時，著衣 持鉢，入舍衛城乞食。 |
At that time, the bhikkhu arrived, dressed in robes and holding an alms bowl, and entered the acropolis to beg for food. |
食後，除去衣鉢坐具， 又以神足飛在虛空，往詣拘深園中。 |
After eating, he took off his clothes, bowl, and seat, and flew into the sky with his divine feet to go to the deep garden of Yiku. |
爾時， 彼比丘還捨神足，往詣林中，在一閑靜之 處，結加趺坐，正身正意，繫念在前。 |
At that time, the bhikkhu abandoned his spiritual feet and went to the forest. In a quiet place, he sat down together, with his body and mind straight, and his thoughts in front of him. |
爾時，舍 彌夫人將五百女人等，往到此林。 |
At that time, Mrs. Sami brought five hundred women and others to this forest. |
是時，舍 彌夫人遙見比丘以道神足在樹下坐， 見已，往至比丘前，頭面禮足，在前叉手而住， 及五百夫人皆悉頭面禮足，亦復叉手而圍 遶之。 |
At that time, Mrs. Sami saw a bhikkhu sitting under a tree with his Taoist feet in the distance. Seeing her, she went to the bhikkhu, bowed her head, face and feet, and stood with her hands crossed in front of her. The five hundred ladies all bowed their heads, faces and feet, and also crossed their hands. And surround it. |
爾時，優填王遙見五百女人叉手，遶此 比丘而住，見已，便作是念： |
At that time, King Upam saw five hundred women standing around the bhikkhu with their hands folded. Seeing him, he thought as follows: |
「此中必當有群 鹿。 |
"There must be a herd of deer here. |
若當有雜獸，必然不疑。」 |
If there are any miscellaneous animals, there must be no doubt about it. " |
爾時，王乘馬 急走，往詣女人聚中。 |
At that time, the king rode off quickly on his horse to where the women were gathered. |
是時，舍彌夫人遙見王 來，便作是念： |
At that time, Mrs. Shemi saw the king coming from a distance, and she thought as follows: |
「此優填王極為凶惡備，能 取此比丘害之。」 |
This King Utam is extremely vicious and prepared to take this bhikkhu and harm him. |
是時，夫人舉右手白王曰： |
At this time, the lady raised her right hand and said to the king: |
「大王當知，此是比丘，勿復驚怖。」 |
"Your Majesty, you should know that this is a bhikkhu. Do not be frightened again." |
是時，王即 下馬捨弓，來至比丘所，謂比丘言： |
At that time, the king dismounted his horse, put down his bow, and came to the bhikkhu. He addressed the bhikkhu and said: |
「比丘！ 與我說法。」 |
Bhikkhu! Speak to me. |
是時，彼比丘即舉眼仰觀王，默 然不語。 |
At that time, the bhikkhu raised his eyes and looked up at the king without saying a word. |
爾時，王復語比丘曰： |
At that time, Wang Fu said to the monk: |
「速與我說法。」 |
Speak to me quickly. |
爾時，比丘復舉眼仰觀王已，默然不語。 |
At that time, the bhikkhu raised his eyes again and looked up at the king, remaining silent. |
是 時，王復作是念： |
At that time, Wang Fu thought: |
「我今可問禪中間事，若當 與我說者，當供養之，盡其形壽，施與衣被、 飲食、床敷臥具、病瘦醫藥； |
"Now I can ask you about Zen meditation. If you want to talk to me, you should support him to the end of his body and life, and give him clothes, quilts, food and drink, bedding and bedding, and medicine for the sick and thin; |
設不與我說者，當 取殺之！」爾時，王復語比丘言： |
If you don't tell me, you should be killed! ” At that time, Wang Fu spoke to the bhikkhu: |
「比丘！與我說 法。」 |
Bhikkhu! Speak to me. |
爾時，彼比丘亦默然不對。 |
At that time, the bhikkhu also remained silent. |
爾時，樹神即 知其心，便遙化作鹿群，欲亂王耳目，使 起異想。 |
At that moment, the tree spirit knew his heart and turned into a herd of deer from afar, trying to confuse the king's ears and eyes and cause him to have strange thoughts. |
是時，王遙見鹿已，便作是念： |
At that time, Wang Yao saw the deer and thought as follows: |
「今且 捨此沙門！沙門竟當何所至湊！」即乘馬往 射群鹿。 |
"Let's leave this recluse now! Where can the recluse go?" He then rode on horseback to shoot a herd of deer. |
是時，夫人白道人曰： |
At that time, Madam Bai Taoist said: |
「比丘！今為所 詣？」 |
Bhikkhu! What have you achieved now? |
比丘曰： |
The bhikkhu said: |
「欲至四佛住處往 覲 世尊！」 |
I want to go to the residence of the four Buddhas to pay homage to the World Honored One! |
夫人 白言： |
Madam Bai Yan: |
「比丘！今正是時，速往所在，勿復住此， 為王所害者，罪王甚重。」 |
Bhikkhu! Now is the time. Go to where you are quickly and don't stay here again. Anyone who is harmed by the king will sin against the king very seriously. |
是時，彼比丘即從 坐起，收攝衣鉢，飛在虛空，遠逝而去。 |
At that time, the bhikkhu stood up from his seat, collected his robe and bowl, flew into the sky, and flew away. |
是時， 夫人見道人在虛空中高飛而去，便遙語 王曰： |
At that time, when the lady saw the Taoist flying away in the sky, she said to the king: |
「唯願大王觀此比丘有大神足，今在 虛空踊沒自在。 |
"I only hope that your great king will see that this bhikkhu has great spiritual feet and is now wandering in space without feeling at ease. |
今此比丘尚有此力，何況 釋迦文佛而可及乎？」 |
Now this bhikkhu still has this power, how much more can it be achieved by Sakyamuni Buddha? " |
是時，彼比丘到瞿師園 中，還捨神足，以常凡法至世尊所，頭面禮 足，在一面坐。 |
At that time, the bhikkhu went to the Master Qu's Garden. He also gave up his divine feet and brought the ordinary Dharma to the place where the World Honored One was. He bowed his head, face and feet, and sat down on one side. |
爾時，世尊問比丘曰： |
At that time, the World Honored One asked the bhikkhu: |
「云何，比 丘！在舍衛城勞於夏坐乎？ |
"What do you mean, bhikkhu? Are you sitting in Sāvatthi City during the summer? |
隨時乞食不亦 惓耶？」 |
Isn’t it okay to beg for food at any time? " |
比丘曰： |
The bhikkhu said: |
「我在舍衛城實無所惓。」 |
I have nothing to fear in Savatthi City. |
佛語比丘： |
Buddhist bhikkhu: |
「今日何故來至此間？」 |
Why are you here today? |
比丘白佛： |
Bhikkhu White Buddha: |
「故來覲尊，問訊起居。」 |
"Therefore, I have come to pay homage to you and inquire about my daily life." |
世尊告曰： |
The World Honored One said: |
「汝今見我 及見此四佛住處耶？ |
"Have you seen me now and the abodes of these four Buddhas? |
汝今得脫王手甚 為大奇，汝何為不與王說法？ |
It is very surprising that you have escaped from the king's hand now. Why don't you speak to the king? |
又復優填王 作是言： |
And Fu You Chuan Wang said this: |
『比丘！今當為我說法。 |
"Bhikkhu!" Speak the Dharma to me now. |
汝今何故不 為我說法？』 |
Why don't you speak Dharma for me now? 』 |
若當比丘與王說法者，優填 王極懷歡喜，已有歡喜，盡其形壽供養 衣被、飲食、床敷臥具、病瘦醫藥。」 |
If a bhikkhu preaches the Dharma to the king, then the king will be extremely happy and happy, and he will spend his entire body and life making offerings of clothing, quilts, food, bedding, bedding, and medicine for the sick and thin. " |
是時，比丘白 佛言： |
At that time, the bhikkhu said to the Buddha: |
「時，王欲問禪中間事，是故不報此義 耳。」 |
At that time, the king wanted to ask about the matter in Zen, so he did not repay this righteousness. |
世尊告曰： |
The World Honored One said: |
「汝比丘！何故不與王說禪中 間事？」 |
Bhikkhu! Why don't you talk to the king about Zen matters? |
比丘報曰： |
The bhikkhu reported: |
「優填王用此禪為？ |
What did King Utam use this Zen for? |
本懷凶 暴無有慈心，殺害眾生不可稱計，與欲 相應，三毒熾盛，沒在深淵，不覩正法，習 惑無知，諸惡普集，行於憍慢，依王力勢，貪 著財寶，輕慢世人，盲無有眼，此人復用禪 為？ |
He is violent and has no compassion, killing all sentient beings without calculation, and corresponds to desires. The three poisons are raging. He is lost in the abyss. He does not know the true Dharma. He is accustomed to delusion and ignorance. All kinds of evil are gathered. Holding on to treasure, looking down upon the world, being blind and without eyesight, is this person still practicing Zen? |
夫禪定法，諸法中妙，難可覺知，無有形 相，非心所測，此非常人所及，乃是智者所 知。 |
The Dharma of meditation is wonderful among all Dharmas, difficult to perceive, has no form, and cannot be measured by the mind. This is beyond the reach of human beings, but can be understood by the wise. |
以是之故，不與王說法。」 |
For this reason, I did not speak to the king. " |
是時，世尊告曰： |
At that time, the World Honored One said: |
「若有朽故之衣，要須浣之乃淨。 |
"If there are any old clothes that are rotten, they must be washed and cleaned. |
極盛欲心， 要當觀不淨之想，然後乃除。 |
If you have extremely strong desires, you should observe the impure thoughts and then get rid of them. |
若瞋恚盛者， 以慈心除之。 |
If anger or anger is strong, eliminate it with loving-kindness. |
愚癡之闇，以十二緣法然後 除盡。 |
The darkness of ignorance can be eradicated through the twelve conditions. |
比丘！何故不與優填王說法？ |
Bhikkhu! Why don't you speak to King Youtuan? |
設當與 說法者，王極歡喜，正使極盛之火猶可滅之， 何況人哉？」 |
If you are to speak the Dharma to me, the king will be extremely happy, even if the extremely powerful fire can still be extinguished, how much more will it be for human beings? " |
爾時，彼比丘默然不語。 |
At that time, the bhikkhu remained silent. |
爾時，佛 告比丘： |
At that time, the Buddha told the bhikkhu: |
「如來處世，甚奇！甚特！設天、龍、鬼神、乾 沓惒問如來義者，吾當與說之； |
"The way the Tathagata lives in this world is very strange! How special! If there are gods, dragons, ghosts, gods, and gods who ask about the Tathagata's righteousness, I will explain them to you. |
若使國王、 大臣、人民之類問如來義者，亦當與說之； |
If kings, ministers, people, etc. are asked about the Tathagata's righteousness, they should also explain it to them; |
若剎利四姓來問義者，亦當與說之。 |
If anyone from the four surnames of Ksāli comes to ask about justice, he should also explain it to him. |
所 以然者，今日如來得四無所畏，說法無有 怯弱； |
Therefore, today the Tathagata has achieved four things without fear, and there is no timidity in his Dharma; |
亦得四禪，於中自在，兼得四神足，不 可稱計，行四等心，是故如來說法無有怯 弱，非羅漢、辟支佛所能及也； |
He has also attained the four levels of jhana, being at ease within them, and having attained the four levels of spirituality at the same time. He is incalculable and can carry out the four levels of mind. Therefore, the Tathagata preaches the Dharma without any timidity, and is beyond the reach of Arhats and Pratyekabuddhas. |
是故如來說 法亦無有難。 |
Therefore, there is no difficulty in teaching the Dharma. |
汝今，諸比丘！當求方便，行四 等心，慈、悲、喜、護。 |
You are now, monks! You should seek expediency and practice the four qualities of kindness, compassion, joy, and protection. |
如是，諸比丘！當作是學。 |
So it is, monks! Think of it as learning. |
「所 以 然者，若比丘所為眾生善知識遇，及一切 父母知親，盡當以四事教令知法。 |
"Therefore, if a bhikkhu is a good friend of all sentient beings and a close friend of all parents, he should teach the Dharma through the four things. |
云何為 四？ |
What is the number four? |
一者當恭敬於佛，是時如來者，至真、等 正覺、明行成為、善逝、世間解、無上士、道法御、天 人師，號佛、眾祐，度人無量。 |
First, one should respect the Buddha, the Tathagata of this time, the most true, the most enlightened, the one who has achieved enlightenment and practice, the Good Passion, the understander of the world, the supreme scholar, the ruler of Tao and Dharma, the teacher of gods and humans, who is called the Buddha, the protector of all, and who saves countless people. . |
當求於法，修行 正真之法，除穢惡之行，此是智者之所修 行。 |
You should seek the Dharma, practice the true Dharma, and get rid of the dirty and evil deeds. This is the practice of the wise. |
復當方便供養眾僧，如來眾者，恒共和 合，無有諍訟，法成就、戒成就、三昧成就、智 慧成就、解脫成就、解脫知見成就。 |
Once again, we should make offerings to all the Sangha and the Tathāgata, and they will always be in harmony without any disputes or lawsuits. They will achieve the Dharma, the precepts, the Samadhi, the wisdom, the liberation, and the knowledge and view of liberation. |
所謂四 雙八輩、十二賢士，此是如來聖眾，可尊、可 貴，世間無上福田。 |
The so-called four pairs of eight generations and twelve wise men, these are the Tathagata's saints, they are honorable and valuable, and they are the unparalleled field of blessings in the world. |
復當勸助使行賢聖法、 律，無染無污，寂靜無為。 |
Again, we should encourage and help people to practice the virtuous and sage Dharma and laws, be free from stains and stains, and be quiet and inactive. |
若有比丘欲行道 者，普共行此四事之法。 |
If there is a bhikkhu who wishes to practice the Way, he should practice these four things together. |
所以然者，法之 供養三尊，最尊、最上，無能及者。 |
Therefore, the Dharma supports the three deities, which are the most honorable and supreme, and cannot be surpassed. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
31.3 （三）行跡 |
31.3 (3) Whereabouts |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四事行跡。 |
"There are four deeds. |
云何 為四？ |
Why is it four? |
有樂行跡所行愚惑，此名初行跡； |
There are deeds of foolish deeds, this is called the first deeds; |
復 有樂行跡所行速疾； |
Again, there is joy and speed in the deeds; |
復有苦行跡所行愚 惑； |
Again there are signs of asceticism and deception; |
復有苦行跡所行速疾。 |
There are traces of asceticism and speed. |
「彼云何名為樂 行跡所行愚惑？ |
What is the name of happiness? What is the deception of deeds? |
或有一人貪欲熾盛，瞋恚、愚 癡熾盛，所行甚苦，不與行本相應，彼人五 根愚闇亦不捷疾。 |
There may be a person who is full of greed, anger, and ignorance. His actions are very painful and do not correspond to the nature of his actions. The five senses of ignorance and darkness of that person are also ineffective. |
云何為五？ |
Why is the cloud five? |
所謂信根、精 進根、念根、慧根、定根。 |
The so-called root of faith, root of energy, root of mindfulness, root of wisdom, and root of concentration. |
若以愚意求三昧盡 有漏者，是謂名為樂行跡鈍根得道者也。 |
If one seeks the perfection of samadhi with foolish intentions and has outflows, this is called the person who attains the Tao with blunt roots and happy deeds. |
「彼云何名為樂根行跡速疾？ |
"Why does he say that Legen's movements are so fast? |
或有一人無 欲、無婬； |
Or there is a person who has no desires or sexual immorality; |
然於貪欲，恒自偏少不慇懃，為瞋 恚、愚癡極為減少，五根捷疾無有放逸。 |
However, due to greed, there is always a lack of diligence, anger, hatred and ignorance are extremely reduced, and the five root diseases are not let go. |
云何 為五？ |
Why is it five? |
所謂信根、精進根、念根、定根、慧根，是謂 五根。 |
The so-called faith root, energy root, mindfulness root, concentration root, and wisdom root are the five roots. |
然得五根成於三昧，盡有漏成無 漏，是謂名為利根行於道跡也。 |
However, when the five faculties are acquired and completed in samadhi, and when there are no outflows, they become free. This is called the sharp faculties that move along the path. |
「彼云何名 為苦行跡行於愚惑？ |
"What's the name of that person who walks in delusion for the sake of asceticism? |
或有一人婬意偏多， 瞋恚、愚癡熾盛。 |
There may be a person who has a lot of lustful thoughts, and is full of anger and ignorance. |
彼以此法而自娛樂，盡有 漏成無漏，是謂名為苦行跡鈍根者也。 |
He who uses this method to amuse himself has no leaks and no leaks. This is called asceticism with blunted roots. |
「云 何苦行跡行於速疾？ |
"Why do you have to travel so fast? |
於是，或有一人少欲 少婬，無有瞋恚，亦不起想，行此三法。 |
Therefore, there may be a person who has few desires, few sexual acts, no anger, no thought, and practices these three dharma. |
爾 時，有此五根，無有缺漏。 |
At that time, there are these five faculties, without any defects. |
云何為五？ |
Why is the cloud five? |
所謂信 根、精進根、念根、定根、慧根，是謂為五。 |
The so-called root of faith, root of energy, root of mindfulness, root of concentration, and root of wisdom are called five. |
彼以此 法得三昧，盡有漏成無漏，是謂苦行跡利 根者也。 |
He achieved samadhi by this method, turning all the leaks into no leaks. This is said to be a person who has sharpened his faculties through ascetic practices. |
「是謂比丘有此四行跡，當求方便， 捨前三行跡，後一行者當共奉行。 |
"This means that a bhikkhu who has these four practices should seek expediency, and should abandon the first three practices and follow them together with the latter. |
所以然 者，苦行跡三昧者難得，以得便成道，久存 於世。 |
Therefore, it is rare for those who practice asceticism to achieve samadhi, so that they can achieve enlightenment and remain in the world for a long time. |
所以然者，不可以樂求樂，由苦然 後成道。 |
Therefore, one cannot be happy and seek happiness, and then achieve enlightenment through suffering. |
是故，諸比丘！恒以方便，成此行跡。 |
Therefore, monks! Always use convenience to achieve this deed. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
31.4 （四）無常 |
31.4 (4) Impermanence |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹 園所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred great monks. |
爾時，四梵志皆 得五通，修行善法，普集一處，作是論議： |
At that time, all the four Brahma aspirants have obtained the five powers, practiced good Dharma, gathered in one place, and made the following discussion: |
「此伺命來時不避豪強，各共隱藏，使伺命不 知來處。」 |
"When this order comes, it will not avoid powerful people, but everyone will hide it, so that the order does not come from." |
爾時，一梵志飛在空中，欲得免 死，然不免其死，即在空中而命終。 |
At that time, Yi Brahma was flying in the air, hoping to avoid death, but was unable to avoid death, and died in the air. |
第二梵 志復入大海水底，欲得免死，即於彼命終。 |
The second Brahma Zhi returned to the bottom of the sea, hoping to avoid death, and died there. |
彼第三梵志欲得免死，入須彌山腹中，復 於中死。 |
In order to avoid death, the third Brahma aspirant entered the belly of Mount Sumeru and died there again. |
彼第四梵志入地至金剛際，欲 得免死，復即彼而命終。 |
The fourth Brahma aspiration entered the earth and reached the realm of vajra, hoping to avoid death, but he died there again. |
爾時，世尊以天眼 觀見四梵志，各各避死，普共命終。 |
At that time, the World-Honored One saw with his heavenly eyes the four Brahma aspirations, each of them avoiding death, and all of them died together. |
爾時，世尊 便說此偈： |
At that time, the World-Honored One spoke this verse: |
「非空非海中， 非入山石間， |
"Not in the sky, not in the sea, not in the mountains and rocks, |
無有地方所， 脫止不受死。」 |
There is no place to escape from death. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「於是，比丘！有梵志四 人集在一處，欲得免死，各歸所奔，故不 免死。 |
"So, bhikkhu! There are four Brahma people gathered in one place. They want to avoid death, and they all run to their own places, so they cannot avoid death. |
一人在空，一人入海水，一人入山腹 中，一人入地，皆共同死。 |
One person is in the sky, one person is in the sea, one person is in the heart of the mountain, and one person is in the ground. They all die together. |
是故，諸比丘！欲得 免死者，當思惟四法本。 |
Therefore, monks! If you want to avoid death, you should meditate on the four roots of the Dharma. |
云何為四？ |
Why is the cloud four? |
一切行 無常，是謂初法本，當念修行。 |
All actions are impermanent, which is the origin of the Dharma, and should be practiced mindfully. |
一切行苦，是 謂第二法本，當共思惟。 |
The suffering of all actions is the second source of the Dharma and should be pondered together. |
一切法無我，此第 三法本，當共思惟。 |
All dharmas have no self. This third dharma root should be meditated on together. |
滅盡為涅槃，是謂第四 法本，當共思惟。 |
Cessation is Nirvana, which is called the fourth root of the Dharma and should be meditated on together. |
如是，諸比丘！當共思惟此 四法本。 |
So it is, monks! You should meditate on these four sources of Dharma together. |
所以然者，便脫生、老、病、死、愁、憂、苦、 惱，此是苦之元本。 |
Therefore, if you do this, you will be free from birth, old age, illness, death, sorrow, grief, pain, and annoyance, which are the root cause of suffering. |
是故，諸比丘！當求方便， 成此四法。 |
Therefore, monks! You should seek convenience and achieve these four methods. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
31.5 （五）園觀地 |
31.5 (5) Garden Viewing Land |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「三十三天有四園觀，諸 天於中而自娛樂，五樂自娛。 |
"In the thirty-three days, there are four gardens, in which the gods entertain themselves, and the five pleasures entertain themselves. |
云何為四？ |
Why is the cloud four? |
難 檀槃那園觀、麁澁園觀、晝夜園觀、雜種園 觀。 |
Nan Tanpanna Garden View, Qixun Garden View, Day and Night Garden View, and Hybrid Garden View. |
然四園之內有四浴池； |
However, there are four bathing pools within the four gardens; |
極冷浴池、香味 浴池、輕便浴池、清徹浴池。 |
Extremely cold baths, scented baths, light baths, and clear baths. |
云何為四？ |
Why is the cloud four? |
一 者難陀浴池，二名難陀頂浴池，三名蘇摩浴 池，四名歡悅浴池。 |
One is the Nanda Bath, the second is the Nanda Top Bath, the third is the Soma Bath, and the fourth is the Joy Bath. |
「比丘當知，四園之內有 此四浴池，令人身體香潔無有塵垢。 |
"Bhikkhus, you should know that there are these four bathing pools in the four gardens, which make your body fragrant and clean without any dirt. |
何以 故名為難檀槃那園？ |
Why is it called Nantanpanna Garden? |
若三十三天入難檀槃 那園已，心性喜悅，不能自勝，於中而自娛 樂，故名為難檀槃那園。 |
If, on the thirty-third day, you enter the Nandanpanna Garden, your mind will be happy and unable to conquer yourself, and you will enjoy yourself in it, so it is called Nandanpanna Garden. |
「復以何故名為麁 澁園觀？ |
Why is it called the Temple of the Garden? |
若三十三天入此園中已，身體極 麁，猶如冬時以香塗身，身體極麁，此亦如 是。 |
If you have entered this garden on the thirty-third day and your body is extremely muted, it is like applying incense to your body in winter and your body is extremely muted. The same is true here. |
若三十三天入此園中已，身體極麁不 與常同，以是之故，名為麁澁園觀。 |
If you have been in this garden for thirty-three days, your body will be very different from usual. For this reason, it is called "Hulun Garden View". |
「復以 何故名為晝夜之園？ |
"Why is it called the Garden of Day and Night? |
若使三十三天入此 園中已，爾時諸天顏色各異，作若干種形 體，猶如婦女著種種衣裳，不與本形同。 |
If thirty-three people enter this garden, then the colors of the heavens will be different and they will take on various shapes, just like women wearing various clothes, which are not the same as their original shapes. |
此 亦如是，若三十三天入此園中已，作若干 種色不與本同，以是故名為晝夜之園。 |
In the same way, if you enter this garden for thirty-three days, some colors will be different from the original ones, so it is called the garden of day and night. |
「復以何故名為雜種之園？ |
"Why is it called the Garden of Hybrids? |
爾時，最尊之天及 中天、下天，入此園已，皆同一類，設復最下 之天大不得入餘三園中，猶如轉輪聖王 所入之園，餘王不復得入園中浴洗，人民 之類正可得遙見耳。 |
At that time, the most noble heaven, the middle heaven, and the lower heaven have entered this garden, and they are all of the same type. Suppose that the most noble heaven is not allowed to enter the remaining three gardens, just like the garden entered by the wheel-turning sage king, and the remaining kings will no longer be able to enter the garden. You can bathe in the garden, and people like you can see and hear from a distance. |
此亦如是，若最尊神 天所入園中浴洗，餘小天不復得入，是故 名為雜種浴池。 |
In the same way, if the Most Revered God enters the garden to bathe, the rest of the gods will no longer be able to enter, so it is called the Bastard Bath. |
「復以何故名為難陀浴池？ |
"Why is it called Nanda Bath? |
若三十三天入此池中已，極懷歡悅，是故 名為難陀浴池。 |
If you enter this pool for thirty-three days, you will feel extremely happy, so it is called Nanda Bath. |
「復以何故名為難陀頂浴 池？ |
"Why is it called Nandading Bathing Pool? |
若三十三天入此池中已，兩兩捉手摩 其頂而浴洗，正使天女亦復如是，以是之 故，名為難陀頂浴池。 |
If you enter this pool for thirty-three days, two by two grab their hands and rub the top of it and bathe, the goddess will do the same again. For this reason, it is called Nanda Top Bathing Pool. |
「復以何故名為蘇摩 浴池？ |
"Why is it called Soma Bath? |
三十三天入此池中已，爾時諸天顏 貌，盡同人色，無有若干，是故名為蘇摩浴 池。 |
Thirty-three days after entering this pool, the appearance of all the gods at that time was the same as that of human beings. There were not many of them, so it was called Soma Bathing Pool. |
「復以何故名為歡悅浴池？ |
"Why is it called the Bath of Joy? |
若三十三天 入此池中已，盡無憍慢上下之想，望意偏 少，爾時盡同一心而浴洗，故名為歡悅浴池。 |
If you have been in this pool for thirty-three days, you will not have any thoughts of being conceited or arrogant, and your thoughts will be less. Then you will bathe with one heart, so it is called the Happy Bath. |
是謂，比丘！有此因緣，便有此之名。 |
That’s right, bhikkhu! For this reason, it has this name. |
「今如來 正法之中亦復如是，有四園之名。 |
"It is also like this in the true Dharma of the Tathagata now, with the names of the Four Gardens. |
云何為 四？ |
What is the number four? |
一者慈園，二者悲園，三者喜園，四者護 園。 |
The first is the garden of kindness, the second is the garden of sorrow, the third is the garden of joy, and the fourth is the garden of protection. |
是謂，比丘！如來正法之中有此四園。 |
That’s right, bhikkhu! There are these four gardens in the Tathagata's true Dharma. |
「復 以何故名為慈園？ |
Why is it called Ciyuan? |
比丘當知，由此慈園生 梵天上，從梵天終，當生豪尊之家，饒財 多寶，恒有五樂自娛，未曾離目，以是之故， 名為慈園。 |
Bhikkhus, you should know that from this Garden of Mercy, you will be born in the Brahma Heaven. From Brahma Heaven, you will be born into a noble family, rich in wealth and treasures, and you will always have the five pleasures to entertain yourself. For this reason, it is called the Garden of Mercy. |
「復以何故名為悲園？ |
"Why is it called the Garden of Sorrow? |
比丘當知， 若能親近悲解脫心，生梵光音天。 |
Bhikkhus, you should know that if you can get close to the mind of compassion and liberation, you will be born in the Brahma Light Sound Heaven. |
若來生 人中，生豪族家，無有瞋恚，亦饒財多寶，故 名為悲園。 |
If you are born into a wealthy family in the next life, you will have no anger and will be rich in wealth, so it is called the Garden of Sorrow. |
「復以何故名為喜園？ |
"Why is it called the Garden of Joy? |
若能親近 喜園者，生光音天。 |
If you can get close to the Happy Garden, you will be born in the Light and Sound Heaven. |
若來生人間，國王家 生，恒懷歡喜，故名為喜園。 |
If he were to be reborn in the human world, he would be born into the King's family and would always be filled with joy, so it was named Happy Garden. |
「復以何故名為 護園？ |
"Why is it called Protector's Garden? |
若有人親近護者，生無想天，壽八萬 四千劫。 |
If someone is close to the protector, he will be born in the Wuxiang Heaven and live eighty-four thousand kalpas. |
若復來生人中，當生中國家，亦 無瞋恚，恒護一切非法之行，以是故名為 護園。 |
If he is reborn among humans and in a country, he will be free from anger and will always protect all illegal actions, so he is called Protector of the Garden. |
「比丘當知，如來正法之中有此四園， 使諸聲聞得遊戲其中，然如來此四園之中 有四浴池，使我聲聞於中洗浴而自遊戲， 盡有漏成無漏，無復塵垢。 |
"Bhikkhu, you should know that there are four gardens in the Tathagata's true Dharma for all the voice-hearers to play in. However, within these four gardens for the Tathagata, there are four bathing pools for me, the voice-hearers, to bathe and play in them. There will be no leaks in them. No more dirt. |
云何為四？ |
Why is the cloud four? |
一名 有覺有觀浴池，二名無覺無觀浴池，三名護 念浴池，四名無苦無樂浴池。 |
One has the bath of awareness, two has the bath of non-awareness, three has the bath of mindfulness, and the fourth has the bath of no pain and no pleasure. |
「以何等故名 為有覺有觀浴池？ |
"What is the name for the Awakening Bathing Pool? |
若有比丘得初禪已，於 諸法中恒有覺、觀，思惟諸法，除去結纏，永 無有餘，以是之故，名為有覺有觀。 |
If a bhikkhu has attained the first jhāna, he will always have awareness and insight into all dharmas. He will ponder over all dharmas and get rid of all the entanglements. There will never be anything left. For this reason, he is called aware and insightful. |
「復以 何故名為無覺無觀浴池？ |
"Why is it called the Wujue Wuguan bathing pool? |
若有比丘得二 禪已，滅有覺、有觀，以禪為食，以是故名 之為無覺無觀。 |
If there is a bhikkhu who has attained the second level of jhāna, his awareness and vipassanā have ceased, and he feeds on jhāna, so he is called non-awareness and non-awareness. |
「復以何故名為護念浴池？ |
"Why is it called the Memorial Bath? |
若比丘得三禪已，滅有覺、有觀，無覺、無 觀，恒護念三禪，以是之故，名為護念浴 池。 |
If a bhikkhu has attained the three jhanas, and has ceased to have awareness and contemplation, and has no awareness and no contemplation, and he continues to maintain the three jhanas of mindfulness, for this reason, it is called the bath of mindfulness. |
「復以何故名為不苦不樂浴池？ |
"Why is it called the bathhouse of neither pain nor pleasure? |
若有比 丘得四禪已，亦不念樂，復非念苦，亦不 念過去當來之法，但用心於現在法中，以 是之故，名為不苦不樂浴池。 |
If a bhikkhu has attained the fourth level of jhāna, he does not think about happiness, nor does he think about suffering, nor does he think about the past and future dharma, but concentrates his mind on the present dharma. For this reason, it is called the bath of neither suffering nor happiness. |
「是故，諸比丘！如 來正法之中有此四浴池，使我聲聞於中 洗浴，滅二十一結，度生死海，入涅槃城。 |
"Therefore, bhikkhus! There are these four bathing pools in the Tathagata's true Dharma, so that I, the voice-hearer, can bathe in them, destroy the twenty-one knots, cross the sea of life and death, and enter the city of Nirvana. |
是 諸比丘！若欲度此生死海者，當求方便， 滅二十一結，入涅槃城。 |
Yes, monks! If you want to cross this sea of life and death, you should seek expedient methods to destroy the twenty-one knots and enter the city of nirvana. |
如是，諸比丘！當作 是學。」 |
So it is, monks! Think of it as learning. " |
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. |
31.6 （六） |
31.6 (Saturday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「猶如四大毒蛇極 為凶暴，舉著一函中。 |
"Like four poisonous snakes, extremely ferocious, holding up a letter. |
若有人從四方來， 欲令活、不求死，欲求樂、不求苦，不愚不 闇，心意不亂，無所繫屬。 |
Suppose someone comes from all directions who wants to live but not to die, who wants to be happy but not to suffer, who is not stupid or dark, whose mind is not confused and who has no attachments. |
「是時，若王、若王大 臣喚此人而告之曰： |
"At that time, King Ruo and his ministers called this man and told him: |
『今有四大毒蛇極為 兇暴，汝今當隨時將養沐浴令淨，隨時飲 食無令使乏，今正是時，可往施行。』 |
"Today there are four poisonous snakes that are extremely ferocious. You should take care of them and bathe them at any time to make them clean. You should eat and drink at any time to make them tired. Now is the time to do it." 』 |
是時， 彼人心懷恐懼，不敢直前，便捨，馳走莫 知所湊深。 |
At that time, the other person was afraid and did not dare to go straight forward, so he gave up and ran away without knowing where he was. |
復重告彼人作是語： |
Tell the other person again and again: |
『今使 五人皆持刀劍而隨汝後，其有獲汝者，當 斷其命，不足稽遲。』 |
"Now I have five people armed with swords and following you. If anyone catches you, I will kill him. There is no need to delay." 』 |
「是時，彼人畏四大毒蛇， 復畏五人捉持刀劍者，馳走東西，不知如 何？ |
"At that time, that man was afraid of the four poisonous snakes and the five men holding swords, so he ran away. I don't know what to do? |
復告彼人曰： |
He told the other person again: |
『今復使六怨家使隨汝 後，其有得者當斷其命； |
"Now you are sending the envoys of the Six Enemies to follow you, and those who have gained them should have their lives cut off; |
欲所為者可時 辦 之。』 |
Those who want to do something can do it immediately. 』 |
是時，彼人畏四大毒蛇，復畏五人持刀 杖者，復畏六怨家，便馳走東西，彼人若 見空墟之中，欲入中藏。 |
At that time, that person was afraid of the four poisonous snakes, the five men with swords and sticks, and the six enemies, so he ran east and west. If he saw the empty ruins, he wanted to enter Central Tibet. |
若值空舍，若破牆 間無堅牢處，若見空器，盡無所有，若復有 人與此人親友，欲令免濟，便告之曰： |
If it is an empty house, if there is no solid place between the broken walls, if there are empty utensils, and if there is nothing left, if there is someone else who is a relative or friend of this person and wants to be exempted from it, then tell him: |
『此 間空閑之處多諸賊寇，欲所為者今可隨 意。』 |
"There are many thieves and bandits in this free space. Anyone who wants to do whatever they want can do as he pleases." 』 |
「是時，彼人復畏四大毒蛇，復畏五人持 刀杖者，復畏六怨家，復畏空墟村中，便馳 走東西。 |
"At that time, the man was again afraid of the four poisonous snakes, the five men holding swords and sticks, the six enemy families, and the Kongxu Village, so he galloped around. |
彼人前行，若見大水極深且廣，亦無 人民及橋梁可度得至彼岸，然復彼人所 立之處多諸惡賊。 |
As he goes forward, he sees that the water is extremely deep and wide, and there are no people or bridges to reach the other side. However, where he stands there are many evil thieves. |
是時，彼人作是思惟： |
At that time, the man was thinking: |
『此 水極為深廣，饒諸賊寇，當云何得度彼 岸？ |
The water here is extremely deep and wide. How can we reach the other side, despite all the bandits and bandits? |
我今可集聚材木草蘘作栰，依此栰 從此岸得至彼岸。』 |
Now I can gather wood, grass, and weeds to make a weir. With this weir, I can reach from one shore to the other. 』 |
是時，彼人便集薪草作 栰已，即得至彼岸，志不移動。 |
At that time, the man gathered firewood and made a weir. He reached the other shore without moving. |
「諸比丘當知， 我今作喻，當念解之。 |
"Bhikkhus, you should know that I am making a metaphor and you should understand it carefully. |
說此義時，為有何 義？ |
When saying this, what is the meaning? |
言四毒蛇者，即四大是也。 |
The four poisonous snakes are the four great things. |
云何為四大？ |
What are the four major clouds? |
所謂地種、水種、火種、風種，是謂四大。 |
The so-called earth species, water species, fire species, and wind species are the four elements. |
五人持 刀劍者，此是五盛陰也。 |
Five people holding swords, this is the Five Sheng Yin. |
云何為五？ |
Why is the cloud five? |
所謂色 陰、痛陰、想陰、行陰、識陰是也。 |
The so-called color yin, pain yin, thinking yin, movement yin, and consciousness yin are all. |
六怨家者，欲愛 是也。 |
Those who hate the family six times are due to desire and love. |
空村者，內六入是也。 |
An empty village has six internal organs. |
云何為六？ |
Why is it six? |
所謂六 入者，眼入、耳入、鼻入、口入、身入、意入。 |
The so-called six entrances are eyes, ears, nose, mouth, body and mind. |
「若有智 慧者而觀眼時，盡空無所有，亦不牢固； |
“If a wise person looks into his eyes, he will see that they are empty and not solid; |
若復觀耳、鼻、口、身、意時，盡空無所有，皆虛、 皆寂，亦不牢固。 |
If you look again at your ears, nose, mouth, body, and mind, you will see that they are all empty and empty. They are all empty, still, and not solid. |
云水者，四流是也。 |
Clouds and water are the four currents. |
云何為 四？ |
What is the number four? |
所謂欲流、有流、無明流、見流。 |
The so-called flow of desire, flow of existence, flow of ignorance, and flow of seeing. |
大栰者，賢 聖八品道是也。 |
The big weir is the eighth level of the wise sage. |
云何為八？ |
Why does the cloud mean eight? |
正見、正治、正語、正 方便、正業、正命、正念、正定，是謂賢聖八品道 也。 |
Right view, right governance, right speech, right expediency, right conduct, right livelihood, right mindfulness, and right concentration are the eight qualities of the sage. |
水中求度者，善權方便精進之力也。 |
Those who seek salvation in the water are the power of good power and expediency. |
此岸 者，身邪也； |
Those on this shore have evil bodies; |
彼岸者，滅身邪也。 |
On the other side, the evil body is destroyed. |
此岸者，阿闍世 國界也： |
This shore is the national boundary of Ajasa: |
彼岸者，毘沙王國界也。 |
The other shore is the boundary of the Bisha Kingdom. |
此岸者，波旬 國界也； |
This shore is the national boundary of Bo Xun; |
彼岸者，如來之境界也。」 |
The other shore is the realm of the Tathagata. " |
是時，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. |
31.7 （七）無漏 |
31.7 (7) No leakage |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時世尊與大比丘眾五百人俱。 |
At that time the World-Honored One was present together with five hundred great monks. |
爾時，舍衛 城中有一優婆塞，而命終還生舍衛城中大 長者家，最大夫人妊身。 |
At that time, there was an Upasaka in the city of Savatthi. At the end of his life, the eldest wife of the eldest elder in the city of Savatthi was pregnant. |
爾時，世尊以天眼 觀，清淨無瑕穢，見此優婆塞生舍衛城中 最富長者家。 |
At that time, the World-Honored One looked with his celestial eyes, and saw the house of the richest elder in the city of Upasaka, Sāvatti, which was pure and unblemished. |
即於其日，復有梵志身壞命 終，生地獄中，爾時世尊亦以天眼觀。 |
On that day, another Brahma's body will break down and die, and he will be reborn in hell. At that time, the World Honored One will also look at it with his heavenly eyes. |
復即 以其日，阿那邠邸長者命終，生善處天上， 是時世尊亦以天眼觀。 |
On the same day, the elder Anapudi died and was reborn in a good place in heaven. At that time, the World Honored One also looked with his heavenly eyes. |
即其日，有一比丘 而取滅度，世尊亦以天眼觀見。 |
On that day, a bhikkhu attained nirvana, and the World-Honored One also saw it with his heavenly eyes. |
爾時，世尊 見此四事已，便說斯偈： |
At that time, the World-Honored One saw these four things and said this verse: |
「若人受胞胎， 惡行入地獄， |
"If a person gives birth to a child, and his evil deeds lead him to hell, |
善者生天上， 無漏入涅槃。 |
Those who are good are born in heaven, and there is no leakage into Nirvana. |
賢者今受胎， 梵志入地獄， |
The sage is now pregnant, and the Brahma will enter hell. |
須達生天上， 比丘取滅度。」 |
To be reborn in heaven, a bhikkhu attains the state of annihilation. " |
是時，世尊從靜室起，詣普集講堂而就 坐。 |
At that time, the World-Honored One rose from the quiet room, went to the Puji Lecture Hall, and sat down. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「今有四事。 |
"There are four things going on today. |
若人能 修行者，身壞命終，得生人中。 |
If a person can practice it, his body will break down and his life will end, and he will be reborn among human beings. |
云何為四？ |
Why is the cloud four? |
所 謂身、口、意、命清淨無瑕穢者。 |
The so-called body, speech, mind, and life are pure and without blemishes. |
若命終時得 生人中。 |
If you are born among human beings at the end of your life. |
「若復，比丘！更有四法，有人習行者， 入地獄中。 |
"If that's the case, bhikkhu! There are four more dharma, and those who practice them will go to hell. |
云何為四？ |
Why is the cloud four? |
所謂身、口、意、命不清 淨。 |
The so-called body, speech, mind and life are not pure. |
是謂，比丘！有此四法。 |
That’s right, bhikkhu! There are these four methods. |
若有人親近者，身 壞命終，生地獄中。 |
If anyone gets close to him, his body will be destroyed and he will be reborn in hell. |
「復次，比丘！復有四法，習 修行者，生善處天上。 |
"Again, bhikkhu! There are four dharma again. Those who practice them will be born in a good place in heaven. |
云何為四？ |
Why is the cloud four? |
惠施、仁愛、利 人、等利。 |
Benevolence, kindness, benefit to others, and equal benefit. |
是謂，比丘！有人行此法者，身壞命 終，生善處天上。 |
That’s right, bhikkhu! If someone practices this method, his body will be destroyed and his life will end, and he will be reborn in a good place in heaven. |
「復次，比丘！更有四法，若有 人修行者，身壞命終，盡有漏，成無漏心解 脫、智慧解脫： |
"Furthermore, bhikkhu! There are four more methods. If someone practices it, his body will be destroyed and his life will be destroyed, and he will be free from all leaks. He will be liberated by the mind and wisdom: |
生死已盡，梵行已立，所作已 辦 ， 更不復受胎，如實知之。 |
Life and death have ended, the holy life has been established, the work has been done, and there is no more conception. Know it as it is. |
云何為四？ |
Why is the cloud four? |
有覺 有觀禪、無覺無觀禪、護念禪、苦樂滅禪，是 謂 比丘有四事法。 |
Awakening and insight meditation, non-awareness and non-insight meditation, mindfulness meditation, and the meditation on the cessation of happiness and suffering. This means that a bhikkhu has four methods. |
若有人習行者，盡有漏， 成無漏心解脫、智慧解脫： |
If someone practices this practice and has no leaks, he will achieve liberation with a mind without leaks and liberation with wisdom: |
生死已盡，梵行已 立，所作已 辦 ，更不復受胎，如實知之。 |
Birth and death have ended, the holy life has been established, the work has been done, and there is no more conception. Know it as it is. |
「是故， 諸比丘！若有族姓子、四部之眾，欲生人中 者，當求方便，行身、口、意、命清淨； |
"Therefore, bhikkhus, if there is a son of a clan or a member of the four tribes who wishes to be born among humans, he should seek expediency and be pure in body, speech, mind, and life. |
若得生天 上者，亦當求方便，行四恩； |
If you are reborn in heaven, you should also seek expediency and perform the four graces; |
若得盡有漏， 成無漏心解脫、智慧解脫，亦當求方便，行 四禪。 |
If you can eliminate all outflows and achieve liberation with a mind without outflows and liberation with wisdom, you should also seek expediency and practice the four jhanas. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
31.8 （八）無息禪 |
31.8 (8) Breathless Zen |
聞如是： |
Heard this: |
一時，佛在毘舍離城外林中。 |
At one time, the Buddha was in the forest outside the city of Vaishali. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我昔未成佛道時，爾 時依彼大畏山而住。 |
"In the past, before I became a Buddha, I lived on Mount Dawei. |
是時彼山，其有欲心、 無欲心入中者衣毛皆竪。 |
At that time, on that mountain, the hairs on the clothes of those who had desires and those who had no desires stood on end. |
若復極盛熱時，野 馬縱橫，露其形體而坐，夜便入深林中。 |
If the fever returns to an extreme level, wild horses will run wild and sit with their bodies exposed, and they will go into the deep forest at night. |
若 復極寒之日，風雨交流，晝便入林中，夜便 露坐。 |
If there is an extremely cold day, with wind and rain, people will go into the forest during the day and sit out in the open at night. |
「我爾時，正能誦一偈，昔所未聞，昔所 未見也。 |
"At that moment, I was able to recite a verse that I had never heard or seen before. |
「澹淡夜安， 大畏山中， |
"Good night, I am afraid of the mountains, |
露其形體， 是我誓願。 |
Revealing his body is my vow. |
「若我至塚間，取彼死人之衣，而覆形體。 |
"Suppose I go to the grave, take the clothes of the dead man, and cover his body. |
爾 時，若案吒村人來取木支，著我耳中，或著 鼻中，或有唾者，或有溺者，或以土坌其 身上； |
At that time, if someone from Ganzha Village comes to take a piece of wood and sticks it in my ear or nose, some may have spit, some may be drowned, or some may put dirt on his body; |
然我爾時，終不起意，向彼人民。 |
However, I will never care about those people. |
爾時， 有此護心。 |
At that time, I had this protective mind. |
爾時，有 ［牛＊苗］ 牛之處，設見犢子 屎 ， 便取食之； |
At that time, where there were [cattle* seedlings] cattle, if they saw calves droppings, they would eat them; |
若無犢子 屎 者，便取大牛 屎 食 之。 |
If there is no calf excrement, eat the ox excrement. |
爾時，食此之食，我復作是念： |
At that time, while eating this food, I thought again: |
『今用食為？ |
What do you want to eat today? |
乃可終日不食。』 |
But you can go all day without eating. 』 |
時我以生此念，諸天便 來到我所，而作是言： |
When I had this thought, the gods came to my place and said this: |
『汝今勿復斷食。 |
You must not fast again now. |
若當 斷食者，我當以甘露精氣相益，使存其 命。』 |
If you need to fast, I will use nectar and essence to help you and preserve your life. 』 |
爾時，我復作是念： |
At that time, I repeated my thoughts: |
『今以斷食，何緣復使 諸天送甘露與我？ |
Now that I am fasting, why will the heavens send me nectar again? |
今身將有虛詐。』 |
There will be deception in this body. 』 |
是時，我 復作是念： |
At that time, I repeated my thoughts: |
『今可食麻米之餘。』 |
"Now you can eat more than sesame rice." 』 |
「爾時，日食一 麻一米，形體劣弱，骸骨相連，頂上生瘡，皮 肉自墮，猶如敗壞瓠盧，亦不成就我頭。 |
"At that time, the sun was eclipsing one meter and one hemp, and the body was weak and weak. The bones were connected together. There were sores on the top of the head, and the skin and flesh fell off. It was like a corrupted gourd, and it could not be completed on my head. |
爾時亦復如是，頂上生瘡，皮肉自墮，皆由 不食故也。 |
Then the same thing happened again, with sores on the top of the head and the skin and flesh falling off, all because of not eating. |
亦如深水之中星宿現中，爾時， 我眼亦復如是，皆由不食故。 |
Just like the stars appearing in the deep water, my eyes will also be like this at that time, all because I don't eat. |
猶如故車敗 壞，我身亦復如是，皆悉敗毀不可承順。 |
Just like an old car is ruined, my body is also like this. I know that everything is ruined and cannot be accepted. |
亦 如駱駝脚跡，兩尻亦復如是。 |
It is also like the footsteps of a camel, and the same is true for the two legs. |
若我以手按 摩腹時，便值脊骨，若按脊時，復值腹皮， 身體羸弱者，皆由不食故。 |
If I massage the abdomen with my hands, the spine will be felt. If I press the spine, the abdominal skin will be felt again. If the body is weak, it is all caused by not eating. |
「我爾時，復以一 麻一米，以此為食，竟無所益，亦復不得上 尊之法。 |
"At that time, I took a piece of hemp and a meter as food, but it was of no benefit, and I could no longer follow the Dharma of the Supreme Being. |
若我意中欲大小便者，即便倒地 不能自起居。 |
If I want to relieve myself, I will fall to the ground and be unable to get up. |
是時，諸天見已，便作是說： |
At that time, the heavens saw this and said: |
『此 沙門瞿曇以取滅度。』 |
"This is the recluse Qutan who is going to be saved." 』 |
或復有諸天，而作是 說： |
Perhaps there are heavens again, and they say: |
『此沙門未命終，今必命終。』 |
"This ascetic has not yet died, but he will surely die now." 』 |
或復有諸天， 而作是說： |
Perhaps there will be heavens again, and he will say this: |
『此沙門亦非命終，此沙門實是阿 羅漢，夫羅漢之法有此苦行。』 |
"This recluse is not destined to die. This recluse is actually an Arhat, and the way of an Arhat involves such ascetic practices." 』 |
「我爾時，猶有神 識，知外來機趣。 |
"At that time, I still had spiritual knowledge and knew the interesting things coming from outside. |
時，我復作是念： |
At that time, I repeated my thoughts: |
『今可入無 息禪中。』 |
"Now you can enter the breathless meditation." 』 |
便入無息禪中，數出入息，我今以 數出入息，覺知有氣從耳中出，是時風 聲如似雷鳴。 |
Then I entered breathless meditation and counted the in and out breaths. Now I am counting the out and in breaths. I am aware that there is air coming out of my ears. At this time, the sound of the wind is like thunder. |
爾時，復作是念： |
At that time, I repeated this thought: |
『我今閉口 塞耳，使息不出。』 |
"Now I shut up my mouth and blocked my ears so that I can't breathe out." 』 |
息以不出，是時內氣便 從手脚中出，正使氣不得從耳、鼻、口 出，爾時內聲如似雷吼，我爾時亦復如是。 |
If the breath does not come out, then the inner Qi will come out from the hands and feet, and the Qi will not come out from the ears, nose, and mouth. Then the inner sound will be like the roar of thunder, and I will be like this again. |
是 時神識猶隨身迴。 |
At this time, the spiritual consciousness still comes back with me. |
「是時，復作是念： |
"At this time, repeat this thought: |
『我宜更 入無息禪中。』 |
"I should enter the state of breathless meditation." 』 |
是時，盡塞諸孔之息。 |
At this time, all the breath is blocked in all the holes. |
我以塞 諸出入息，是時便患頭額痛，如似有人以 鑽鑽頭，我亦如是極苦頭痛。 |
I blocked my breathing, and then I suffered from headache and headache, just like someone trying to drill a drill, and I also had a very painful headache. |
爾時，我故有 神識，爾時我復作是念： |
At that time, I had spiritual consciousness. At that time, I thought again: |
『我今更可坐禪，息氣 不得出入。』 |
"I can now sit in meditation without breathing in or out." 』 |
爾時，我便塞出入息，是時諸息 盡集腹中。 |
At that time, I stopped breathing in and out, and all the breaths were collected in my belly. |
爾時，息轉時極為少類，猶如屠 牛之家，以刀殺牛； |
At that time, when the breath turns, it is extremely rare, just like a house that slaughters cattle, killing the cattle with a knife; |
我亦如是，極患苦痛。 |
So am I, in great pain. |
亦 如兩健人共執一劣人於火上炙，極患 疼痛不可堪忍； |
It is also like two healthy people holding a weak person on the fire and burning them, and the pain is unbearable; |
我亦如是，此苦疼痛不 可具陳。 |
The same is true for me. This pain cannot be described. |
爾時，我猶有神識存，當我爾時坐 禪之日，形體不作人色； |
At that time, I still had spiritual consciousness. When I sat in meditation, my body did not look like a human being; |
其中有人見已，而 作是說： |
Some of them saw this and wrote: |
『此沙門顏色極黑。』 |
"This ascetic is extremely dark in color. 』 |
有人見已，而作 是說： |
Someone saw this and said: |
『此沙門顏色似終。』 |
"The color of this ascetic seems to be the end." 』 |
比丘當知，我六年 之中作此苦行，不得上尊之法。 |
Bhikkhu, you should know that during the six years I have been doing this ascetic practice, I have not been able to follow the teachings of the Supreme Being. |
「爾時，我作 是念： |
"At that moment, I thought: |
『今日可食一果。』 |
"You can eat one fruit today." 』 |
爾時我便食一果。 |
Then I ate a fruit. |
當 我食一果之日，身形萎弱不能自起居，如 年百二十，骨節離散不能扶持。 |
On the day when I eat a fruit, my body becomes weak and unable to live independently, as if I were one hundred and twenty years old, and my joints are scattered and I cannot support myself. |
比丘當知， 爾時一果者，如似今日小棗耳。 |
Bhikkhus, you should know that one fruit at that time is like a little jujube ear today. |
爾時，我復作 是念： |
At that time, I repeated this thought: |
『非我成道之本，故當更有餘道。』 |
"It is not the foundation of my enlightenment, so I should have more ways." 』 |
爾時， 我復作是念： |
At that time, I repeated this thought: |
『我自憶昔日，在父王樹下無 婬、無欲，除去惡不善法，遊於初禪； |
"I recall the past, when I lived under the tree of my father, free from sexual immorality and desire, getting rid of evil and unwholesome dharmas, and wandered in the first jhāna; |
無覺、 無觀，遊於二禪； |
Without awareness or insight, he wanders in the second level of Zen; |
念清淨無有眾想，遊於 三禪； |
Thoughts are pure and free of thoughts, wandering in the three jhanas; |
無復苦樂，意念清淨，遊於四禪。 |
There is no more pain and joy, the mind is pure, and you can swim in the four Zen states. |
此或 能是道，我今當求此道。』 |
This may be the way, and I should seek this way now. 』 |
「我六年之中勤苦求 道而不剋獲； |
“For six years I diligently sought the Way but could not find it; |
或臥荊棘之上； |
Or lying on thorns; |
或臥板木鐵 釘之上，或懸鳥身體遠地，兩脚在上而頭 首向地； |
Either lying on a wooden board or on an iron nail, or hanging the bird's body far away from the ground, with its feet on top and its head on the ground; |
或交脚 蹲 踞； |
Or cross one's feet, squat or squat; |
或養長鬚髮未曾 揃 除； |
Or the beard and hair have grown long and have not been cut off; |
或日暴火炙； |
Or the sun is scorching; |
或盛冬坐冰； |
Or sit on the ice in midwinter; |
身體沒 水； |
The body is out of water; |
或寂寞不語； |
Or lonely and silent; |
或時一食； |
Or a meal from time to time; |
或時二食； |
Or two meals at a time; |
或時 三食、四食，乃至七食； |
Sometimes three meals, four meals, or even seven meals; |
或食菜果； |
or eat vegetables and fruits; |
或食稻麻； |
or eat rice and hemp; |
或食草根； |
or grass-eating roots; |
或食木實； |
or eating solid wood; |
或食花香； |
or the smell of flowers; |
或食種種 果蓏； |
Or eat various fruits; |
或時倮形； |
Sometimes it’s out of shape; |
或時著弊壞之衣； |
Or sometimes wearing bad clothes; |
或著莎 草之衣； |
Or dressed in sedge; |
或著毛毳之衣； |
Or wearing woolen clothes; |
或時以人髮覆形； |
Sometimes the shape is covered with human hair; |
或時養髮； |
Or nourish your hair from time to time; |
或時取他髮益戴。 |
Or take it from him and wear it. |
如是，比丘！吾 昔苦行乃至於斯，然不獲四法之本。 |
So, bhikkhu! I have practiced asceticism to this extent in the past, but I have not obtained the foundation of the four dharma. |
云何 為四？ |
Why is it four? |
所謂賢聖戒律難曉難知； |
The so-called sages’ precepts are difficult to understand; |
賢聖智慧 難曉難知； |
The wisdom of the sages is difficult to know and difficult to understand; |
賢聖解脫難曉難知； |
The liberation of sages is hard to know and hard to know; |
賢聖三 昧難曉難知。 |
The Three Saints are ignorant and difficult to know. |
是謂，比丘！有此四法，吾昔苦 行不獲此要。 |
That’s right, bhikkhu! There are these four methods, but I did not achieve this through my hard work in the past. |
「爾時，我復作是念： |
"At that time, I thought again: |
『吾今要當 求無上之道。』 |
"Now I must seek the supreme way." 』 |
何者是無上之道？ |
What is the supreme way? |
所謂向四 法是也： |
The so-called four ways are: |
賢聖戒律、賢聖三昧、賢聖智慧、賢 聖解脫。 |
The precepts of the sages, the samadhi of the sages, the wisdom of the sages, and the liberation of the sages. |
爾時，我復作是念： |
At that time, I repeated my thoughts: |
『不可以此羸劣 之體，求於上尊之道，多少食精微之氣，長 育身體，氣力熾盛，然後得修行道。』 |
"Don't seek the way of the Supreme Being with this weak and inferior body. Eat some subtle energy, grow the body, and have strong energy, and then you can practice the way." 』 |
當食精 微之氣，時五比丘捨我還退： |
When the essence of food is weak, the five bhikkhus will withdraw from me: |
『此沙門瞿曇性 行錯亂，以捨真法而就邪業。』 |
"This ascetic, Qutan, behaves in a disorderly manner, abandoning the true Dharma and committing evil deeds. 』 |
「當我爾時，即 從坐起，東向經行。 |
"At that time, I stood up from my seat and walked eastwards. |
是時，我復作是念： |
At this time, I repeated my thoughts: |
『過去 久遠恒沙諸佛，成道之處為在何所？』 |
"Where did all the Buddhas in the distant Hengsha reach enlightenment in the past?" 』 |
是時，虛 空神天住在上，而語我曰： |
At that time, the God of the Void lived above and spoke to me: |
『賢士當知，過去 恒沙諸佛世尊，坐於道樹清涼蔭下而得 成佛。』 |
"Wise men should know that in the past, the Buddhas and World-Honored Ones of Hengsha attained Buddhahood while sitting under the cool shade of Tao trees. 』 |
時，我復作是念： |
At that time, I repeated my thoughts: |
『為坐何處得成佛 道？ |
Where can I sit and attain Buddhahood? |
坐耶？ |
Sit down? |
立耶？』 |
Liye? 』 |
是時，諸天復來告我，而作是 說： |
At that time, the heavens came back to accuse me and said: |
『過去恒沙諸佛世尊，坐於草蓐，然後成 佛。』 |
"In the past, the Buddhas and World-Honored Ones of Hengsha sat on the grass, and then they became Buddhas. 』 |
「是時，去我不遠，有吉祥梵志在側刈 草，即往至彼，問： |
"At that time, not far from me, there was an auspicious Brahma who was cutting grass beside me. I went there and asked: |
『汝是何人，為名何等，為 有姓耶？』 |
"Who are you, what is your name, and why do you have a surname?" 』 |
梵志報曰： |
Fanzhi reported: |
『我名吉祥，其姓弗星。』 |
"My name is Jixiang, and his surname is Fu Xing. 』 |
我 爾時語彼人曰： |
I then said to him: |
『善哉！善哉！如是姓字，世之 希有； |
"How good!" How good! Such a surname is rare in the world; |
姓名不虛，必成其號，當使現世吉無 不利，生、老、病、死，永使除盡。 |
If the name is worthy of the name, it must be fulfilled, and all good fortune and disadvantages in the present life should be achieved, and birth, old age, illness, and death should be eradicated forever. |
汝姓弗星，與我 共同。 |
Your surname is Fuxing, which is the same as mine. |
吾今欲所求，見惠少草。』 |
What I want now is Hui Shaocao. 』 |
吉祥問 曰： |
Jixiang asked: |
『瞿曇！今日用斯草為？』 |
"Qu Tan!" What are you using Si grass for today? 』 |
爾時，我報吉祥曰： |
At that time, I reported good luck and said: |
『吾欲敷樹王下求於四法。 |
"I want to spread the tree and seek the four methods." |
云何為四？ |
Why is the cloud four? |
所謂賢 聖戒律、賢聖三昧、賢聖智慧、賢聖解脫。』 |
The so-called sages’ precepts, sages’ samadhi, sages’ wisdom, and sages’ liberation. 』 |
「比丘 當知，爾時，吉祥躬自執草詣樹王所。 |
"Bhikkhu, you should know that at that time, the auspicious bow was held by the king's grass tree. |
吾即 坐其上，正身正意，結加趺坐，計念在前。 |
I immediately sat on it, with my body and mind straight, my legs crossed, my thoughts in front of me. |
爾 時，貪欲意解，除諸惡法，有覺、有觀，遊志初 禪； |
At that time, greed and desire have been resolved, all evil dharmas have been eradicated, there is awareness, insight, and the first stage of meditation; |
有覺、有觀除盡，遊志二、三禪； |
There is awareness and insight, and the second and third Zen are wandering; |
護念清淨， 憂喜除盡，遊志四禪。 |
Keep your thoughts pure, eliminate all worries and joys, and wander through the four Zen states. |
我爾時以清淨之心， 除諸結使，得無所畏，自識宿命無數來變。 |
At that time, with a pure heart, I got rid of all the attachments, became fearless, and realized that my destiny will change in countless ways. |
我便自憶無數世事，或一生、二生、三、四、五生、 十生、二十、三十、四十、五十、百生、千生、百千萬 生、成劫、敗劫、無數成劫、無數敗劫、無數成敗 之劫，我曾死此生彼，從彼命終而來生此， 無其本末因緣所從，憶如此無數世事。 |
Then I recall countless worldly events, including one life, two lives, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, hundreds of thousands of lives, successes and failures. For countless kalpas, countless successful kalpas, countless failed kalpas, countless successful and failed kalpas, I have died here and been born there, and from the end of that life I came to be born here, without any origin and cause, I recall so many worldly events. |
「我 復以天眼清淨無瑕穢，觀眾生類生者、終 者，善趣、善色，惡趣、惡色，若好、若醜，隨其行 本，皆悉知之。 |
"With my heavenly eyes, which are pure and unblemished, I can observe all living beings, whether they are born or will die, whether they are good or bad, good or bad, whether they are good or ugly, depending on their behavior. |
或有眾生身修惡行，口修惡 行，意修惡行，誹謗賢聖，造邪業本，與邪 見相應，身壞命終，生地獄中。 |
There may be sentient beings who engage in evil deeds with their bodies, with their mouths, with their minds, slandering sages and sages, creating evil deeds corresponding to their wrong views, and will end up in the hells after their bodies are destroyed. |
或有眾生之 類，身、口、意行善，不誹謗賢聖，與正見相 應，身壞命終，生於人間，是謂此眾生身、口、意 行無有邪業。 |
There may be sentient beings who perform good deeds with body, speech, and mind, do not slander saints, and are consistent with right views. Their body will be destroyed and they will die and be reborn in the human world. This means that these sentient beings have no evil deeds in their body, speech, and mind. |
我以三昧之心清淨無瑕穢， 有漏盡，成無漏心解脫、智慧解脫； |
With my samadhi mind, I am pure and flawless, and I have eliminated all outflows, achieving the liberation of a flawless mind and the liberation of wisdom; |
生死已盡， 梵行已立，所作已辦，更不復受胎，如實知 之。 |
Birth and death have ended, the holy life has been established, the work has been done, and there is no more conception. Know it as it is. |
即成無上正真之道。 |
That is the supreme true way. |
「若使比丘！或有沙 門、婆羅門明了諸趣，然此趣無本，吾昔未 始不行，除一淨居天上不來此世； |
"If it were possible for a bhikkhu, some ascetic, or a brahmin to understand all the realms, but these realms have no origin, I would not have been able to do so before, and I would not be able to come to this world except for a pure abode in heaven. |
或復沙 門、婆羅門當可所生之處，然我不生者，則 非其宜，已生淨居天，不復來此世間。 |
Perhaps a recluse or a brahmin can be born somewhere, but if I am not born, it is not suitable. He has been born in the pure heaven and will never come back to this world. |
卿 等以得賢聖戒律，我亦得之； |
Sir, if you have obtained the precepts of the sages, I will also obtain them; |
賢聖三昧，卿等 亦得，我亦得之； |
The samadhi of the wise and sages, you and others have also obtained it, and I have also obtained it; |
賢聖智慧，卿等亦得，我亦得 之； |
The wisdom of sages and saints can be obtained by you, and I can also obtain it; |
賢聖解脫，卿等亦得，我亦得之； |
The liberation of the sages and saints is attained by you, and I am also attained; |
賢聖解 脫知見，卿等亦得，我亦得之； |
The knowledge and view of the sage's liberation are also obtained by you, and I also obtain them; |
以斷胞胎之 根，生死永盡，更不復受胞胎。 |
By severing the roots of births, life and death will be ended forever, and there will be no more births. |
「是故，諸比丘！ 當求方便，成就四法。 |
"Therefore, monks, you should seek expediency and achieve the four dharma. |
所以然者。 |
So it is. |
若比丘 得此四法者，成道不難，如我今日成無上 正真之道，皆由四法而得成果。 |
If a bhikkhu can obtain these four methods, it will not be difficult for him to achieve enlightenment. Just like today, I have achieved the supreme and true path, which is all achieved through the four methods. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
31.9 （九）四樂 |
31.9 (9) Four Music |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「過去久遠，三十三天 釋提桓因及將諸玉女，詣難檀槃那園 遊。 |
"Long ago, on the thirty-third day, Shi Tihuan and his generals went to visit Nan Tan Pana Garden. |
「是時，有一天人便說此偈： |
"At that time, one day someone said this verse: |
「『不見難檀園， 則不知有樂， |
"'If you don't see Nantan Garden, you don't know the joy. |
諸天之所居， 無有過是者。』 |
Where the heavens live, there is nothing wrong with them. 』 |
「是時，有天語彼天言： |
“At that time, one heaven spoke to another: |
『汝今無智不能分 別正理，憂苦之物，反言是樂； |
You are now ignorant and cannot distinguish between truth and truth. What is sorrowful is happiness. |
無牢之物，而 言是牢； |
There is no prison, but words are prison; |
無常之物，反言是常； |
Things that are impermanent are, in turn, permanent; |
不堅要之物， 復言堅要。 |
Things that are not essential are essential. |
所以然者，汝竟不聞如來說 偈乎？ |
So, you haven’t heard the Tathagata’s verse? |
「『一切行無常， 生者必有死， |
“‘Everything is impermanent, and everything that lives must die. |
不生必不死， 此滅最為樂。』 |
If there is no birth, there will be no death. This is the most blissful thing. 』 |
「『彼有此義，又有此偈，云何方言此處最為 樂耶？ |
“‘It has this meaning and this stanza, so which dialect is the most enjoyable here? |
汝今當知，如來亦說有四流法。 |
You should know now that the Tathagata also said that there are four streams of Dharma. |
若一 切眾生沒在此流者，終不得道。 |
If all sentient beings do not flow here, they will never achieve enlightenment. |
云何為四？ |
Why is the cloud four? |
所謂欲流、有流、見流、無明流。 |
The so-called flow of desire, flow of existence, flow of seeing, and flow of ignorance. |
「『云何名為欲 流？ |
"'What is the name of the flow of desire? |
所謂五欲是也。 |
The so-called five desires are also. |
云何為五？ |
Why is the cloud five? |
所謂若眼見 色起眼色想； |
As the saying goes, if the eyes see the color, the eyes will think of the color; |
若耳聞聲起識想； |
If the ear hears the sound and thinks; |
若鼻嗅 香起識想； |
If the nose smells the fragrance, consciousness arises; |
若舌知味起識想； |
If the tongue knows the taste, consciousness arises; |
若身知細滑 起識想，是謂名為欲流。 |
If the body knows that the body is slipping and the consciousness arises, it is called the flow of desire. |
「『云何名為有流？ |
"'Why is Yun called Youliu? |
所 謂有者，三有是也。 |
The so-called existence means three existences. |
云何為三？ |
Why is the cloud three? |
所謂欲有、色有、 無色有，是謂名為有流也。 |
The so-called existence of desire, existence of form and existence of formlessness are called existence and flow. |
「『云何名為見流？ |
"'Why is Yun called Jianliu? |
所謂見流者： |
The so-called stream-seekers: |
世有常、無常； |
The world is both permanent and impermanent; |
世有邊見、無邊 見； |
There are bounded views and boundless views in the world; |
彼身彼命、非身非命； |
That body and that fate, neither body nor fate; |
有如來死、無如來 死、若有如來死無如來死、亦非有如來 死亦非無如來死； |
Death with the Tathagata and death without the Tathagata. If there is death without the Tathagata, death without the Tathagata is not death without the Tathagata; death without the Tathagata is also death without the Tathagata; |
是謂名為見流。 |
It is called Jianliu. |
「『彼云何 無明流？ |
"'Why is there no clear flow? |
所謂無明者，無知、無信、無見，心意 貪欲恒有希望，及其五蓋： |
The so-called ignorance refers to ignorance, lack of faith, lack of vision, greed and desire, and the five hindrances: |
貪欲蓋、瞋恚蓋、 睡眠蓋、調戲蓋、疑蓋。 |
The covering of greed, the covering of anger, the covering of sleep, the covering of teasing, and the covering of doubt. |
若復不知苦、不知 習、不知盡、不知道，是謂名為無明流。 |
If you don't know suffering, don't know how to practice, don't know how to exhaust, and don't know, it's called the flow of ignorance. |
天 子當知，如來說此四流。 |
The emperor should know that the Tathagata speaks of these four streams. |
若有人沒在此者， 亦不能得道。』 |
If someone is not here, he will not be able to attain enlightenment. 』 |
「是時，彼天聞此語已，猶如力 士屈申臂頃，從三十三天沒，來至我所， 頭面禮足，在一面立。 |
"At that time, when the heaven heard these words, he was like a strong man bending his arms and coming from the thirty-three heavens to my place. He stood on one side with his head, face and feet bowed. |
爾時，彼天而白我言： |
At that moment, the sky spoke to me: |
『善哉！世尊！快說此語！如來乃說四流。 |
"How good!" World Honored One! Say this quickly! The Tathagata talks about the four streams. |
若凡 夫之人不聞此四流者，則不獲四樂。 |
If ordinary people do not hear these four streams, they will not obtain the four happiness. |
云何 為四？ |
Why is it four? |
所謂 休 息樂、正覺樂、沙門樂、涅槃樂。 |
The so-called joy of rest, joy of enlightenment, joy of recluse, and joy of Nirvana. |
若凡夫之人不知此四流者，不獲此四樂。』 |
If an ordinary person does not know these four streams, he will not obtain these four joys. 』 |
作是語已，我復告曰： |
Having said this, I replied: |
『如是，天子！如汝所言， 若不覺此四流，則不覺此四樂。』 |
"That's it, Emperor!" As you said, if you are not aware of these four streams, you will not be aware of these four pleasures. 』 |
「我時與彼 天人漸漸共論，所謂論者： |
"I gradually began to discuss things with those gods and humans. The so-called commentators: |
施論、戒論、生天之 論，欲不淨想，漏為大患，出要為樂。 |
Regarding the theory of giving, the theory of precepts, and the theory of regenerating heaven, if you think about impure desires, leakage will be a big trouble, and you will be happy if you get out of it. |
爾時，天 人以發歡喜之心； |
At that time, gods and humans expressed joy; |
是時，我便廣演說四流 之法，及說四樂。 |
At that time, I lectured widely on the four streams of Dharma and the four joys. |
爾時，彼天專心一意，思惟 此法已，諸塵垢盡，得法眼淨。 |
At that time, that day, with one mind and one mind, I thought about this Dharma. All dust and dirt were gone, and my eyes were pure. |
我今亦說此 四法、四樂，便得四諦之法。 |
Now I also talk about these four dharmas and four joys, and then we can obtain the method of the four truths. |
如是，諸比丘！當 作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
31.10 （一〇） |
31.10 (10) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當修無常想，當廣布 無常想，已修無常想，廣布無常想，斷欲界 愛、色愛、無色愛，盡斷無明，盡斷憍慢，猶 如燎燒草木，皆悉除盡。 |
"When you cultivate the thought of impermanence, you should spread the thought of impermanence widely. After you have cultivated the thought of impermanence, and spread the thought of impermanence, you should cut off the love of the sensual realm, the love of form, the love of formless love, the end of ignorance, and the end of conceit, just like burning grass and trees. Everything is eliminated. |
此亦如是，若修 無常想，盡除斷一切諸結。 |
This is also the case. If you cultivate the thought of impermanence, all knots will be removed. |
所以然者，往昔 久遠有一天子，將五百玉女前後導從，出遊 難檀槃那園中戲廬； |
Therefore, one day long ago, there was a son who led five hundred jade girls in front and back, and went out to play in the pavilion in the garden of Nantanpan. |
轉詣迦尼樹下五欲 自娛樂。 |
Go to the Gani tree and entertain yourself with the five desires. |
時，彼天子登樹遊戲，心意錯亂，並復 採華，即便墮樹而命終，生此舍衛城中大 長者家。 |
At that time, the emperor climbed a tree to play. His mind was confused and he resumed picking flowers. He fell from a tree and died. He was born in the house of an elder in Savatthi City. |
是時，五百玉女椎胸喚呼，不能自 勝。 |
At this time, five hundred jade girls screamed with their spines and chests, unable to win. |
「我爾時，以天眼觀見天子，而命終生舍 衛城中大長者家，經八、九月便生男兒，端 正無雙，如桃華色。 |
"At that time, I saw the Son of Heaven with my heavenly eyes, and I was ordered to live in the house of an elder in the city for the rest of my life. In the eighth or ninth month, I gave birth to a son, who was as handsome as a peach blossom. |
是時，長者子漸漸長大， 父母便求婦處。 |
At that time, the elder's son gradually grew up, and the parents asked for a wife. |
取婦未久便復命終，生大 海中，作龍蛇形。 |
Not long after he took his wife, he died again and was born in the sea in the shape of a dragon and a snake. |
是時，彼長者居門大小，追慕 號哭，痛毒傷心。 |
At that time, the elders who lived in the house were admiring him, howling and crying, and were heartbroken and bitter. |
是時，彼龍復為金翅鳥所 食，身壞命終，生地獄中。 |
At that time, the dragon was eaten by the Garuda again, his body was destroyed, and he was reborn in hell. |
是時，諸龍女追慕情 切，實不可言。」 |
At that time, all the dragon girls pursued him with great admiration, which was beyond words. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「彼天採華時， 心意亂不寧， |
"When I was picking flowers in the sky, my mind was in a state of confusion. |
猶水飄村落， 悉沒不得濟。 |
Just like a village floating on water, there is no help. |
是時玉女眾， 圍遶而啼哭， |
At that time, the jade girls surrounded and cried, |
顏貌極端正， 愛華而命終。 |
The appearance is extremely upright, but he loves beauty and ends his life. |
人中亦啼哭， 失我窮腸子， |
People also cry, I have lost my poor intestines, |
尋 復 取命終， 無常之所壞。 |
Seeking recovery and taking one's life will end, damaged by impermanence. |
龍女隨後追， 諸龍皆共集， |
The dragon girl followed, and all the dragons gathered together. |
七頭極勇猛， 金翅之所害。 |
The seven heads are extremely brave and are harmed by the golden wings. |
諸天亦愁憂， 人中亦復爾， |
The heavens are also sad, and so are the people. |
龍女亦愁憂， 地獄受苦痛。 |
The dragon girl is also sad, suffering in hell. |
四諦之妙法， 如實而不知， |
The wonderful method of the Four Noble Truths is as it is without knowing it. |
有生亦有死， 不脫長流海。 |
There is life and death, and we cannot escape from the everlasting sea. |
是故當起想， 修諸清淨法， |
Therefore, you should think of it and practice the pure Dharma. |
必當離苦惱， 更不受有患。 |
You must be free from suffering, let alone trouble. |
「是故，諸比丘！常當修行無常想，廣布無常 想，便斷色愛、無色愛，亦斷憍慢，無明永盡 無餘。 |
"Therefore, bhikkhus, you should always practice the thought of impermanence and widely spread the thought of impermanence. Then you will cut off the love of form and love of formlessness, and also cut off arrogance and arrogance. Ignorance will never remain. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
31.11 （一一）無諍訟 |
31.11 (11) No litigation |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，目連弟子、阿難弟子二人共談： |
At that time, disciples Maud Lian and Ananda were talking together: |
「我等 二人同聲經唄，誰者為勝？」 |
We will both chant the sutra at the same time, who will win? |
是時，眾多比丘聞 此二人各各共論，聞已，便往至世尊所，頭面 禮足，在一面坐。 |
At that time, many bhikkhus heard what these two people were discussing. After hearing this, they went to where the World Honored One was and sat down on one side with their heads, faces and feet bowed. |
爾時，眾多比丘白世尊言： |
At that time, many monks said to the Buddha: |
「今有二人共論： |
"Now two people are discussing this: |
『我等二人共誦經唄，何者 為妙？』 |
"The two of us chant sutras together, which one is better?" 』 |
」 |
|
爾時，世尊告一比丘： |
At that time, the World-Honored One told a bhikkhu: |
「汝往呼此二比 丘使來。」 |
Go and call these two monks to come. |
比丘對曰： |
The bhikkhu replied: |
「如是。 |
"That's right. |
世尊！」比丘從佛受 教。 |
World Honored One! "Bhikkhu received teachings from the Buddha. |
即往至彼二人所，語彼二人曰： |
Then he went to where they were and said to them: |
「世尊喚 卿。」 |
The World Honored One calls you. |
是時，二人聞比丘語已，即至世尊所，頭 面禮足，在一面住。 |
At that time, after hearing the bhikkhu's words, the two of them went to where the World Honored One was. They stood on one side with their heads bowed and their faces bowed. |
爾時，世尊告二人曰： |
At that time, the World-Honored One told the two of them: |
「汝 等愚人實有此語： |
"You fools really say this: |
『我等共誦經唄，何者為 妙？』 |
"Let's recite sutras together, which one is better?" 』 |
」 |
|
二人對曰： |
The two said to each other: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「汝等頗 聞我說此法共競諍乎？ |
"Have you heard what I said about this method, and have you criticized it? |
如此之法，何異梵 志？」 |
How is this method different from Brahma? " |
諸比丘對曰： |
The monks said to each other: |
「不聞如來而說此法。」 |
I have not heard the Tathagata speak this Dharma. |
世尊 告曰： |
The World Honored One said: |
「我由來不與諸比丘而說此法，當諍 勝負耶？ |
"Why don't I tell the monks this Dharma? Why should I argue about the outcome? |
然我今日所說法，欲有降伏，有 所教化。 |
However, what I say today is to subdue and educate. |
若有比丘受法之時，當念思惟 四緣之法，意與契經、阿毘曇、律共相應不？ |
If a bhikkhu is receiving the Dharma, he should meditate on the four conditions of the Dharma. Does his mind correspond to the Sutra, Abhitan and Vinaya? |
設共相應者，當念奉行。」 |
If you have a common correspondence, you should keep it in mind and practice it. " |
爾時，世尊便說此 偈： |
At that time, the World-Honored One spoke this verse: |
「多誦無益事， 此法非為妙， |
"Reciting too much is useless. This method is not wonderful. |
猶算牛頭數， 非此沙門要。 |
It's like counting the number of cows. It's not important for this ascetic. |
若少多誦習， 於法而行法， |
If you recite it a little and practice it a lot, and practice the Dharma, |
此法極為上， 可謂沙門法。 |
This method is extremely superior and can be called the Samana Dharma. |
雖誦千章， 不義何益？ |
Even if you recite a thousand chapters, what good will it do if it is unjust? |
不如一句， |
Rather than saying, |
聞可得道。 |
Hearing can lead to enlightenment. |
雖誦千言， 不義何益？ |
Even if you recite a thousand words, what good will it do if it is unjust? |
不如一義， 聞可得道。 |
It is not as good as Yi Yi, you can get the Tao by hearing it. |
千千為敵， |
Thousands are enemies, |
一夫勝之， 未若自勝， 已忍者上。 |
If a man wins, he won't win by himself, but he will be a ninja. |
「是故，諸比丘！自今以後，未復諍訟有勝負 心。 |
"That's why, bhikkhus, from now on, I will never have the will to win or lose in any dispute. |
所以然者，念當降伏一切人民。 |
Therefore, the intention is to subjugate all the people. |
若復 比丘有勝負心，共諍訟心而共競者，即以 法、律治彼。 |
If a bhikkhu has a desire to win or lose, and a desire to argue and compete together, then he should be treated with the Dharma and the law. |
比丘！以是之故，當自修行。」 |
Bhikkhu! For this reason, you should cultivate yourself. " |
是 故，二比丘聞佛此語已，即從坐起，禮世 尊足，而求悔過： |
Therefore, when the two monks heard the Buddha's words, they immediately stood up from their seats, bowed at the feet of the World Honored One, and asked for repentance: |
「自今已後，更不復為，唯願 世尊受其悔過。」 |
From now on, I will never do it again. I only hope that the World Honored One will accept my repentance. |
世尊告曰： |
The World Honored One said: |
「大法之中快得 改過，自知有諍競之心，聽汝悔過。 |
"In Dafa, I am quick to correct my mistakes. I know that I have a dissenting heart. I hear you repent. |
諸比 丘！更莫復爾。 |
Monks! More mofuer. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
增上、坐、行跡 無常、園觀池 |
Increasing, sitting, walking, impermanence, garden and pond |
無漏、無息、禪 四樂、無諍訟 |
No leakage, no breath, Zen, four joys, no disputes |
增壹阿含經卷第二十三 |
Addition to the Agama Sutra Volume 23 |
32.1 （一）善 |
32.1 (1) Goodness |
增壹阿含經卷第二十四 |
Addition to the Agama Sutra Volume 24 |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說善聚，汝 等善思念之。」 |
Now I will tell you how to get together well, so that you can think of it well. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」諸比 丘從佛受教。 |
World Honored One! "Bhikkhus received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「彼云何名為善聚？ |
What is the name of Shangyu? |
所謂五根是也。 |
The so-called five roots are. |
云何為五？ |
Why is the cloud five? |
所謂信根、精進根、 念根、定根、慧根。 |
The so-called root of faith, root of energy, root of mindfulness, root of concentration, and root of wisdom. |
是謂，比丘！有此五根。 |
That’s right, bhikkhu! There are these five roots. |
若有 比丘修行五根者，便成須陀洹，得不退轉 法，必成至道； |
If a bhikkhu cultivates the five faculties, he will become a sotapanna, obtain the non-retrograde method, and will surely achieve the ultimate path; |
轉進其行成斯陀含，而來此 世盡其苦際； |
He turned around and became a Situagami, and came to this world to experience all his sufferings; |
轉進其道成阿那含，不復 來此世，即復取般涅槃； |
Turn into the path and become Anagami, and never come back to this world again, that is, you will regain parinirvana; |
轉進其行，有漏盡， 成無漏，心解脫、智慧解脫，自身作證而自遊 戲： |
Turning to the path, all the outflows will be eliminated, and there will be no outflows. The mind will be liberated, the wisdom will be liberated, and you will witness and play by yourself: |
生死已盡，梵行已立，所作已辦，更不復 受胎，如實知之。 |
Birth and death have ended, the holy life has been established, the work has been done, and there is no more conception. Know it as it is. |
「言善聚者，即五根是也。 |
"Those who are good at gathering are the five sense organs. |
所以然者，此最大聚，眾聚中妙。 |
Therefore, this is the greatest gathering, and the most wonderful thing is the gathering of many people. |
若不行此 法者，則不成須陀洹、斯陀含、阿那含、阿羅 漢、辟支佛，及如來、至真、等正覺也。 |
If one does not practice this method, he will not be able to attain enlightenment such as Sotapanna, Stagama, Anagami, Arahant, Pratyekabuddha, Tathagata, True Enlightenment, etc. |
若得此五 根者，便有四果、三乘之道。 |
If one obtains these five roots, he will have the four fruits and the three vehicles. |
言善聚者，此五 根為上。 |
For those who are good at gathering, these five roots are the best. |
是故，諸比丘！當求方便，行此五根。 |
Therefore, monks! When seeking convenience, practice these five faculties. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
32.2 （二）不善 |
32.2 (2) Unwholesome |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說不善之 聚，汝等當善思念之。」 |
Now I am going to talk about the gathering of unwholesome things. You should remember them well. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世 尊！」爾時，諸比丘從佛受教。 |
World Honored One! "At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「彼云 何名為不善聚？ |
"He said: What is the name of unsatisfactory gathering? |
所謂五蓋。 |
The so-called five hindrances. |
云何為五？ |
Why is the cloud five? |
貪欲 蓋、瞋恚蓋、睡眠蓋、調戲蓋、疑蓋，是謂名為 五蓋。 |
The five hindrances are the desire hindrance, the anger hindrance, the sleep hindrance, the teasing hindrance, and the doubt hindrance. |
欲知不善聚者，此名為五蓋。 |
If you want to know if you are not good at gathering, these are called the five hindrances. |
所以然 者，比丘當知，若有此五蓋，便有畜生、餓鬼、 地獄之分，諸不善法皆由此起。 |
Therefore, monks should know that if there are these five hindrances, they will be divided into animals, hungry ghosts, and hells, and all unwholesome dharma will originate from them. |
是故，諸比丘！ 當求方便，滅貪欲蓋、瞋恚蓋、睡眠蓋、調戲蓋、 疑蓋。 |
Therefore, monks! You should seek expediency to eliminate the hindrances of greed, anger, sleep, molestation, and doubt. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
32.3 （三）禮佛 |
32.3 (3) Worship the Buddha |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「承事禮佛有五事 功德。 |
"There are five merits in worshiping the Buddha. |
云何為五？ |
Why is the cloud five? |
一者端正，二者好聲，三者 多財饒寶，四者生長者家，五者身壞命終，生 善處天上。 |
The first is uprightness, the second is good voice, the third is wealth and treasures, the fourth is growth in one’s family, the fifth is physical destruction and death, and rebirth in a good place in heaven. |
所以然者，如來無與等也。 |
Therefore, the Tathagata has no equals. |
如來 有信、有戒、有聞、有慧、有善色成就，是故成 就五功德。 |
The Tathagata has faith, precepts, knowledge, wisdom, and good qualities, thus achieving the five merits. |
「復以何因緣禮佛而得端正？ |
"What is the reason for worshiping the Buddha and attaining righteousness? |
以見佛形像已，發歡喜心，以此因緣而得 端正。 |
Having seen the image of the Buddha, I feel joyful, and through this cause and condition I am righteous. |
復以何因緣得好音聲？ |
How do you get a good voice? |
以見如來形 像已，三自稱號： |
Having seen the image of Tathagata, the Three Self names are: |
南無如來、至真、等正覺，以此 因緣得好音聲。 |
Namo Tathagata, the Supreme True Enlightenment, etc., can obtain good sounds through this cause and condition. |
復以何因緣多財饒寶？ |
How can we have more wealth and treasures? |
緣 彼見如來而作大施，散華、然燈，及餘所 施之物，以此因緣獲大財寶。 |
By chance, he saw the Tathagata and made a great donation, scattering flowers, lighting lamps, and other things he gave. Through this cause and condition, he gained great wealth. |
復以何因緣 生長者家？ |
What is the reason for the growth of the family? |
若見如來形已，心無染著，右膝 著地，長跪叉手，至心禮佛，以此因緣生長 者家。 |
If you see the form of the Tathagata, your mind is untainted, your right knee is on the ground, you kneel down with your hands folded, and you worship the Buddha with your whole heart, then you will grow up through this cause and condition. |
復以何因緣，身壞命終，生善處天上？ |
What is the reason for the destruction of the body and the end of life, and the rebirth of a good person in heaven? |
諸佛世尊常法，諸有眾生，以五事因緣禮 如來者，便生善處天上。 |
The Buddhas, World-Honored Ones, and the Dharma are always present, and all sentient beings who pay homage to the Tathagata through the five causes and conditions will be reborn in a good place in heaven. |
是謂，比丘！有此五 因緣禮佛功德。 |
That’s right, bhikkhu! There are these five causes and conditions for worshiping the Buddha. |
是故，諸比丘！若有善男子、 善女人欲禮佛者，當求方便，成此五功 德。 |
Therefore, monks! If there is a good man or woman who wants to pay homage to the Buddha, he should seek expediency to achieve these five merits. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
32.4 （四）天使 |
32.4 (4) Angel |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「猶如屋舍有兩門 相對，有人在中住，復有人在上住，觀其下 出入行來皆悉知見。 |
"It's like a house with two doors facing each other. There are people living in the middle and people living above. Watching the people coming in and out of the house below, they can all see it. |
我亦如是。 |
So do I. |
以天眼觀 眾生之類，生者、終者，善趣、惡趣，善色、惡色，若 好、若醜，隨行所種，皆悉知之。 |
With the celestial eye, he observes all living beings, whether they are alive or dead, whether they are good or bad, whether they are good or bad, and whether they are good or ugly. |
「若復有眾生， 身行善，口行善，意行善，不誹謗賢聖，行 正見法與等見相應，身壞命終，生善處天 上，是謂名眾生行善。 |
"If there are sentient beings who do good deeds with their bodies, with their mouths, and with their minds, who do not slander saints and sages, and who act in accordance with the right views and Dharma, and who end up dead and reborn in a good place in heaven, this is called a sentient being who has done good deeds. |
若復有眾生，行此 善法不造惡行，身壞命終，來生人中。 |
If there are sentient beings again who practice this good deed and do not commit evil deeds, their bodies will be destroyed and their lives will end, and they will be reborn as humans in the next life. |
若復 有眾生，身、口、意行惡，造不善行，命終之後， 生餓鬼中。 |
If there are living beings who do evil with their body, speech, and mind, and commit unwholesome deeds, they will be reborn as hungry ghosts after their death. |
或復有眾生，身、口、意行惡，誹謗 賢聖與邪見相應，命終之後，生畜生中。 |
Or there may be sentient beings who do evil with body, speech or mind, slander sages and have wrong views, and after their death, they are reborn among animals. |
或 復有眾生，身、口、意行惡，造不善行，誹謗賢 聖，命終之後，生地獄中。 |
Or there may be sentient beings who do evil with body, speech, or mind, commit unwholesome deeds, and slander saints. After their death, they will be reborn in hell. |
「是時，獄卒將此罪 人示閻羅王，並作是說： |
"At that time, the jailer showed this criminal to King Yama and said: |
『大王當知，此人前 世身意行惡，作諸惡行已，生此地獄中。 |
Your Majesty, you should know that this person has done evil with his body and mind in his previous life. He has committed all kinds of evil deeds and is reborn in this hell. |
大 王！當觀此人以何罪治？』 |
King! What crime should this person be punished for? 』 |
是時，閻羅王漸 與彼人私問其罪，告彼人曰： |
At that time, King Yama gradually asked the person privately about his crime and told the person: |
『云何，男子！汝 本前世為人身時，不見人有生者得作人 身，處胎之時極為困厄，痛實難處，及其 長大，將養乳哺，沐浴身體耶？』 |
"Yunhe, man!" When you were a human body in your previous life, you did not see any human beings. You were born in a human body. When you were in the womb, you were in great distress and suffered from pain and difficulties. When you grew up, you had to nourish your body and bathe it? 』 |
是時，罪人報 曰： |
At that time, the sinner will take retribution and say: |
『實見，大王！』閻羅王曰： |
"See it, my lord!" ” King Yama said: |
『云何，男子！汝自不 知生法之要行耶？ |
"Yunhe, man!" Don’t you know how to create a Dharma? |
身、口、意法修諸善趣。』 |
Cultivate all the good destinations with your body, speech, and mind. 』 |
罪 人報曰： |
The sinner reported: |
『如是，大王！如大王教。 |
"Indeed, Your Majesty! Such as the Great King’s teaching. |
但為愚惑，不 別善行。』 |
But because of ignorance, do not do good deeds. 』 |
閻羅王曰： |
King Yama said: |
『如卿所說，其事不異，亦 復知卿不作身、口、意行，但為今日，當究汝 放逸罪行。 |
As you said, it's the same thing. I also know that you don't do anything with your body, speech, or mind. But for today, you should be held accountable for the crime of laxity. |
非父母為，亦非國王、大臣之所 為也，本自作罪，今自受報。』 |
It was not done by my parents, nor by the king or ministers. I committed the crime myself, and now I am receiving the retribution. 』 |
「是時，閻羅王先 問其罪，却勅治之。 |
"At that time, King Yama first asked him about his crime and then ordered him to be punished. |
次復，第二天使問彼 人曰： |
Next time, the envoy asked him the next day: |
『汝本為人時，不見老人形體極劣，行 步苦竭，衣裳垢坌，進止戰掉，氣息呻吟， 無復少壯之心。』 |
"When you were a human being, you didn't see that the old man was in extremely poor shape. His steps were exhausted, his clothes were dirty, his progress and stops were broken, his breath was groaning, and he no longer had the heart to be young and strong." 』 |
是時，罪人報曰： |
At that time, the sinner reported: |
『如是，大王！ 我已見之。』 |
"Indeed, Your Majesty! I've seen it. 』 |
閻羅王報曰： |
King Yama reported: |
『汝當自知： |
"You should know for yourself: |
「我今亦 有此形老之法，為老所厭，當修其善行。」 |
Now I also have this way of shaping the old. I am disgusted by the old, so I should practice good deeds. |
』 罪人報曰： |
” The sinner reported: |
『如是，大王！爾時，實不信之。』 |
"Indeed, Your Majesty! At that time, I really didn’t believe it. 』 |
閻羅 王報曰： |
King Yama reported: |
『我實知之，汝不作身、口、意行，今 當治汝罪，使後不犯。 |
I truly know that if you do not do anything with your body, speech, or mind, I will punish you for your sins now so that you will not commit them later. |
汝所作惡，非父母 為，亦非國王、大臣、人民所造，汝今自造其 罪，當自受報。』 |
The evil you have done was not caused by your parents, nor by the king, ministers, or people. You have committed your own sin and you should be punished for it. 』 |
「是時，閻羅王以此第二天使 約勅已，復以第三天使告彼人曰： |
"At that time, after King Yama had spoken to the second angel about the issue, he also used the third angel to tell the person: |
『汝前身 作人時，不見有病人乎？ |
Didn't you see any sick people when you were a human being? |
臥在屎尿之 上，不能自起居。』 |
Lying on feces and urine, unable to live independently. 』 |
罪人報曰： |
The sinner reported: |
『如是。 |
"That's right. |
大王！我實 見之。』 |
King! I actually see it. 』 |
閻羅王曰： |
King Yama said: |
『云何，男子！汝不自知： |
"Yunhe, man!" You don’t know: |
「我亦 當有此病，不免此患？」 |
I also have this disease, am I not exempt from it? |
』罪人報曰： |
” The sinner reported: |
『實爾，大 王！我實不見之。』 |
"Ser, your Majesty! I really don't see it. 』 |
閻羅王曰： |
King Yama said: |
『我亦知之，愚惑 不解，我今當處汝罪，使後不犯此之罪行。 |
I also know that you are ignorant and confused. I will punish you now so that you will not commit this crime in the future. |
非父、非母為，亦非國王、大臣之所造作。』 |
It is not the work of father or mother, nor is it the work of kings or ministers. 』 |
「是 時，閻羅王以此教勅已，復以第四天使告 彼人曰： |
"At that time, after King Yama had given this instruction, he spoke to the fourth angel again and said to the man: |
『云何，男子，身如枯木，風去火歇而 無情想，五親圍遶而號哭？』 |
"What is the meaning of this, man, his body is like a dead tree, the wind has gone and the fire has stopped, but he has no thoughts, and his five relatives are surrounding him and weeping?" 』 |
罪人報曰： |
The sinner reported: |
『如是。 |
"That's right. |
大王！我已見之。』 |
King! I've seen it. 』 |
閻羅王曰： |
King Yama said: |
『汝何故不作是 念： |
Why don't you do this? |
「我亦當不免此死。」 |
I am not immune to this death. |
』罪人報曰： |
” The sinner reported: |
『實爾，大 王！我實不覺。』 |
"Ser, your Majesty! I really don't realize it. 』 |
閻羅王曰： |
King Yama said: |
『我亦信汝不覺此 法，今當治汝使後不犯。 |
I also believe that you are not aware of this law, and I will punish you now so that you will not violate it in the future. |
此不善之罪，非 父、非母為，亦非國王、大臣、人民所造，汝本 自作，今自受罪。』 |
This unwholesome crime was not done by your father or mother, nor by the king, ministers, or people. You did it yourself, and now you suffer the consequences. 』 |
「是時，閻羅王復以第五天使 告彼人曰： |
"At that time, King Yama again sent the fifth angel to those people and said: |
『汝本為人時，不見有賊穿牆 破舍，取他財寶，或以火燒，或道路隱藏。 |
"When you were a man, you never saw a thief break through the walls, break down the houses, take away the treasures, burn them with fire, or hide them in the roads. |
設 當為國王所擒得者，或截手足，或取殺 之，或閉著牢獄，或反縛詣市，或使負沙 石，或取倒懸，或攢箭射，或以融銅而灌其 身，或以火炙，或剝其皮還使食之，或開 其腹以草擆之，或以湯中煮之，或以刀 斫輪轢其頭，或以象脚蹈殺，或著標頭 乃至於死？』 |
If someone is captured by the king, he may have his hands and feet amputated, he may kill him, he may be locked in a prison, he may be tied up in the market, he may be forced to carry sand and stones, he may be hung upside down, he who may collect arrows and shoot them, or he may be poured with molten copper. The body may be burned with fire, or the skin may be peeled off and eaten, the belly may be opened and stirred with grass, the body may be boiled in soup, the head may be chopped off with a knife or wheel, or the body may be killed by jumping on the legs of an elephant, or Wearing the header will lead to death? 』 |
罪人報曰： |
The sinner reported: |
『我實見之。』 |
"I actually see it. 』 |
閻羅王曰： |
King Yama said: |
『汝何故私盜他物？ |
"Why did you steal something from someone else?" |
情知有事，何為犯之？』 |
If you know something is wrong, why commit it? 』 |
『如 是，大王！我實愚惑。』 |
"That's right, Your Majesty!" I am so confused. 』 |
閻羅王曰： |
King Yama said: |
『我亦信汝所 言，今當治汝罪，使後不犯。 |
I also believe what you said. I will punish your sin now so that you will not commit it in the future. |
此之罪者，非 父母為，亦非國王、大臣、人民所為，自作其 罪，還自受報。』 |
This crime is not committed by the parents, nor by the king, ministers, or people. It is your own fault and you will receive the retribution. 』 |
「是時，閻羅王以問罪已，便勅 獄卒： |
"At that time, King Yama wanted to inquire about the crime, so he ordered the jailer: |
『速將此人往著獄中！』是時，獄卒受王 教令，將此罪人往著獄中。 |
"Take this man to prison quickly!" ” At that time, the jailer received the king’s order and took the sinner to prison. |
地獄左側極 為火然，鐵城、鐵廓，地亦鐵作； |
The left extreme of hell is filled with fire, the city is made of iron, the outline is made of iron, and the ground is also made of iron; |
有四城門極 為臭處，如似屎尿所見染污，刀山、劍樹 圍遶四面，復以鐵疏籠而覆其上。」 |
There are four city gates that are extremely smelly, as stained as those seen in feces and urine. They are surrounded by mountains of swords and sword trees, and they are covered with iron cages. " |
爾時，世 尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「四壁四城門， 廣長實為牢， |
"Four walls and four gates, wide and long, are actually prisons. |
鐵籠之所覆， 求出無有期。 |
Covered by an iron cage, there is no hope of finding a way out. |
彼時鐵地上， 火然極為熾， |
At that time, the fire on the iron ground was extremely hot, |
壁方百由旬， 洞然一種色。 |
The wall is a hundred yojanas wide, and the hole is of the same color. |
中央有四柱， 覩之實恐畏， |
There are four pillars in the center, which are really scary. |
及其劍樹上， 鐵 ［口＊雋］ 烏所止。 |
And on the sword tree, the iron [口*jun] was stopped by the black wood. |
臭處實難居， 覩之衣毛竪， |
It's hard to live in a smelly place, and the hair on your clothes stands on end. |
種種之畏器， 隔子有十六。 |
There are sixteen kinds of fearful weapons. |
「比丘當知，是時，獄卒以若干苦痛 ［歹＊支］ 打此 人。 |
"Bhikkhu, you should know that at this time, the jailer struck this person with some painful [evil* branch]. |
若彼罪人舉脚著獄中時，血肉斯盡，唯 有骨在。 |
If the sinner raises his feet in prison, all his flesh and blood will be gone, leaving only his bones. |
是時，獄卒將此罪人，復以利斧斫 其形體，苦痛難計，求死不得。 |
At that time, the jailer chopped off the criminal's body with a sharp ax. The pain was incalculable and he could not die. |
要當罪滅之 後，爾乃得脫； |
When sin is eliminated, you will be liberated; |
彼於人間所作罪業，要使 除盡，後乃得出。 |
The sins he has committed in the human world must be wiped out, and then he can be found. |
「是時，彼獄卒將此罪人，緣 刀劍樹，或上或下。 |
"At that time, the jailer placed this sinner on the sword tree, either up or down. |
是時，罪人以在樹上，便 為此鐵 ［口＊雋］ 烏所食，或啄其頭，取腦食之； |
At that time, the sinner would eat the iron [mouth*jun] crow while he was on the tree, or peck its head and eat its brain; |
或取手脚，打骨取髓。 |
Or take the hands and feet, break the bones and get the marrow. |
然罪未畢，若罪畢者， 然後乃出。 |
However, the sin has not yet been completed. If the sin is completed, then it will be released. |
「是時，獄卒取彼罪人使抱熱銅 柱坐。 |
"At that time, the jailer took the sinner and made him sit on a hot bronze pillar. |
前世時，喜婬泆故，故致此罪； |
In the previous life, he was engaged in sexual immorality and thus committed this crime; |
為罪 所追，終不得脫。 |
Being pursued by crime, you will never be able to escape. |
是時，獄卒從脚跟拔筋， 乃至項中而前挽之； |
At this time, the jailer pulled the tendon from the heel to the middle of the neck and pulled it forward; |
或使車載，或進、或退 不得自在，其中受苦不可稱計。 |
You can't feel at ease when you are carrying a vehicle, whether you are advancing or retreating, and the sufferings involved are immeasurable. |
要當使 罪滅，然後乃出。 |
Let sin be destroyed and then go out. |
「是時，獄卒取彼罪人，著火 山上驅使上下。 |
"At that time, the jailer took the sinner and drove him up and down the flaming mountain. |
是時，極為爛盡，然後乃出。 |
At this time, it is extremely rotten, and then it comes out. |
是時，罪人由此因緣求死不得，要當使罪 除盡，然後乃出。 |
At this time, sinners cannot seek death due to this reason. They must have their sins wiped out and then be released. |
「是時，獄卒復取罪人，拔其 舌擲著背後，於中受苦不可稱計，求死 不得。 |
"At that time, the jailer took the sinner again, pulled out his tongue and threw it behind his back. He suffered inexplicably and could not even seek death. |
是時，獄卒復取罪人著刀山上，或斷 其脚，或斷其頭，或斷其手。 |
At this time, the jailer took the criminal again and put him on the mountain with a knife, and either cut off his feet, his head, or his hands. |
要當使罪滅，然 後乃出。 |
Let sin be destroyed and then go out. |
「是時，獄卒復以熱大鐵葉覆罪 人身，如生時著衣，當時苦痛毒為難處，皆 由貪欲之故，故致斯罪。 |
"At that time, the jailer again covered the sinner's body with hot iron leaves, just like the clothes he wore when he was alive. At that time, he was suffering from pain and poison, which was all due to greed, so he committed this crime. |
是時，獄卒復使罪 人，五種作役，驅令偃臥，取其鐵釘釘其手 足，復以一釘而釘其心，於中受斯苦痛， 實不可言。 |
At that time, the jailer once again made the criminal perform five kinds of tasks. He made him lie down, took an iron nail and drove it into his hands and feet, and then used another nail to drive into his heart. He suffered such pain, which is really unspeakable. |
要當使罪滅，然後乃出。 |
Let sin be destroyed and then go out. |
「是時，獄 卒復取罪人，顛倒其身，舉著鑊中。 |
"At that time, the jailer took the sinner again, turned him upside down, and held up the wok. |
時，身至 下皆悉爛盡。 |
At that time, everything from body to head was dead. |
若還至上亦復爛盡。 |
If it returns to the highest level, it will also become rotten again. |
若至四 邊亦復爛盡，酸楚毒痛不可稱計，現亦爛， 不現亦爛，猶如大釜而煮小豆，或上或下。 |
If the four sides are completely rotten again, the soreness, pain, and poisonous pain cannot be measured. It will be rotten when it is present, and it will be rotten when it is not present. It is like boiling beans in a big cauldron, either up or down. |
今此罪人亦復如是，現亦爛，不現亦爛，於 中受苦不可稱計，要當受罪畢，然後乃出。 |
Today, sinners are also like this. They will die even if they appear, and they will die if they don't appear. The suffering in this world cannot be calculated. They should suffer the punishment to the end and then get out. |
「比丘當知，或復有時彼地獄中，經歷數年， 東門乃開。 |
"Bhikkhus, you should know that sometimes, after several years in that hell, the east gate will open. |
是時，罪人復往趣門，門自然閉。 |
At this time, the sinner returns to Qumen, and the door is naturally closed. |
是 時，彼人皆悉倒地，於中受苦不可具稱。 |
At that moment, all of them fell to the ground and suffered indescribably. |
或 時，各各自稱怨債： |
Or when, each one calls the debt of grievance: |
『我由汝等，不得出門。』 |
"I leave you alone and you are not allowed to go out." 』 |
」 |
|
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「愚者常喜悅， 亦如光音天， |
"The fool is always happy, just like the sky of light and sound, |
智者常懷憂， 如似獄中囚。 |
A wise man is always worried, like a prisoner in a prison. |
「是時，大地獄中經歷百千萬歲，北門復開。 |
"At that time, after hundreds of thousands of years in the Great Hell, the North Gate reopened. |
是 時，罪人復向北門，門便復閉，要當使罪滅， 然後乃出。 |
At this time, the sinner will return to the north gate, and the gate will be closed again, so that his sins can be destroyed, and then he can go out. |
是時，彼罪人復經數百萬歲，乃 復得出，人中所作罪，要當使畢。 |
At that time, the sinner will be born again after millions of years, and the sins committed by people must be punished. |
是時，獄卒 復取罪人，以鐵斧斫罪人身，經爾許之 罪，使令更之。 |
At that time, the jailer took the sinner again, chopped off the sinner's body with an iron ax, and punished you for the crime, so that he could be punished. |
要當使罪苦畢盡，然後乃出。 |
The pain of sin should be exhausted, and then it should be released. |
「比丘當知，或復有時彼東門復更一開。 |
"Bhikkhus, you should know that sometimes the east gate will be opened again. |
是時， 彼眾生復詣東門，門復自閉而不得出； |
At that time, those sentient beings went to the east gate again, but the gate was closed to itself and could not get out; |
設 復得出，外復有大山，而往趣之，彼入山 中，為兩山所壓猶如壓麻油，於中受 苦不可稱計。 |
Suppose we find that there are big mountains outside. If we go to the mountains, we will be pressed by the two mountains like sesame oil, and we will suffer incalculable suffering. |
要當苦盡，然後乃出。 |
You should wait until the suffering is over and then come out. |
爾時，彼 罪人轉得前進，復值熱灰地獄，縱廣數千 萬由旬，於中受苦不可稱計。 |
At that time, the sinner can move forward and return to the hell of hot ashes, tens of millions of yojanas in width and breadth, where he suffers incalculable sufferings. |
要當畢其 罪原，然後乃出。 |
The root of the crime must be dealt with, and then it can be punished. |
轉復前進，次有刀刺地獄。 |
Turning around and moving forward, a sword stabbed into hell again. |
是時，罪人復入此刀刺地獄中，便有大風 起，壞此罪人身體筋骨，於中受苦不可 稱計。 |
At that time, when the sinner returns to this hell of stabbings, strong winds will rise, destroying the sinner's body and bones, and he will suffer incalculable amounts. |
要當罪滅，然後乃出。 |
Let sin be destroyed, and then come out. |
「次復，有大熱 灰地獄。 |
"The next time, there is a great hot gray hell. |
是時，罪人復入此大熱灰地獄中，形 體融爛，受苦無量。 |
At that time, sinners will return to this hot and ashes hell, where their bodies will melt and rot, and they will suffer immeasurably. |
要當使罪滅，然後乃出。 |
Let sin be destroyed and then go out. |
是時，罪人雖得出此熱灰地獄，復值刀劍 地獄，縱廣數千萬里。 |
At that time, although sinners come out of this hell of hot ashes, they will return to the hell of swords, which is tens of millions of miles in width. |
是時，罪人入此刀劍地 獄中，於中受苦不可稱計，要當使罪滅， 然後乃出。 |
At this time, sinners enter this hell of swords and suffer incalculable suffering therein, but they must have their sins destroyed and then emerge. |
「次復，有沸屎地獄，中有細虫，入 骨徹髓食此人，雖得出此地獄，前值獄 卒。 |
"The next time, there is a hell of boiling feces, in which there are tiny worms that penetrate the bones and eat the marrow of the person. Even though he comes out of this hell, he was a jailer before. |
是時，獄卒問罪人曰： |
At that time, the jailer asked the sinner: |
『卿等欲何所至？ |
Where do you want to go, sir? |
為 從何來？』 |
Why come from? 』 |
罪人報曰： |
The sinner reported: |
『我等不知所從來處，亦 復不知當何所至。 |
“We don’t know where we came from, and we don’t know where we are going. |
但我等今日極為飢困， 意欲須食。』 |
But today we are extremely hungry and need food. 』 |
獄卒報曰： |
The jailer reported: |
『我等當相供給。』 |
"We will provide for you." 』 |
是 時，獄卒取罪人仰臥，取大熱鐵丸，使罪人 吞之，然罪人受苦不可稱計。 |
At that time, the jailer made the criminal lie on his back, took a hot iron pill, and made the criminal swallow it. However, the sinner suffered inexplicably. |
是時，熱鐵丸 從口下過，腸胃爛盡，受苦難量。 |
At that time, the hot iron pill passed through the mouth, the intestines and stomach were rotten, and the pain was unbearable. |
要當使罪 滅，然後乃出。 |
Let sin be destroyed and then go out. |
「然彼罪人不堪受此苦痛，還 復入熱屎地獄、刀劍地獄、大熱灰地獄，還來 經爾許地獄。 |
"However, the sinner cannot bear this pain, so he returns to the hell of hot feces, the hell of swords, the hell of great hot ashes, and passes through the hell of your promise. |
是時，彼眾生不堪受苦，還迴 頭至熱屎地獄中。 |
At that time, those sentient beings could not bear the suffering and returned to the Hot Shit Hell. |
是時，獄卒語彼眾生曰： |
At that time, the jailer said to those sentient beings: |
『卿等欲何所至？ |
"Where do you want to go, sir?" |
為從何來？』 |
Why come from? 』 |
罪人報曰： |
The sinner reported: |
『我等 不能自知為從何所來，今復不知當何 所至。』 |
“We don’t know where we came from, and now we don’t know where we are going. 』 |
獄卒問曰： |
The jailer asked: |
『今須何物？』 |
"What do you need now?" 』 |
罪人報曰： |
The sinner reported: |
『我等 極渴，欲須水飲。』 |
"We are very thirsty and need some water." 』 |
是時，獄卒取罪人仰臥，融 銅灌口，使令下過，於中受罪不可具計，要 當使罪滅，然後乃出。 |
At that time, the jailer made the criminal lie on his back, poured molten copper into his mouth, and ordered him to pass. He must suffer the crime in a way that cannot be calculated. The crime must be extinguished, and then he can be released. |
是時，彼人不堪受此 苦，還入沸屎地獄、劍樹地獄、熱灰地獄，還 入大地獄中。 |
At that time, that person cannot bear the suffering and will return to the hell of boiling feces, the hell of sword trees, the hell of hot ashes, and even the great hell. |
「比丘當知，爾時，罪人苦痛，難 可稱計，設彼罪人眼見色者，心不愛樂，設 復聞聲、嗅香、知味、身更細滑、意知法，皆 起瞋恚。 |
"Bhikkhus, you should know that at that time, the sinner's suffering will be incalculable. Suppose the sinner's eyes see colors, his heart does not like happiness, he hears sounds, smells fragrances, knows tastes, his body becomes smoother, and his mind perceives dharma. |
所以然者，由本不作善行之報， 恒作惡業，故致斯罪。 |
Therefore, because you do not perform good deeds as a reward, you always do bad deeds, thus causing this crime. |
「是時，閻羅王勅彼罪 人曰： |
"At that time, King Yama gave the sinner an order saying: |
『卿等不得善利，昔在人中受人中 福，身、口、意行不與相應，亦不惠施、仁愛、利人、 等利，以是之故，今受此苦。 |
Your Majesty, I have no good benefits. In the past, I received blessings from others. My actions of body, speech, and mind were not corresponding, and I did not give charity, kindness, benefit to others, and other benefits. That is why I am suffering this way now. |
此之惡行，非父 母為，亦非國王、大臣之所為也。 |
This evil deed is not done by parents, nor is it done by kings or ministers. |
諸有眾生 身、口、意清淨，無有沾污，如似光音天； |
The body, speech, and mind of all living beings are pure and free from contamination, just like the light and sound heaven; |
諸 有眾生作諸惡行，如似地獄中。 |
All sentient beings who commit evil deeds are like being in hell. |
卿等身、口、 意不淨，故致斯罪。』 |
Your body, speech, and mind are impure, so you have committed this crime. 』 |
比丘當知，閻羅王便作 是說： |
Bhikkhus, you should know that King Yama said: |
『我當何日脫此苦難，於人中生？ |
When shall I escape from this suffering and be reborn among men? |
已 得人身，便得出家，剃除鬚髮，著三法衣， 出家學道。』 |
Having obtained human body, he left home life, shaved off his beard and hair, put on the three dharma robes, and became a monk and learned Taoism. 』 |
閻羅王尚作是念，何況汝等今得 人身，得作沙門！是故，諸比丘！常當念行身、 口、意行，無令有缺； |
King Yama still thinks like this, how much more so now that you have obtained a human body and become a ascetic! Therefore, monks! Always be mindful of your actions of body, speech, and mind, without making any mistakes; |
當滅五結，修行五根。 |
You should destroy the five knots and cultivate the five roots. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
32.5 （五）歲 |
32.5 (five) years old |
聞如是： |
Heard this: |
一時，佛在舍衛國東苑鹿母園 中，與大比丘眾五百人俱。 |
At one time, the Buddha was in the Deer Garden in the East Garden of Savatthi State, together with five hundred other great bhikkhus. |
是時，世尊七月 十五日於露野地敷座，比丘僧前後圍 遶，佛告阿難曰： |
At that time, on the fifteenth day of the seventh month, the World-Honored One took his seat in the open field, surrounded by bhikkhus and monks. The Buddha said to Ananda: |
「汝今於露地速擊揵椎。 |
"You are now out in the open, striking at the vertebrae quickly. |
所以然者，今七月十五日是受歲之日。」 |
Therefore, today, the 15th day of the seventh lunar month, is the day to receive the new year's blessing. " |
是時， 尊者阿難右膝著地，長跪叉手，便說此偈： |
At that time, the Venerable Ananda kneeled on the ground with his right knee, knelt down and crossed his hands, and said this verse: |
「淨眼無與等， 無事而不練， |
"There is no equality for the pure eye. If you don't practice for nothing, |
智慧無染著， 何等名受歲？」 |
Wisdom is untainted, what is the name of receiving the year? " |
爾時，世尊復以偈報阿難曰： |
At that time, the World-Honored One repaid Ananda with a verse, saying: |
「受歲三業淨， 身口意所作， |
"The three karmas of the year are purified, and the actions of the body, speech and mind are |
兩兩比丘對， 自陳所作短。 |
When two bhikkhus meet each other, they will report their shortcomings. |
還自稱名字， 今日眾受歲， |
He still calls himself by his own name, today everyone is happy, |
我亦淨意受， 唯願原其過。」 |
I also feel it with pure intention, and I only wish to make things right. " |
爾時，阿難復以偈問其義曰： |
At that time, Ananda asked the meaning of the verse again: |
「過去恒沙佛， 辟支及聲聞， |
"In the past, Hengsha Buddha, Pratyekabuddhas and Sravakas, |
盡是諸佛法？ |
Are they all Buddhist teachings? |
獨是釋迦文？」 |
Is it only Sakyamuni? " |
爾時，佛復以偈報阿難曰： |
At that time, the Buddha repaid Ananda with a verse, saying: |
「恒沙過去佛， 弟子清淨心， |
"The Buddha passed by Hengsha, my disciples purified their hearts, |
皆是諸佛法， 非今釋迦文。 |
They are all Buddhist teachings, not the teachings of Sakyamuni today. |
辟支無此法， 無歲無弟子， |
Pratyeka does not have this method, no age has no disciples, |
獨逝無伴侶， 不與他說法。 |
He died alone without a partner, and did not speak to him. |
當來佛世尊， 恒沙不可計， |
When the Buddha, the World-Honored One, comes, the sands of Hengsha cannot be counted. |
彼亦受此歲， 如今瞿曇法。」 |
He also received this age, and now Qu Tan Dharma. " |
是時，尊者阿難聞此語已，歡喜踊躍，不能 自勝，即昇講堂，手執揵椎，並作是說： |
At that time, the Venerable Ananda heard these words, and he jumped for joy and could not overcome himself. He immediately ascended to the lecture hall, holding a vertebrae in his hand, and said this: |
「我今 擊此如來信鼓，諸有如來弟子眾者，盡當普 集。」 |
I am now beating this drum of faith from the Tathagata, and all the disciples of the Tathagata should gather together. |
爾時，復說此偈： |
Then he said this verse again: |
「降伏魔力怨， 除結無有餘， |
"Conquer the evil spirit and resentment, and remove all the knots. |
露地擊揵椎， 比丘聞當集。 |
Hitting the vertebrae in the open ground, the bhikkhus should gather together when they hear it. |
諸欲聞法人， 度流生死海， |
Those who wish to hear about the Dharma are crossing the sea of life and death, |
聞此妙響音， 盡當運集此。」 |
When you hear this wonderful sound, you should gather your luck here. " |
爾時，尊者阿難已擊揵椎，至世尊所，頭面 禮足，在一面住，白世尊言： |
At that time, the Venerable Ananda had struck the vertebrae and came to where the World Honored One was. He stood on one side with his head, face and feet bowed, and said to the World Honored One: |
「今正是時，唯願 世尊何所勅使。」 |
This is the right time. I only wish that the World Honored One would give me the order. |
是時，世尊告阿難曰： |
At that time, the World-Honored One told Ananda: |
「汝隨 次坐，如來自當知時。」 |
As you sit down, you will know when it comes from. |
是時，世尊坐于草座 告諸比丘： |
At that time, the World-Honored One sat on the grass throne and told the monks: |
「汝等盡當坐于草座。」 |
You should all sit on the straw seat. |
諸比丘對 曰： |
The monks said to him: |
「如是。 |
"That's right. |
世尊！」時，諸比丘各坐草座。 |
World Honored One! ” At that time, all the monks were sitting on grass seats. |
是時，世 尊默然觀諸比丘已，便勅諸比丘： |
At that time, the World-Honored One looked at the bhikkhus in silence and then told them: |
「我今欲 受歲。 |
"I want to be blessed today. |
我無過咎於眾人乎？ |
Am I not to blame for everyone? |
又不犯身、口、 意？」 |
And it does not offend the body, speech, and mind? " |
如來說此語已，諸比丘默然不對。 |
The Tathagata has said this, but all the bhikkhus remain silent. |
是時， 復再三告諸比丘： |
At this time, I told the bhikkhu again and again: |
「我今欲受歲。 |
"I want to be blessed today. |
然我無過 於眾人乎？」 |
But am I no better than everyone else? " |
是時，尊者舍利弗即從坐起，長 跪叉手，白世尊言： |
At that time, the Venerable Shariputra stood up from his seat, knelt down and crossed his hands, and said to the World Honored One: |
「諸比丘眾觀察如來，無 身、口、意過。 |
"Bhikkhus, observing the Tathagata, there is no fault in body, speech or mind. |
所以然者，世尊今日不度者度， 不脫者脫，不般涅槃者令般涅槃，無救者 為作救護，盲者作眼目，為病者作大醫王， 三界獨尊無能及者，最尊、最上，未起道意 者使發道意，眾人未寤尊令寤之，未聞 法者使令聞之，為迷者作徑路，恒以正 法； |
Therefore, today the World Honored One will not save those who are not saved, those who are not liberated will be liberated, those who are not liberated will be liberated, those who are not in parinirvana will be brought to parinirvana, those who cannot be saved will be rescued, those who are blind will be provided with eyes, those who are sick will be the Great Physician, and those who are alone in the three realms will be incomparable. Your Majesty, the Supreme Being, makes those who have not yet aroused the intention of the Way send out the intention of the Way, and those who have not heard the Dharma, make them listen to it, and those who have not heard the Dharma, make them listen to it. |
以此事緣，如來無咎於眾人，亦無身、口、 意過。」 |
Due to this predestined relationship, the Tathagata has no faults with others, and no faults of body, speech, or mind. " |
是時，舍利弗白世尊言： |
At that time, Shariputra said to the Blessed One: |
「我今向如 來自陳，然無咎於如來及比丘僧乎？」 |
I am now paying homage to the Tathagata, but am I not to blame for the Tathagata and the bhikkhu monks? |
世尊 告曰： |
The World Honored One said: |
「汝今，舍利弗！都無身、口、意所作非行。 |
"Now, Shariputra, you have no body, speech, or mind to do anything wrong. |
所以然者，汝今智慧無能及者，種種智慧、 無量智慧、無邊之智、無與等智、疾智、捷智、甚 深之智、平等之智，少欲知足，樂靜之處，多諸 方便，念不錯亂，總持三昧，根原具足： |
Therefore, your present wisdom is incomparable to all kinds of wisdom, immeasurable wisdom, boundless wisdom, non-equal wisdom, quick wisdom, swift wisdom, profound wisdom, equal wisdom, contentment with few desires, happiness and tranquility, there are many Convenience, no confusion in thoughts, always upholding samadhi, and sufficient roots: |
戒成就、 三昧成就、智慧成就、解脫成就、解脫見慧成 就，勇悍能忍，所說無惡，不為非法，心性 庠序，不行卒暴。 |
Achievements in precepts, samadhi, wisdom, liberation, and insight into liberation. Be brave and tolerant. What you say is not evil, and you do not do illegal things. Your mind is well-ordered, and you do not commit violence. |
猶如轉輪聖王最大太子，當 紹王位，轉於法輪。 |
Just like the greatest prince of the wheel-turning holy king, he should be crowned king and turn the wheel of Dharma. |
舍利弗亦如是，轉於無 上法輪，諸天、世人及龍、鬼、魔、若魔天，本所不 轉，汝今所說，常如法義，未曾違理。」 |
In the same way, Shariputra turns the Supreme Wheel of Dharma. The heavens, human beings, dragons, ghosts, demons, and demon gods will not turn around. What you are saying now is always in accordance with the principles of the Dharma and has never been contrary to reason. " |
是時，舍 利弗白佛言： |
At that time, Shariputra said to the Buddha: |
「此五百比丘盡當受歲。 |
"These five hundred bhikkhus deserve to be old. |
此五 百人盡無咎於如來乎？」 |
Are these five hundred people not to blame at all? " |
世尊告曰： |
The World Honored One said: |
「亦不責 此五百比丘身、口、意行。 |
"I will not blame these five hundred bhikkhus for their conduct of body, speech, or mind. |
所以然者，此舍利 弗大眾之中極為清淨，無有瑕穢，今此眾 中最小下坐，得須陀洹道，必當上及不退 轉法； |
Therefore, among the assembly of Shariputra, it is extremely pure and without any blemishes. Now that the youngest among the assembly has sat down and attained the Sotapanna path, he will definitely be able to ascend to the Dharma without retreating. |
以是之故，我不怨責此眾。」 |
For this reason, I do not blame these people. " |
爾時，多耆 奢在此眾中即從坐起，前至世尊所，頭 面禮足，白世尊言： |
At that time, Duo Sheshe, who was among the crowd, stood up from his seat and went to where the World Honored One was. With his head, face and feet bowed, he said to the World Honored One: |
「我今堪任欲有所論。」 |
I am now free to say whatever I want. |
世 尊告曰： |
The World Honored One said: |
「欲有所說，今正是時。」 |
If you have anything to say, now is the time. |
多耆奢即於 佛前歎佛及比丘僧，而說此偈： |
Many elders immediately sighed in front of the Buddha and the monks, and said this verse: |
「十五清淨日， 五百比丘集， |
"On the fifteenth day of the Purity, five hundred monks gathered together. |
諸結縛悉解， 無愛更不生。 |
All the knots are dissolved, and there is no life without love. |
轉輪大聖王， 群臣所圍遶， |
The great sage king who turns the wheel, surrounded by his ministers, |
普遍諸世界， 天上及世間。 |
Universal to all worlds, in heaven and on earth. |
大將人中尊， 為人作導師， |
A great general is respected among people and serves as a mentor to others. |
弟子樂徒從， 三達六通徹。 |
The disciples are happy and the disciples follow, and the three reaches and the six are thorough. |
皆是真佛子， 無有塵垢者， |
They are all true disciples of the Buddha, without dirt or dust. |
能斷欲愛刺， 今日自歸命。」 |
If you can cut off the thorns of desire and love, you will return to your destiny today. " |
爾時，世尊可多耆奢所說。 |
At that time, the World Honored One may repeat what the elders said. |
是時，多耆奢作是 念： |
At this time, many elders would like to think: |
「如來今日可我所說。」 |
The Tathagata can tell you what I say today. |
歡喜踊躍，不能自 勝，即從坐起，禮佛却退，還就本位。 |
Overjoyed with joy and unable to overcome himself, he stood up from his seat, bowed to the Buddha, then retreated and returned to his original position. |
爾時，世 尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我聲聞中第一造偈弟子，所謂 多耆奢比丘是。 |
"I am the number one disciple of the sravaka who creates verses, the so-called bhikkhu Tajisa. |
所說無疑難，亦是多耆奢比 丘是也。」 |
What is said is undoubtedly difficult, and it is also true for many senior monks. " |
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. |
32.6 （六）五端 |
32.6 (6) Five ends |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，三十三天 有一天子，身形有五死瑞應。 |
At that time, one day in the thirty-three days, there were five deaths in the body. |
云何為五？ |
Why is the cloud five? |
一 者華冠自萎，二者衣裳垢坋，三者腋下流 汗，四者不樂本位，五者玉女違叛。 |
The first is that the crown of beauty has withered, the second is that the clothes are dirty and dirty, the third is that the armpits are sweating, the fourth is that they are not happy with their duties, and the fifth is that the beautiful girl is rebellious. |
爾時，彼 天子愁憂苦惱，搥胸歎息。 |
At that time, the emperor was sad and distressed, beating his chest and sighing. |
時，釋提桓因聞 此天子愁憂苦惱，搥胸歎息，便勅一天子： |
At that time, Shitihuan heard that the emperor was worried and distressed, and beat his chest and sighed, so he ordered the emperor: |
「此何等音聲，乃徹此間？」 |
"What kind of sound is this coming from here?" |
彼天子報言： |
The emperor reported: |
「天子 當知，今有一天子，命將欲終，有五死瑞 應： |
"The emperor should know that one of his sons is about to die, and there are five auspicious signs of death: |
一者華冠自萎，二者衣裳垢坋，三者腋下 流汗，四者不樂本位，五者玉女違叛。」 |
The first is that the crown of beauty has withered, the second is that the clothes are filthy, the third is that the armpits are sweating, the fourth is that they are not happy with their duties, and the fifth is that the beautiful girl is rebellious. " |
爾 時，釋提桓因往至彼欲終天子所，語彼天 子言： |
At that time, Shi Tihuan went to the place where the emperor wanted to die and said to the emperor: |
「汝今何故愁憂苦惱，乃至於斯？」 |
Why are you so worried and distressed now? |
天子報 言： |
The emperor reported: |
「尊者因提，那得不愁憂苦惱，命將欲終， 有五死怪，華萎，衣裳垢膩，腋下流汗，不樂 本處，玉女違叛，今此七寶宮殿悉當忘失， 及五百玉女亦當星散，我所食甘露者今無 氣味。」 |
Venerable Sir, I have no worries and troubles. My life is about to end. There are five dead monsters, my flowers are wilting, my clothes are dirty, my armpits are sweating, I am not happy where I am, and my beautiful girl is rebellious. Now I should pay attention to this palace of seven treasures. Forget it, and the five hundred jade girls will also be scattered, and the nectar I ate has no smell now. |
是時，釋提桓因語彼天子言： |
At that time, Shi Tihuan said to the emperor: |
「汝豈不 聞如來說偈乎？ |
"Don't you hear the Tathagata speaking this verse? |
「一切行無常， 生者必有死， |
"Everything is impermanent, and everything that lives must die. |
不生則不死， 此滅為最樂。 |
If there is no birth, there will be no death. This cessation is the most blissful. |
「汝今何故愁憂乃至於斯，一切行無常之物， 欲使有常者，此事不然。」 |
Why are you so worried now? All things are impermanent. If you want to make them permanent, this is not the case. |
天子報言： |
The emperor reported: |
「云何，天 帝！我那得不愁憂，我今天身清淨無瑕穢， 光喻日月，靡所不照； |
"Why, Lord of Heaven! I don't have to worry about my gains. My body today is pure and unblemished. The light is like the sun and the moon, and it shines nowhere. |
捨此身已，當生羅 閱城中猪腹中生，生恒食屎，死時為刀 所割。」 |
After giving up this body, I will be born in the belly of a pig in Luoyue City. I will eat feces all the time in life, and be cut by a knife when I die. " |
是時，釋提桓因語彼天子言： |
At that time, Shi Tihuan said to the emperor: |
「汝今 可自歸佛、法、眾，若當爾時，便不墮三惡趣。」 |
Now you can return to the Buddha, the Dharma, and the people. If you do so, you will not fall into the three lower realms. |
是時，天子報言： |
At this time, the emperor reported: |
「豈當以歸三尊，不墮三惡 趣乎？」 |
Should we return to the three deities and not fall into the three evil realms? |
釋提桓因曰： |
Shi Tihuan said: |
「如是，天子！其有自歸 三尊者，終不墮三惡趣也。 |
"So, Son of Heaven! Those who have returned to the three noble realms will never fall into the three lower realms. |
如來亦說此偈： |
Tathagata also said this verse: |
「『諸有自歸佛， 不墮三惡趣， |
"'All beings will return to the Buddha and will not fall into the three lower realms. |
盡漏處天人， 便當至涅槃。』 |
Heavenly beings who have exhausted all their faults will reach Nirvana. 』 |
」 |
|
爾時，彼天問釋提桓因： |
At that time, that day asked Shi Tihuan Yin: |
「今如來竟為所在？」 |
Where is the Tathagata now? |
釋提桓因曰： |
Shi Tihuan said: |
「今如來在摩竭國羅閱城中， 迦蘭陀竹園所，與大比丘眾五百人俱。」 |
The Tathagata is now in the Kalantha Bamboo Garden in the city of Luoyue in the Kingdom of Moja, together with five hundred great monks. |
天子 報言： |
The emperor reported: |
「我今無有此力，可得至彼覲省如來。」 |
I don't have the power now to go to that place and study the Tathagata. |
釋提桓因報言： |
Shi Tihuan reported: |
「天子當知，右膝著地，長跪 叉手，向下方界，而作是說： |
"The emperor should know that he should kneel down on the ground with his right knee, cross his hands, look down to the lower realm, and say: |
『唯願世尊善觀 察之，今在垂窮之地，願矜愍之！今自歸三 尊，如來無所著。』 |
"I only wish that the World Honored One could observe it well. Now that I am in a poor place, I wish to be cautious about it!" Now that I have returned to the three deities, the Tathagata has nothing to do with me. 』 |
」 |
|
是時，彼天子隨釋提桓因 言，即便長跪向下方，自稱姓名，自歸佛、法、 眾，盡其形壽為真佛子，非用天子。 |
At that time, following Shi Tihuan's words, the emperor knelt down, proclaimed his name, and returned to the Buddha, the Dharma, and the people. He spent his entire life as a true son of the Buddha and was not a son of the emperor. |
如是， 至三說此語已，不復處猪胎，乃當更生 長者家。 |
In this way, by the third time you have said this, you will no longer be born in a pig's womb, but will be reborn into an elder's family. |
是時，彼天見此緣已，即向釋提桓 因而說此偈： |
At that time, the heaven saw this situation and immediately said this verse to Shi Tihuan: |
「善緣非惡緣， 為法非為財， |
"Good karma is not bad, it is for Dharma and not for wealth. |
導引以正道， 此者尊所歎。 |
Guidance to the right path, this person is respected and admired. |
蒙尊不墮惡， 猪胎甚難因， |
If you are honored, you will not fall into evil. It is very difficult for pigs to have fetuses. |
自察生長者， 因彼當見佛。」 |
Those who grow through self-examination will see the Buddha. " |
是時，天子隨時壽長短，生羅閱城中大長者 家。 |
At that time, the emperor's life was shortened at any time, and he was born into the family of the elder in Luo Yue City. |
是時，長者婦自知有娠，十月欲滿，生一 男兒，端正無雙，世之希有。 |
At that time, the elderly woman knew that she was pregnant. She was full of desire in ten months and gave birth to a son who was unparalleled and rare in the world. |
是時，釋提桓因 以知此兒向十歲，數數往告： |
At that time, Shi Tihuan knew that this child was ten years old, so he counted and reported: |
「汝可憶本 所作緣本，自言： |
"You can recall the origin of this work and say to yourself: |
『我當因彼見佛。』 |
"I should see the Buddha because of that." 』 |
今正是時， 可見世尊； |
Now is the time to see the Blessed One; |
若不往者，後必有悔。」 |
If you don't go, you will regret it later. " |
是時，尊者 舍利弗到時，著衣持鉢，入羅閱城乞食，漸 漸往至彼長者家，在門外靜然而住。 |
At that time, the Venerable Shariputra arrived, dressed in robes and holding an alms bowl, and entered Luoyue City to beg for food. He gradually went to the elder's house and lived quietly outside the door. |
爾時，長 者子見舍利弗著衣持鉢，容貌殊特，見已，便 往至舍利弗前，而作是說： |
At that time, the elder's son saw Shariputra wearing clothes and holding an alms bowl. He had a special appearance. Seeing him, he went to Shariputra and said: |
「汝今是誰？ |
"Who are you now? |
為誰 弟子？ |
Disciple for whom? |
為行何法？」 |
What should be done? " |
舍利弗言： |
Shariputra said: |
「我師出釋種，於 中出家學道，師名如來、至真、等正覺，恒從 彼受法。」 |
My teacher was born in Buddhism and became a monk in the country to learn Taoism. My teacher is called Tathagata, the Supreme Truth, and the Enlightened One. I always receive the Dharma from him. |
是時，小兒即向舍利弗，而說此偈： |
At that time, the child turned to Shariputra and said this verse: |
「尊今靜然立， 持鉢容貌整， |
"Now you stand quietly, holding your alms bowl with your face in order, |
今欲求何等？ |
What do you want now? |
與誰在此住？」 |
Who do you live with here? " |
是時，舍利弗復以偈報曰： |
At that time, Shariputra responded with a verse: |
「我今不求財， 非食非服飾， |
"I am not seeking wealth now, neither food nor clothing. |
故來為汝故， 善察聽我語。 |
Therefore, I am here for you, and listen carefully to my words. |
憶汝本所說， 天上言誓時， |
Remember what you said, when heaven made an oath, |
人中當見佛， 故來相告耳。 |
You should see the Buddha among people, so I come to tell you. |
諸佛出興難， 說法亦復然， |
When the Buddhas are troubled, their Dharma will also be restored. |
人身不可獲， 亦如優曇花。 |
The human body cannot be obtained, just like the beautiful epiphyllum. |
汝今隨我來， 俱覲如來容， |
You come with me now, and you will all pay homage to the Tathagata's face, |
必當為汝說， 至要之善趣。」 |
I will tell you the most important good destination. " |
是時，長者子聞舍利弗語已，即往至父母所， 頭面禮足，在一面立。 |
At that time, the elder's son, having heard Sariputra's words, went to his parents' home, bowed his head, and stood on one side. |
是時，長者子白父母言： |
At that time, the elder Zibai said to his parents: |
「唯願聽許，至世尊所，承事禮敬，問訊康強。」 |
"I am only willing to listen to the promise, go to the World Honored One, pay homage, and inquire about Kang Qiang." |
父母報曰： |
The parents reported: |
「今正是時。」 |
Today is the right time. |
長者子即集香花及好 白 ［疊＊毛］ ，共尊者舍利弗，相隨往至世尊所，頭 面禮足，在一面住。 |
The elder's sons gathered fragrant flowers and fine white flowers, and together they venerated Shariputra. They followed each other to the residence of the World Honored One, and they stayed on one side with their heads, faces, and feet bowed. |
爾時，舍利弗白世尊言： |
At that time, Shariputra said to the Blessed One: |
「此長者子居此羅閱城中，不識三尊，唯願 世尊善與說法，令得度脫。」 |
"This elder's son lives in Luoyue City here and does not know the three deities. He only hopes that the World Honored One can teach him the Dharma so that he can be saved." |
是時，長者子遙 見世尊威容端正，諸根寂靜，有三十二相、 八十種好，莊嚴其身，亦如須彌山王，面如 日月，視之無厭。 |
At that time, the elder's son saw the World-Honored One from a distance, his majestic appearance was upright, his faculties were calm, he had thirty-two signs and eighty kinds of good things, his body was decorated like the King of Mount Sumeru, his face was like the sun and moon, he looked at it without getting tired of it. |
前進禮足，在一面住。 |
It's polite to go forward and live on the same side. |
爾時， 長者子即以香華散如來上，復以新白 ［疊＊毛］ 奉上如來，頭面禮足，在一面住。 |
At that time, the elder's son spread incense and flowers on the Tathagata, and presented them to the Tathagata again with new white hair [folded * hair], with his head, face, and feet bowed, and he stayed on one side. |
是時，世尊 漸與說法，所謂論者： |
At that time, the World-Honored One gradually began to explain the Dharma to the so-called commentator: |
施論、戒論、生天之論， 欲不淨，漏為是大患，出家為要。 |
Regarding the theory of giving, the theory of precepts, and the theory of regenerating heaven, impure desires and leakage are serious troubles, and it is important to become a monk. |
是時，世尊 以知小兒心開意解，諸佛世尊常所說法： |
At that time, the World-Honored One understood what the Buddhas and the World-Honored Ones always said: |
苦、習、盡、道，是時世尊盡與彼長者子說。 |
Suffering, habit, end, and path, the World Honored One then spoke to the elder's son. |
是 時，長者子即於坐上，諸塵垢盡，得法眼淨， 無復瑕穢。 |
At that time, the elder's son sat down, all dust and dirt were gone, his Dharma eyes were pure, and there was no more blemish or dirt. |
是時，長者子即從坐起，頭面禮 足，白世尊言： |
At that time, the elder's son stood up from his seat, bowed his head and his face, and said to the World Honored One: |
「唯願世尊聽使出家，得作 沙門。」 |
I only hope that the World-Honored One will listen and become a monk, and become a ascetic. |
世尊告曰： |
The World Honored One said: |
「夫為道者，不辭父母，不得 作沙門。」 |
A husband who is a Taoist, regardless of his parents, cannot become a recluse. |
是時，長者子白世尊言： |
At that time, the elder Zibai said to the World Honored One: |
「要當使父 母聽許。」 |
You must make your parents listen. |
世尊告曰： |
The World Honored One said: |
「今正是時。」 |
Today is the right time. |
爾時，長者子即 從坐起，頭面禮足，便退而去。 |
At that moment, the elder's son stood up from his seat, bowed his head and his face, and then retreated. |
還至所在，白 父母言： |
Return to where you are, Bai’s parents said: |
「唯願聽許，得作沙門。」 |
I only wish to obey the promise and become a recluse. |
父母報言： |
Report from parents: |
「我 等今日唯有一子，然家中生業饒財多寶，行 沙門法，甚為不易。」 |
We only have one son today. However, it is very difficult for our family to have a lot of wealth and treasures. It is very difficult for us to practice the Samana Dharma. |
長者子報言： |
The elder’s son reported: |
「如來出世， 億劫乃有，甚不可遇，時時乃出耳。 |
"The Tathagata has been born for hundreds of millions of kalpas, and is rarely encountered. He appears from time to time. |
亦如優 曇鉢華時時乃有耳。 |
Just like the beautiful Tan Bohua, it always has ears. |
如來亦復如是，億劫 乃出耳。」 |
The Tathagata is also like this, and it will last for hundreds of millions of kalpas. " |
是時，長者子父母各共嘆息而作是 言： |
At that time, the elders, children and parents all sighed together and said: |
「今正是時，隨汝所宜。」 |
Now is the time, do whatever suits you. |
是時，長者子頭面 禮足，便辭而去。 |
At this time, the elder said goodbye and left with a polite look on his face. |
往至世尊所，頭面禮足，在 一面立。 |
Go to the Supreme Honored One, bow your head, face and feet, and stand on one side. |
爾時，彼長者子白世尊言： |
At that time, the elder's son Bai Shizun said: |
「父母見 聽，唯願世尊聽使作道。」 |
My parents have heard and heard. I only hope that the World Honored One will listen and teach. |
爾時，世尊告舍利 弗： |
At that time, the World-Honored One told Shariputra: |
「汝今度此長者子使作沙門。」 |
Now you will save this elder's son as a recluse. |
舍利弗對 曰： |
Shariputra said to him: |
「如是。 |
"That's right. |
世尊！」爾時，舍利弗從佛受教。 |
World Honored One! "At that time, Shariputra received teachings from the Buddha. |
度作 沙彌，日日教誨。 |
He became a novice monk and taught every day. |
是時，彼沙彌在閑靜處而自 剋修，所以族姓子出家學道，剃除鬚髮，修無 上梵行者，欲得離苦。 |
At that time, the novice monk was practicing self-restraint in a quiet place. Therefore, the son of the same clan became a monk, studied Taoism, shaved off his beard and hair, and practiced the supreme holy life, in order to be free from suffering. |
是時，沙彌即成阿羅 漢，往至世尊所，頭面禮足，白世尊言： |
At that time, the novice monk became an Arahant. He went to the presence of the Blessed One, bowed with his head, face, and feet, and said to the Blessed One: |
「我今 已見佛聞法，都無有疑。」 |
Now that I have seen the Buddha and heard the Dharma, I have no doubts. |
世尊告曰： |
The World Honored One said: |
「汝今云 何見佛聞法而無狐疑？」 |
How can you see the Buddha hearing the Dharma without any doubts? |
沙彌白佛言： |
The novice monk said to the Buddha: |
「色者 無常，無常者即是苦，苦者是無我，無我者即 是空，空者非有、非不有，亦復無我。 |
"Form is impermanent, impermanence is suffering, suffering is selflessness, selflessness is emptiness, and emptiness means neither existence nor non-existence, nor selflessness. |
如是智 者所覺知； |
This is what the wise know; |
痛、想、行、識無常，無常者是苦，苦者 無我，無我者是空，空者非有、非不有，此智 者所覺知，此盛陰無常、苦、空、無我、非有，多 諸苦惱，不可療治，恒臭處，不可久保，悉 觀無有我，今日觀察此法，便為見如來 已。」 |
Pain, thoughts, actions, and consciousness are impermanent. What is impermanent is suffering. What is suffering is selflessness. What is selfless is emptiness. What is emptiness is neither existence nor non-existence. As the wise man knows, this filled yin is impermanent, suffering, emptiness, and nothingness. I am non-existent. I have many sufferings that cannot be cured. I have a permanent odor that cannot be maintained for a long time. I have fully observed that there is no self. If I observe this method today, I will see the Tathagata. " |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！沙彌！即聽汝為大 沙門。」 |
Excellent! Excellent! Novice! Now I hear that you are a great ascetic. |
爾時，彼沙彌聞佛所說，歡喜奉行。 |
At that time, the novice monk heard what the Buddha said and followed it with joy. |
32.7 （七）文荼 |
32.7 (7) Wen Tu |
聞如是： |
Heard this: |
一時，尊者那羅陀在波羅梨 國長者竹林中。 |
At one time, the Venerable Narada was in the bamboo grove of the Elder in Parali Kingdom. |
爾時，文茶王第一夫人而 取命終，王甚愛敬，念未曾去懷。 |
At that time, King Wencha's first wife passed away. The king loved and respected her so much that he never missed her. |
是時，有一 人至王所，而白王言： |
At that time, a man came to the king's residence and said to the king: |
「大王當知，第一夫 人今已命終。」 |
Your Majesty, you should know that the First Lady has passed away. |
是時，王聞夫人無常，即懷愁 憂，告來人曰： |
At that time, when the king heard that his wife was impermanent, he felt sad and told the visitor: |
「汝速輿夫人死屍，著麻油 中，使我見之。」 |
Mrs. Ru Suyu's dead body was covered with sesame oil and allowed me to see it. |
是時，彼人受王教命，即往持 夫人身，著麻油中。 |
At that time, the man received the king's instructions and immediately went to hold Madam's body and put it in sesame oil. |
爾時，王聞夫人逝喪，極 懷愁惱，不食不飲，復不持法，不理王 事。 |
At that time, when the king heard that his wife had passed away, he was extremely sad, stopped eating or drinking, stopped observing the Dharma, and ignored the king's affairs. |
是時，左右有一人名曰善念，恒與大王 執劍，白大王曰： |
At that time, there was a man named Shannian on the left and right. Heng held a sword with the king and said to the king: |
「大王當知，此國界中有沙 門，名那羅陀，得阿羅漢，有大神足，博識多 知，無事不練，辯才勇慧，語常含笑。 |
"Your Majesty, you should know that there is a Samana in this country named Narada, who is an Arahant, has great spiritual feet, is knowledgeable, practices everything, is eloquent and intelligent, and speaks with a smile. |
願王當 往至彼，聽其說法。 |
May the king go there and listen to his sermons. |
若王聞法，無復愁憂苦 惱。」 |
If the king listens to the Dharma, he will no longer be worried or distressed. " |
王報之曰： |
The king reported: |
「善哉！善哉！善說此語。 |
"Good! Good! Good to say this. |
汝今，善 念！先往語彼沙門。 |
You have good thoughts now! Go and speak to that ascetic first. |
所以然者，夫轉輪聖王 欲有所至，先當遣人，不先遣信而至者， 此事不然。」 |
Therefore, if the Holy Wheel-turning King wants to arrive, he should first send someone. If he arrives without sending a letter first, this is not the case. " |
時，善念報曰： |
At that time, the good thoughts reported: |
「如大王教。」 |
Like the Great King's teaching. |
即受王 教，往至長者竹園中，至那羅陀所，頭面禮 足，在一面立。 |
Immediately after receiving the king's instructions, he went to the elder's bamboo garden and went to Narada's place. He stood on one side with his head, face and feet bowed. |
爾時，善念白尊者那羅陀言： |
At that time, Venerable Narada said: |
「尊 當知之，大王夫人今已命終，緣此苦惱，不 食不飲，亦復不治王法、國事，今欲來覲省 尊顏，唯願善與說法，使王無復愁苦。」 |
Your Majesty, you should know that your Majesty's wife has passed away. Due to this, she has suffered so much that she neither eats nor drinks. She no longer manages the king's laws and state affairs. Now I would like to come to pay homage to you. I only wish to be kind and preach the Dharma, so that the king will no longer suffer from sorrow. |
那羅 陀報言： |
Narada reported: |
「欲來者，今正是時。」 |
Those who wish to come, now is the time. |
是時，善念已聞教 令，即頭面禮足，便退而去。 |
At that time, the good thoughts had heard the instruction, bowed their heads, faced their faces, and then retreated. |
往至王所，而白 王言： |
Go to the king's house and say to the king: |
「已語沙門！王宜知之。」 |
I have spoken to the ascetics! The king should know this. |
是時，即勅善 念： |
At that time, I ordered you to have good thoughts: |
「汝速嚴駕寶羽之車，吾今欲往與沙門 相見。」 |
You are driving Baoyu's chariot quickly. I want to go and meet the Samana. |
是時，善念即嚴駕寶羽之車，前白王 言： |
At that time, the good thoughts drove Baoyu's chariot, and went to the king and said: |
「嚴駕已辦，王知是時。」 |
Strict command has been taken care of, and the king knows the time is right. |
是時，王乘寶羽之 車，出城詣那羅陀所，步入長者竹園中。 |
At that time, the king rode Baoyu's chariot out of the city to Narada's residence and entered the elder's bamboo garden. |
夫 人王法，除五威容，捨著一面，至那羅陀所， 頭面禮足，在一面坐。 |
Madam Wangfa, apart from the five majestic figures, left one side of her body and went to Narada's place. She bowed her head, face and feet, and sat on one side. |
是時，那羅陀告王曰： |
At that time, Narada told the king: |
「大王當知，夢幻之法起於愁憂，泡沫之法及 以雪揣而起愁憂，亦復不可以華法之想 起於愁憂。 |
"Your Majesty, you should know that the Dharma of dreaming arises from sorrow, the Dharma of bubbles and covering it with snow also cause sorrow, and the thought of beautiful Dharma can no longer cause sorrow. |
所以然者，今有五事最不可 得，是如來之所說也。 |
Therefore, there are five things that are most unattainable today, as the Tathagata said. |
云何為五？ |
Why is the cloud five? |
夫物應盡， 欲使不盡者，此不可得； |
The husband's things should be exhausted, but if you want to make them unable to exhaust them, this is not possible; |
夫物應滅，欲使 不滅者，此不可得； |
If something should be destroyed, if you want to make it immortal, this is impossible; |
夫老之法，欲使不老 者，此不可得； |
The method of old age, if you want to make you immortal, this is not possible; |
復次，病法，欲使不病者，此不 可得； |
Again, the method of disease is not possible if you want to prevent it; |
復次，死法，欲使不死者，此不可得。 |
Again, the way to die is to make one immortal, but this is not possible. |
是謂，大王！此有五事最不可得，是如來之 所說。」 |
That’s right, Your Majesty! These are the five things that are most unattainable, as Tathagata said. " |
爾時，那羅陀便說此偈： |
At that time, Narada said this verse: |
「不以愁憂惱， 而獲其福祐， |
"Don't worry and be troubled, and receive blessings from them, |
設有懷愁憂， 外境得其便。 |
If you don't have worries, the external environment will be convenient. |
若使有智者， 終不思惟是， |
If a wise person never thinks about it, |
外敵便有愁， 而不得其便。 |
Foreign enemies will have worries, but they will not benefit from it. |
威儀禮節具， 好施無悋心， |
Majesty and etiquette, good at giving without hesitation, |
當求此方便， 使獲其大利。 |
You should seek this convenience so that you can gain great benefits. |
設使不可得， 我及彼眾人， |
If the envoy cannot be obtained, I and all the others will |
無愁便無患， 行報知如何。 |
If you have no worries, you will have no troubles. You will know how to behave. |
「又大王當知，應失之物便失之，已失便愁、 憂、苦、惱，痛不可言。 |
"Furthermore, Your Majesty, you should know that what should be lost will be lost, and when it is lost, it will cause sorrow, grief, pain, and annoyance, and the pain is indescribable. |
我所愛者今日已失，是 謂失物便失之，於中起愁、憂、苦、惱，痛不可 言。 |
The one I love has been lost today, which means that when something is lost, it is lost, and I feel sorrow, anxiety, pain, and annoyance, which is indescribable pain. |
是謂，大王！第一愁刺，染著心意，凡夫之 人有此法，不知生、老、病、死之所來處。 |
That’s right, Your Majesty! The first thorn of sorrow is that it stains the mind. Ordinary people have this method and do not know where birth, old age, illness and death come from. |
「又復 聞賢聖弟子所應失物便失之，是時彼人不 起愁、憂、苦、惱，當作是學： |
"Furthermore, I heard that the sage's disciples lost things when they were supposed to have lost them. At that time, those people did not have worries, sorrows, pains, or annoyances, so they should learn from this: |
我今所失非獨 一已，餘人亦有此法； |
What I have lost is not the only one, others have done the same; |
設我於中起愁憂者， 此非其宜，或能使親族起愁憂，怨家歡喜， 食不消化，即當成病，身體煩熱，由此緣本， 便致命終。 |
If I feel sad and worried, this is not appropriate. It may make my relatives sad and resentful of my family's joy. If the food cannot be digested, it will be considered as a disease and the body will be troubled and hot. This is the reason why it will be fatal. |
爾時，便能除去憂畏之刺，便脫 生、老、病、死，無復災患苦惱之法。 |
At that time, the thorns of worry and fear will be removed, and birth, old age, illness, and death will be freed, and there will be no way to return to disasters and sufferings. |
「復次，大王！ 應滅之物便滅之，已滅便愁、憂、苦、惱，痛不可 言。 |
"Again, great king! What should be destroyed will be destroyed. Once it is destroyed, there will be sorrow, worry, pain, annoyance, and unspeakable pain. |
我所愛者今日已滅，是謂滅物便滅之， 於中起愁、憂、苦、惱，痛不可言。 |
The one I love has perished today. This means that when something is destroyed, it is destroyed. In it, there arises sorrow, worry, pain, annoyance, and indescribable pain. |
是謂，大王！ 第二愁刺，染著心意。 |
That’s right, Your Majesty! The second thorn of sorrow stains the mind. |
凡夫之人有此法，不 知生、老、病、死之所來處。 |
Ordinary people have this method and do not know where birth, old age, illness and death come from. |
「又復聞賢聖弟子 所應滅物便滅之，是時彼人不起愁、憂、苦、 惱，當作是學： |
"Also I heard that the disciples of the sages destroyed things when they were supposed to be destroyed. At that time, they did not have to worry, worry, suffer, or worry. They should learn this: |
我今所滅非獨一已，餘人 亦有此法，設我於中起愁憂者，此非其宜。 |
What I am destroying now is not the only one, there are others who are also doing this. It is not appropriate for me to feel sad and anxious among them. |
或能使親族起憂，怨家歡喜，食不消化，即 當成病，身體煩熱，由此緣本，便致命終。 |
It may cause worry to relatives, complain about the joy of family members, and cause indigestion of food, which can cause illness and cause the body to feel irritated and hot. For this reason, it may lead to death. |
爾 時，便能除去憂畏之刺，便脫生、老、病、死，無 復災患苦惱之法。 |
At that time, the thorns of worry and fear will be removed, and birth, old age, illness, and death will be freed, and there will be no way to return to disasters and sufferings. |
「復次，大王！應老之物便老， 已老便愁、憂、苦、惱，痛不可言。 |
"Again, Your Majesty! Things that should grow old will grow old, and those who have grown old will suffer from sorrow, worry, pain, and annoyance. The pain is indescribable. |
我所愛者今日 已老，是謂老物便老，於中起憂、愁、苦、惱，痛 不可言。 |
The one I love is old today. It is said that old things will grow old, and I will feel sorrow, worry, pain, annoyance, and pain beyond words. |
是謂，大王！第三愁憂之刺，染著心 意，凡夫之人有此法，不知生、老、病、死之所 來處。 |
That’s right, Your Majesty! The third thorn of sorrow stains the mind. Ordinary people have this method and do not know where birth, old age, illness and death come from. |
「又復聞賢聖弟子所應老物便老，是 時彼人不起愁、憂、苦、惱，當作是學： |
"I also heard that the disciples of the sages will grow old when they are old. At that time, they will not have worries, sorrows, pains, and troubles, so they should learn from this: |
我今所 老非獨一已，餘人亦有此法，設我於中起 愁者，此非其宜。 |
I am not the only one who is old now. Others also have this method. If I feel sad, this is not appropriate. |
或能親族起憂，怨家歡 喜，食不消化，即當成病，身體煩熱，由此緣 本，便致命終。 |
It may cause worries about relatives, complain about the joy of family members, and cause indigestion of food, which is regarded as an illness and the body will be irritated and hot. For this reason, it will be fatal. |
爾時，便能除去憂畏之刺，脫 生、老、病、死，無復災患苦惱之法。 |
At that time, the thorns of worry and fear will be removed, and birth, old age, illness, and death will be freed, and there will be no way to return to disasters and sufferings. |
「次復，大王！應 病之物便病，已病便愁、憂、苦、惱，痛不可言。 |
"Again, Your Majesty! What should be sick will become sick, and when it is sick, it will cause sorrow, worry, pain, annoyance, and unspeakable pain. |
我所愛者今日以病，是謂病物便病，於中 起愁、憂、苦、惱，痛不可言。 |
The one I love is sick today, which means that the disease is caused by illness, causing sorrow, worry, pain, annoyance, and indescribable pain. |
是謂，大王！第四愁 憂之刺，染著心意。 |
That’s right, Your Majesty! Fourth Sorrow: The thorn of sorrow stains the mind. |
凡夫之人有此法，不知 生、老、病、死之所來處。 |
Ordinary people have this method and do not know where birth, old age, illness and death come from. |
「又復聞賢聖弟子所應 病物便病，是謂彼人不起愁、憂、苦、惱，當 作是學： |
"I also heard that the disciples of the sage should be sick when they are sick. This means that they should not be worried, anxious, suffering, or troubled, so they should learn this: |
我今所病非獨一已，餘人亦有 此法，設我於中起愁憂者，此非其宜。 |
I am not alone in my current illness, others have this condition as well. If I feel anxious and worried, this is not appropriate. |
或能 使親族起憂，怨家歡喜，食不消化，即當成 病，身體煩熱，由此緣本，便致命終。 |
It may make relatives feel worried, complain about family happiness, and cause indigestion of food, which can lead to illness and cause the body to feel irritated and hot. For this reason, it can lead to death. |
爾時，便 能除去愁畏之刺，脫生、老、病、死，無復災患 苦惱之法。 |
At that time, the thorns of worry and fear will be removed, and birth, old age, illness, and death will be freed, and there will be no way to return to disasters and sufferings. |
「復次，大王！應死之物便死，已死 是謂死物，於中起愁、憂、苦、惱，痛不可言。 |
"Again, Your Majesty! Things that are meant to die die. Dead things are those that are dead, in which they cause sorrow, worry, pain, and annoyance. The pain is indescribable. |
是 謂，大王！第五愁憂之刺，染著心意。 |
That’s right, Your Majesty! Fifth, the thorn of sorrow stains the mind. |
凡夫之人 有此法，不知生、老、病、死之所來處。 |
Ordinary people have this method and do not know where birth, old age, illness and death come from. |
「又復聞 賢聖弟子所應死者便死，是時彼人不起憂 愁苦惱，當作是學： |
"I also heard that the disciples of the sages died when they were expected to die. At that time, they did not have to worry or suffer, so they should learn from this: |
我今死者非獨一已，餘 人亦有此法，我設於中起愁憂者，此非其 宜。 |
I am not the only one who has died now, and others also have this method. It is not appropriate for me to cause sorrow and sorrow among them. |
或能使親族起憂，怨家歡喜，食不消化， 即當成病，身體煩熱，由此緣本，便致命終。 |
It may cause worry to relatives, complain about the joy of family members, and cause indigestion of food, which can lead to illness and cause the body to feel irritated and hot. For this reason, it may lead to death. |
爾時，便能除去愁畏之刺，脫生、老、病、死，無 復災患苦惱之法。」 |
At that time, the thorns of worry and fear will be removed, and birth, old age, illness, and death will be freed, and there will be no way to return to disasters and sufferings. " |
是時，大王白尊者那羅陀 曰： |
At that time, the Great King Bai Venerable Narada said: |
「此名何法？ |
"What's the name for this? |
當云何奉行？」 |
Why should we pursue it? " |
那羅陀言： |
Narada said: |
「此經 名曰除憂之患，當念奉行。」 |
The name of this sutra is to eliminate the troubles of worry. You should read and practice it. |
時王報言： |
The King of Time reported: |
「實如 所說，除去愁憂。 |
"It is as it said, take away sorrow. |
所以然者，我聞此法已， 所有愁苦今日永除。 |
Therefore, since I have heard this Dharma, all my sorrows have been eliminated today and forever. |
若尊者有所教勅者，數 至宮中，當相供給，使國土人民長受福無 窮。 |
If the venerable one has any teachings, he should bring them to the palace and provide them with them, so that the people of this land may enjoy endless blessings. |
唯願尊者廣演此法，永存於世，使四部 之眾長夜安隱，我今自歸尊者那羅陀。」 |
I only wish that the Venerable Lord will perform this Dharma widely and exist forever in the world, so that the people of the four tribes can stay in peace for a long night. I now return to the Venerable Narada. " |
那羅 陀曰： |
Narada said: |
「大王！莫自歸我，當自歸於佛。」 |
Great King! Don't return yourself to me, return yourself to the Buddha. |
時王問 曰： |
The king of the time asked: |
「今佛在何處？」 |
Where is the Buddha today? |
那羅陀曰： |
Narada said: |
「大王當知，迦 毘羅衛大國，轉輪聖王種出於釋姓，彼王 有子，名曰悉達，出家學道，今自致成佛，號 釋迦文，當自歸彼。」 |
Your Majesty, you should know that in the great country of Kapilavastu, the wheel-turning sage king comes from the surname Shakya. That king has a son named Siddha. He has become a monk and studied Taoism. Now he has become a Buddha. His name is Shakyamuni. He should return to him. |
大王復問： |
The king asked again: |
「今在何方？ |
"Where are you now? |
去 此幾所？」 |
How many places do you go to? " |
那羅陀曰： |
Narada said: |
「如來已取涅槃。」 |
The Tathagata has attained nirvana. |
大王曰： |
The king said: |
「如來取滅度何其速疾？ |
"How quickly does the Tathagata achieve annihilation? |
若當在世者，經數 千萬由旬，當往覲省。」 |
If you are still alive, after tens of millions of yojanas, you should go to the province. " |
是時，即從坐起，長跪 叉手，而作是說： |
At this time, he stood up from his seat, knelt down, crossed his hands, and said: |
「我自歸如來、法及比丘僧， 盡形壽聽為優婆塞，不復殺生。 |
"I have returned to the Tathagata, the Dharma, and the bhikkhu monks. I will listen to you as an Upasaka for the rest of my life, and I will no longer kill any living being. |
國事猥多， 今欲還宮。」 |
There are many obscene affairs in the country, and now I want to return to the palace. " |
那羅陀曰： |
Narada said: |
「今正是時。」 |
Today is the right time. |
是時，王從 坐起，禮足遶三匝而去。 |
At this time, the king sat up from his bed, bowed his head and walked around three times. |
爾時，文茶王聞那 羅陀所說，歡喜奉行。 |
At that time, King Wencha heard what Narada said and followed it happily. |
32.8 （八）親 |
32.8 (eight) kiss |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「疾病之人成就五 法，不得時差，恒在床褥。 |
"Those who are sick can achieve the five dharma and stay on the bed regardless of time lag. |
云何為五？ |
Why is the cloud five? |
於時， 病人不擇飲食，不隨時而食，不親近醫 藥，多憂喜瞋，不起慈心向瞻病人。 |
At that time, the patient does not choose what to eat, does not eat at all times, is not close to medicine, is full of worries, joy, and anger, and cannot look towards the patient with compassion. |
是謂， 比丘！疾病之人成就此五法，不得時差。 |
That means, Bhikkhu! People who are sick can achieve these five methods without any time lag. |
「若 復病人成就五法，便得時差。 |
"If the patient achieves the five methods, he will suffer from jet lag. |
云何為五？ |
Why is the cloud five? |
於是， 病人選擇而食，隨時而食，親近醫藥， 不懷愁憂，咸起慈心向瞻病人。 |
Therefore, the patient chooses to eat, eats at any time, is close to medicine, does not worry about it, and looks towards the patient with compassion. |
是謂，比丘！ 病人成就此五法，便得時差。 |
That’s right, bhikkhu! If the patient achieves these five methods, he will suffer from jet lag. |
「如是，比丘！前 五法者當念捨離，後五法者當共奉行。 |
"So, bhikkhu! Those who practice the first five dharma should think of renunciation, and those who practice the last five dharma should practice them together. |
如 是，比丘！當作是學。」 |
If so, bhikkhu! Think of it as learning. " |
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. |
32.9 （九）瞻病 |
32.9 (9) Treating diseases |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若瞻病人成就五 法，不得時差，恒在床褥。 |
"If you see a patient who has accomplished the five dharma, he will not be affected by time lag and will always be on the bed. |
云何為五？ |
Why is the cloud five? |
於是， 瞻病之人不別良藥； |
Therefore, those who are looking for illness do not know any good medicine; |
懈怠無勇猛心，常喜 瞋恚，亦好睡眠； |
He is lazy and has no courage, he is always happy and angry, and he also sleeps well; |
但貪食故瞻視病人； |
But because he is gluttonous, he looks at the sick; |
不以 法供養故，亦不與病人語談往返。 |
Because he does not make offerings according to the Dharma, he also does not talk to and from the patient. |
是謂， 比丘！若瞻病之人成就此五法者，不得時差。 |
That means, Bhikkhu! If a sick person achieves these five dharma, there will be no time lag. |
「若復，比丘！瞻病之人成就五法，便得時差，不 著床褥。 |
"Return, bhikkhu! If a sick person fulfills the five dharma, he will suffer from jet lag and will not be able to sleep on his bed. |
云何為五？ |
Why is the cloud five? |
於是，瞻病之人分別良 醫； |
Therefore, those who look at the sick recognize a good doctor; |
亦不懈怠，先起後臥； |
nor slack off, rising first and lying down later; |
恒喜言談，少於睡 眠； |
He enjoys talking more than sleeping; |
以法供養，不貪飲食； |
Make offerings according to the Dharma and not be greedy for food; |
堪任與病人說 法。 |
He is worthy of speaking to the patient. |
是謂，比丘！瞻病之人成就此五法者，便 得時差。 |
That’s right, bhikkhu! If a sick person achieves these five methods, he will suffer from jet lag. |
「是故，比丘！若瞻病人時，當捨前五 法，就後 五 法。 |
"Therefore, bhikkhu! When you look at a sick person, you should abandon the first five dharmas and focus on the last five. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
32.10 （一〇） |
32.10 (10) |
聞如是： |
Heard this: |
一時，佛在毘舍離獼猴林中， 與大比丘眾五百人俱。 |
At one time, the Buddha was in the monkey forest at Vaishali, together with a group of five hundred great bhikkhus. |
爾時，師子大將便 往至世尊所，頭面禮足，在一面坐。 |
At that time, the master general went to where the World Honored One was and sat down on one side with his head, face and feet bowed. |
爾時，佛 告師子： |
At that time, the Buddha told the Master: |
「云何，師子！家中恒布施乎？」 |
What are you talking about, Master! Do you always give alms at home? |
師子白佛 言： |
Master Bai Buddha said: |
「常於四城門外及都市，隨時布施，不令 有缺，須食給食，衣裳、香華、車馬、坐具，隨 彼所須，皆令給與。」 |
Always go outside the gates of the four cities and in the city, giving alms at any time, and don't let anyone need food. Give them food, clothes, incense, carriages, horses, and seating utensils, whatever they need. |
佛告師子： |
The Buddha told his disciples: |
「善哉！善哉！乃 能惠施，不懷悋想。 |
"How good! How good! He is able to give charity without thinking about it. |
施主檀越隨時惠施，有 五功德。 |
The donor, Tan Yue, gives charity at any time, which has five merits. |
云何為五？ |
Why is the cloud five? |
於是，檀越施主名聞四 遠，眾人歎譽： |
As a result, the reputation of Don Yue spread far and wide, and everyone praised him: |
『某甲村落有檀越施主，恒喜 接納沙門、婆羅門，隨所給與，不令有乏。』 |
"There is a Tanyue benefactor in a certain village. He is always happy to receive ascetics and brahmins, and he gives whatever he has given to him, without letting him have any shortage." 』 |
是謂，師子！檀越施主獲此第一之德。 |
That’s right, Master! Don Yue Tan Yue received this first virtue. |
「復次，師 子！檀越施主若至沙門、剎利、婆羅門、長者眾 中，不懷慚愧，亦無所畏，猶如師子獸王，在 群鹿中亦無畏難。 |
"Again, Master! If the Tanyue almsgiver goes to the ascetics, Ksriyas, Brahmins, and elders, he will not be ashamed or fearful, just like Master, the king of beasts, who will not be afraid of difficulties in the midst of a herd of deer. |
是謂，師子，檀越施主獲 此第二之德。 |
That is to say, Master, the donor of Tan Yue has obtained this second virtue. |
「復次，師子！檀越施主眾人敬仰， 見者歡悅，如子見父，瞻視無厭。 |
"Again, Master! Everyone admires Don Yue, and those who see him are delighted, just like a son who sees his father, looking at him without getting tired of it. |
是謂，師子， 檀越施主獲此第三之德。 |
That is to say, Master, the donor of Tanyue has obtained this third virtue. |
「復次，師子！檀越施 主命終之後，當生二處，或生天上，或生人 中； |
"Again, Master! After the death of Almsgiver Tan Yue, he will be reborn in two places, either in heaven or among humans. |
在天為天所敬，在人為人尊貴。 |
He is respected by heaven and honored by man. |
是謂， 師子，檀越施主獲此第四之德。 |
That is to say, Master, the donor of Tanyue has obtained this fourth virtue. |
「復次，師子！檀 越施主智慧遠出眾人上，現身盡漏，不經 後世。 |
"Again, Master! Almsgiver Tanyue's wisdom is far superior to that of others. He appears in the present body with all his faults and will not experience the hereafter. |
是謂，師子！檀越施主獲此第五之德。 |
That’s right, Master! Don Yue Tan Yue received this fifth virtue. |
夫 人惠施有五德，恒隨己身。」 |
Madam, there are five virtues in giving charity, which should always be with you. " |
爾時，世尊便說 斯偈： |
At that time, the World Honored One said this verse: |
「心常喜惠施， 功德具足成， |
"My heart is always happy to give charity, and my merits are sufficient. |
在眾無疑難， 亦復無所畏。 |
There is no doubt that it is difficult to be in the crowd, and there is no fear. |
智者當惠施， 初無變悔心， |
A wise man should give charity, and never change his regrets. |
在三十三天， 玉女而圍遶。 |
On the thirty-third day, he was surrounded by beautiful girls. |
「所以爾者，師子當知，檀越施主生二善處， 現身盡漏，至無為處。」 |
Therefore, Master, you should know that Tan Yue, the donor, was born in two good places, and his body was completely drained, and he reached the place of inaction. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「施為後世糧， 要至究竟處， |
"Giving food as food for future generations must go to the ultimate place. |
善神常將護， 亦復致歡喜。 |
The good God will always protect you, and bring you joy again. |
「所以然者，師子當知，布施之時，恒懷歡悅， 身意牢固，諸善功德皆悉具足，得三昧意，亦 不錯亂，如實而知之。 |
"Therefore, teachers should know that when giving alms, one should always have joy in one's heart, be firm in body and mind, possess all the good merits and virtues, and understand the Samadhi intention without being confused and knowing it as it really is. |
云何如實而知？ |
How can you know it truthfully? |
苦 集、苦盡、苦出要如實而知。 |
The origin, end and exit of suffering must be known as they really are. |
是故，師子！當求 方便，隨時惠施，若欲得聲聞道、辟支佛道， 皆悉如意。 |
That’s why, Master! You should ask for expedients and give them at any time. If you want to attain the path of the Sravakas and Pratyekabuddhas, all will be well. |
如是，師子！當作是學。」 |
If so, Master! Think of it as learning. " |
爾時，師子 聞佛所說，歡喜奉行。 |
At that time, the Master heard what the Buddha said and followed it with joy. |
32.11 （一一）五施 |
32.11 (11) Five Shis |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤 獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若檀越施主惠 施之日，得五事功德。 |
"If Tan Yue gives a benevolent gift to a benefactor, he will gain five merits. |
云何為五？ |
Why is the cloud five? |
一者施命， 二者施色，三者施安，四者施力，五者施辯， 是謂為五。 |
The first imparts orders, the second imparts color, the third imparts peace, the fourth imparts strength, and the fifth imparts justification, these are called five. |
復次，檀越施主施命之時，欲得 長壽； |
Again, when the benefactor Tan Yue gave his life, he wanted to gain longevity; |
施色之時，欲得端正； |
When applying lust, you want to be upright; |
施安之時，欲得 無病； |
When giving peace, you want to be disease-free; |
施力之時，欲令無能勝； |
When you exert force, you want to make it impossible to win; |
施辯之時，欲 得無上正真之辯。 |
When you argue, you want to get the supreme and true argument. |
比丘當知，檀越施主惠 施之 日 ，有此五功德。」 |
Bhikkhus, you should know that on the day when Tanyue almsgives kindness to you, you will have these five merits. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「施命色及安， 力辯為第五， |
"Giving life, color and peace, vigorously arguing is the fifth. |
五功德已備， 後受無窮福。 |
The five merits have been prepared, and you will receive endless blessings in the future. |
智者當念施， 除去貪欲心， |
A wise man should think of giving and get rid of greed. |
今身有名譽， 生天亦復然。 |
If you have a reputation now, you will have the same reputation when you are born in heaven. |
「若有善男子、善女人，欲得五功德者，當行 此五事。 |
"If there is a good man or good woman who wants to obtain the five merits, he should do these five things. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
32.12 （一二）隨時施 |
32.12 (12) Apply at any time |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤 獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「應時之施有五 事。 |
"There are five things to do in giving at the right time. |
云何為五？ |
Why is the cloud five? |
一者施遠來人，二者施遠去 人，三者施病人，四者儉時施，五者若初得 新菓蓏、若穀食，先與持戒精進人，然後自 食。 |
The first is to give to people who are coming from far away, the second is to give to people who are far away, the third is to give to the sick, the fourth is to give when you are thrifty and timely, the fifth is if you get new fruits or grains for the first time, first give them to others with the spirit of upholding the precepts, and then eat them yourself. |
是謂，比丘！應時之施，有此五事。」 |
That’s right, bhikkhu! There are these five things to do when the time comes. " |
爾時，世 尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「智者應時施， 信心不斷絕， |
"The wise give in due time, and their faith never fails. |
於此快受樂， 生天眾德備。 |
Enjoy happiness here and be blessed with all the virtues in heaven. |
隨時念惠施， 受福如響應， |
Always think of charity, and receive blessings as a response. |
永已無短乏， 所生常富貴。 |
There will never be any shortage, and you will always be born rich and noble. |
施為眾行具， 得至無上位， |
Give as a tool to all, and attain the supreme position. |
億施不起想， 歡喜遂增益。 |
Thousands of things have been done without thinking, and the joy has increased. |
心中生此念， 亂意永無餘， |
With this thought in my heart, there will never be any chaos left. |
覺知身安樂， 心便得解脫。 |
Aware of physical well-being, the mind will be liberated. |
是故有智人， 不問男與女， |
Therefore, there are wise people who do not care about male or female. |
當行此五施， 無失方便宜。 |
When you practice these five methods, you will gain nothing without losing anything. |
「是故，諸比丘！若善男子、善女人，欲行此五 事者，當念隨時施。 |
"Therefore, bhikkhus, if a good man or woman wishes to do these five things, he should do so at any time. |
如是，諸比丘！當作是 學。」 |
So it is, monks! Think of it as learning. " |
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. |
善、不善、禮佛 天使、歲、五瑞 |
Good, bad, paying homage to Buddha, angel, year, five auspicious things |
文茶、親、瞻病 五施、隨時施 |
Wen Cha, Qin, and looking after the disease. Five treatments, given at any time. |
增壹阿含經卷第二十四 |
Addition to the Agama Sutra Volume 24 |
33.1 （一）五王品 |
33.1 (1) Five kings |
增壹阿含經卷第二十五 |
The twenty-fifth volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，五大國王波斯匿為首，集在園觀 之中，各作此論。 |
At that time, the five kings, headed by Pasana, gathered in the garden and each made this discussion. |
云何為五王？ |
Why are the five kings? |
所謂波斯匿 王、毘沙王、優填王、惡生王、優陀延王。 |
The so-called King Pasana, King Bisha, King Udām, King of Evil Lives, and King Udāyan. |
爾時， 五王集在一處，各作此論： |
At that time, the five kings gathered in one place and each said this: |
「諸賢當知，如來 說此五欲。 |
"Sages should know that the Tathagata talks about these five desires. |
云何為五？ |
Why is the cloud five? |
若眼見色甚愛敬念， 世人所希望； |
If the eyes see the form, love and revere it very much, the hope of the world will be; |
若耳聞聲、鼻嗅香、舌知味、身 知細滑，如來說此五欲。 |
If the ears hear sounds, the nose smells fragrance, the tongue knows tastes, and the body knows smoothness, these are the five desires described by the Tathagata. |
此五欲中何者最 妙？ |
Which of these five desires is the most wonderful? |
為眼見色妙耶？ |
Why is it wonderful to see color with your eyes? |
為耳聞聲妙耶？ |
Why do you hear the wonderful sound? |
為鼻 嗅香妙耶？ |
For the nose to smell the wonderful fragrance? |
為舌知味妙耶？ |
Does the tongue know the wonderful taste? |
為身知細滑 妙耶？ |
Is it wonderful to know that the body is fine and smooth? |
此五事何者為最妙？」 |
Which of these five things is the best? " |
其中或有國王 而作是說： |
There may be a king among them, and he says: |
「色最為妙。」 |
The color is the most wonderful. |
或有作是論： |
It may be argued that: |
「聲最為 妙。」 |
The sound is the most wonderful. |
或有作是論： |
It may be argued that: |
「香最為勝。」 |
The fragrance is the best. |
或有作是論： |
It may be argued that: |
「味最為妙。」 |
"The taste is the most wonderful." |
或有作是論： |
It may be argued that: |
「細滑為最勝。」 |
Smooth is the best. |
是 時，言色妙者，優陀延王之所說也。 |
At that time, the wonderful words were spoken by King Udāyan. |
言聲妙 者，優填王之所論也。 |
Those who speak wonderfully can fill in the king's comments well. |
言香妙者，惡生王之 所論也。 |
Those who speak of fragrant and wonderful things are also discussed by the king of evil beings. |
言味妙者，波斯匿王之所論也。 |
The wonderful words are what King Pasni said. |
言 細滑妙者，毘沙王之所論也。 |
What is said to be smooth and wonderful is what King Bisha said. |
是時，五王各 相謂言： |
At this time, the five kings each addressed each other and said: |
「我等共論此五欲，然復不知何者 為妙？」 |
We have discussed these five desires together, but we still don't know which one is better? |
是時，波斯匿王語四王曰： |
At that time, King Pasenadi said to the four kings: |
「今如來近 在舍衛國祇樹給孤獨園。 |
"Now the Tathagata is near. In the country of Savatthi, there is only one tree for the garden of solitude. |
我等盡共至世尊 所，問斯義。 |
We all go to the Blessed One to inquire about his righteousness. |
若世尊有所教勅，當共奉行。」 |
If the World Honored One has any teachings, we should all follow them. " |
是 時，諸王聞波斯匿王語已，便共相將至世尊 所，頭面禮足，在一面坐。 |
At that time, after all the kings heard the words of King Pasini, they all came to the place where the World Honored One was, bowing their heads, faces and feet, and sat down on one side. |
是時，波斯匿王以 所共論五欲者，具白如來。 |
At that time, King Pasenadi discussed the five desires with the White Tathagata. |
爾時，世尊告諸 五王曰： |
At that time, the World-Honored One told the five kings: |
「諸王所論各隨時宜。 |
“Every king’s discussion is appropriate at its own time. |
所以然者，夫 人性行深著色者，覩無厭足，此人於色最 妙、最上，無復過者。 |
Therefore, if you have a deeply colored human nature, you will never be satisfied with it. This person is the most wonderful and supreme in color, and there will never be another person. |
爾時，彼人不著聲、香、味、細 滑之法，五欲之中色為最妙。 |
At that time, that person has no knowledge of sounds, smells, tastes, and smoothness, and among the five desires, form is the most wonderful. |
若復有人性行 著聲，彼聞聲已，極懷歡喜而無厭足，此人 於聲最妙、最上，五欲之中聲最為妙。 |
If there is a human being who has a voice, and when he hears the voice, he is extremely happy and never gets tired of it, then this person has the most wonderful and superior voice, and among the five desires, his voice is the most wonderful. |
若復有 人性行著香，彼聞香已，極懷歡喜而無厭 足，此人於香最妙、最上，五欲之中香最為 妙。 |
If there is a human being who wears incense, and after hearing the incense, he is extremely happy and never gets tired of it, this person is the most wonderful and supreme in the incense, and among the five desires, the incense is the most wonderful. |
若復有人性行著味，彼知味已，極懷歡 喜而無厭足，此人於味最妙、最上，五欲之 中味最為妙。 |
If there is a person whose nature is concerned with taste, he knows the taste, is extremely happy and never gets tired of it, this person is the most wonderful and supreme in taste, and the most wonderful taste among the five desires. |
若復有人性行著細滑，彼得 細滑已，極懷歡喜而無厭足，此人於細滑 最上、最妙，五欲之中細滑最為妙。 |
If there is a person whose nature is walking on the smooth path, Peter is already on the smooth path, extremely happy and never satisfied. This person is the best and most wonderful in the smooth path. Among the five desires, the smooth path is the most wonderful. |
「若復彼 人心以著色，爾時彼人不著聲、香、味、細滑 之法； |
"If the person's heart is filled with color, then he will not know the sound, the fragrance, the taste, or the smooth texture; |
若復彼人性行著聲，爾時彼人不著 色、香、味、細滑之法； |
If that person's human nature is moving and making sounds, then that person will not have color, fragrance, taste, or smooth texture; |
若復彼人性行著香，爾 時彼人不著色、聲、味、細滑之法； |
If that human nature walks with fragrance, then that person will have no color, no sound, no taste, no smooth texture; |
若復彼人 性行著味，爾時彼人不著色、聲、香、細滑 之法； |
If that person's sexual behavior is associated with taste, then that person will not have color, sound, fragrance, or smooth texture; |
若復彼人性行著細滑，爾時彼人不 著色、聲、香、味之法。」 |
If that person's human nature were to walk smoothly, then he would not know the laws of color, sound, smell, or taste. " |
是時，世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「欲意熾盛時， 所欲必可克， |
"When desire is strong, whatever you desire must be conquered. |
得已倍歡喜， 所願無有疑。 |
I am doubly happy when I get it, and there is no doubt about what I want. |
彼以得此欲， 貪欲意不解， |
In order to obtain this desire, his greed is incomprehensible, |
以此為歡喜， 緣之最為妙。 |
Taking this as joy is the most wonderful thing. |
若復聽聲時， 所欲必可克， |
If you listen to the sound again, you will be able to conquer whatever you want. |
聞已倍歡喜， 所願無有疑。 |
I am doubly happy to hear this, and there is no doubt about my wish. |
彼以得此聲， 貪之意不解， |
When he heard this voice, he couldn't understand the meaning of greed. |
以此為歡喜， 從之最為妙。 |
Take this as joy, and follow it the best. |
若復嗅香時， 所欲必可克， |
If you smell the fragrance again, you will be able to overcome your desires. |
嗅已倍歡喜， 所欲無有疑。 |
The smell is doubly pleasurable, and there is no doubt about what one wants. |
彼以得此香， 貪之意不解， |
In order to obtain this fragrance, he cannot understand the meaning of greed. |
以此為歡喜， 從之最為妙。 |
Take this as joy, and follow it the best. |
若復得味時， 所欲必可克， |
If you regain the taste, you will be able to conquer whatever you want. |
得已倍歡喜， 所欲無有疑。 |
I am doubly happy when I get it, and there is no doubt about what I want. |
彼以得此味， 貪之意不解， |
In order to get this taste, he can't understand the meaning of greed. |
以此為歡喜， 從之最為妙。 |
Take this as joy and follow it as the best thing. |
若得細滑時， 所欲必可克， |
If you get the smoothness, you will be able to conquer whatever you want. |
得已倍歡喜， 所欲無疑難。 |
I am doubly happy when I get it, and it is undoubtedly difficult to do what I want. |
彼以得細滑， 貪之意不解， |
In order to obtain the smoothness, he cannot understand the meaning of greed. |
以此為歡喜， 從之最為妙。 |
Take this as joy and follow it as the best thing. |
「是故，大王！若言色妙者，當平等論之。 |
"That's why, Your Majesty! If you talk about beautiful people, you should treat them equally. |
所以 然者，於色有氣味。 |
Therefore, there is smell in color. |
若色無味者，眾生終 不染著，以其有味故，五欲之中色為最妙。 |
If form is tasteless, living beings will never be stained. Because it has taste, form is the most wonderful among the five desires. |
然色有過失。 |
However, there are mistakes. |
若當色無過失，眾生則無厭 患，以其有過失故，眾生厭患之。 |
If there are no faults in the form, sentient beings will not be displeased with it; if there are faults, sentient beings will be displeased with it. |
然色有出 要。 |
However, there is something wrong with the color. |
若當色無出要者，此眾生類不得出生 死之海； |
If there is no important matter in form, this kind of living beings will not be able to be born in the sea of death; |
以其出要故，眾生得至無畏涅槃 城中。 |
Because of this, all sentient beings can reach the city of fearless nirvana. |
五欲之中色為最妙。 |
Among the five desires, color is the most wonderful. |
「然復，大王！若言聲 妙者，當平等論之。 |
"Now, my lord! If someone has a wonderful voice, he should be treated as an equal. |
所以然者，於聲有氣 味故。 |
The reason for this is that sound has smell. |
若聲無味者，眾生終不染著； |
If the sound is tasteless, all living beings will never be contaminated; |
以其有 味故，五欲之中聲為最妙。 |
Because it has flavor, among the five desires, sound is the most wonderful. |
然聲有過失。 |
However, there is a fault. |
若 當聲無過失，眾生則無厭患； |
If there is no fault in the speech, sentient beings will have no trouble; |
以其有過失 故，眾生厭患之。 |
Because of his faults, all sentient beings dislike him. |
然聲有出要。 |
However, there is something to be said. |
若當聲無出 要者，此眾生類不得出生死之海； |
If there is no important thing to say, this kind of living beings will not be able to live in the sea of birth and death; |
以其出 要故，眾生得至無畏涅槃城中。 |
Because of this, sentient beings can reach the city of fearless nirvana. |
五欲之中 聲為最妙。 |
Among the five desires, sound is the most wonderful. |
「大王當知，若言香妙者，當平等 論之。 |
"Your Majesty, you should know that if you talk about something fragrant and wonderful, you should treat it equally. |
所以然者，於香有氣味故。 |
This is so because the fragrance has a smell. |
若香無氣 味者，眾生之類終不染著； |
If the fragrance has no smell, living beings will never be contaminated; |
以其有味故，五 欲之中香為最妙。 |
Because of its taste, among the five desires, fragrance is the most wonderful. |
然香有過失。 |
Ranxiang has faults. |
若香無過 失者，眾生則不厭患； |
If the fragrance is faultless, sentient beings will not be tired of suffering; |
以其有過失故，眾生 厭患之。 |
Because of its faults, sentient beings dislike it. |
然香有出要。 |
However, Xiang has a plan. |
若當香無出要者，此 眾生類不得出生死之海； |
If the incense does not come out, all sentient beings will not be able to enter the sea of birth and death; |
以其出要故，眾 生得至無畏涅槃城中。 |
Because of this, sentient beings can reach the city of fearless nirvana. |
五欲之中香為最 妙。 |
Among the five desires, fragrance is the most wonderful. |
「然復，大王！若言味妙者，當平等論之。 |
"But, Your Majesty! If there is something wonderful about the taste, it should be treated as an equal. |
所 以然者，於味有氣味故。 |
The reason for this is that the taste has the smell. |
若味無氣味者， 眾生之類終不染著； |
If the taste is without odor, living beings will never be contaminated; |
以其有氣味故，五欲 之中味為最妙。 |
Because of its smell, the taste is the most wonderful among the five desires. |
然味有過失。 |
However, the taste is faulty. |
若當味無過 失者，眾生則不厭患； |
If there is no fault in the taste, sentient beings will not be tired of suffering; |
以其有過失故，眾生 厭患之。 |
Because of its faults, sentient beings dislike it. |
然味有出要。 |
However, there is something wrong with the taste. |
若當味無出要者，此 眾生類不得出生死之海； |
If the taste does not have its essence, these sentient beings will not be able to enter the sea of birth and death; |
以其出要故，眾 生得至無畏涅槃城中。 |
Because of this, sentient beings can reach the city of fearless nirvana. |
味為最妙。 |
The taste is the best. |
「然復，大 王當知，言細滑妙者，當平等論之。 |
"Then again, Your Majesty, you should know that those who speak delicately and wonderfully should be treated as equals. |
所以 然者，於細滑無氣味者，眾生終不染 著，以其有味故，五欲之中細滑為最妙。 |
Therefore, as for the smooth and odorless thing, sentient beings will never be stained by it. Because it has taste, the smooth and smooth thing is the most wonderful among the five desires. |
然 細滑有過失。 |
However, there are faults in being smooth. |
若細滑無過失者，眾生之類 則不厭患之； |
If it is smooth and has no faults, sentient beings will not be tired of suffering from it; |
以其有過失故，眾生厭患之。 |
Because of its faults, sentient beings dislike it. |
然細滑有出要。 |
However, there is no reason to be smooth. |
若當細滑無出要者，此眾 生類不得出生死之海； |
If there is no way out of the slippery surface, all sentient beings will not be able to enter the sea of birth and death; |
以其出要故，眾生 得至無畏涅槃城中。 |
Because of this, sentient beings can reach the city of fearless nirvana. |
五欲之中細滑為最 妙。 |
Among the five desires, the smoothest is the most wonderful. |
是故，大王！所樂之處，心即染著。 |
That’s why, Your Majesty! Wherever you are happy, your mind is stained. |
如是，大 王！當作是知。」 |
So, Your Majesty! Consider it knowledge. " |
爾時，五王聞佛所說，歡喜奉行。 |
At that time, the five kings heard what the Buddha said and followed it with joy. |
33.2 （二）月光 |
33.2 (2) Moonlight |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，舍衛城中有月光長者，饒財多寶，象 馬七珍皆悉備具，金、銀、珍寶不可稱計。 |
At that time, there was an elder named Yue Guang in the city of Savatthi, who had a lot of wealth and treasures. He was equipped with all the treasures of elephants, horses, and treasures. Gold, silver, and treasures were immeasurable. |
然月 光長者無有兒息。 |
However, the moonlight elder has no children. |
爾時，長者以無兒故，求 禱天神，請求日、月、天神、地神、鬼子母、四天王、 二十八大神鬼王、釋及梵天、山神、樹神、五道 之神、樹木、藥草，靡處不周，皆悉歸命，見賜 一男兒。 |
At that time, the elder prayed to the gods because he had no children. He asked for the sun, the moon, the gods of heaven, the gods of earth, the mother of ghosts, the four kings of ghosts, the twenty-eight great gods and kings of ghosts, Buddha, Brahma, the gods of mountains, the gods of trees, and the gods of the five paths. Trees and medicinal herbs, everywhere and everywhere, all returned to their destiny, and a son was given to them. |
爾時，月光長者婦經數日中便自懷 妊，即語長者： |
At that time, Elder Yueguang's woman became pregnant within a few days of menstruation. She said to the elder: |
「我自 覺有娠。」 |
I feel I'm pregnant. |
長者聞已，歡喜 踊躍 ，不能自勝， 即與夫人敷好床座，食好甘食，著好衣裳。 |
When the elder heard this, he was so happy and excited that he couldn't help himself. He and his wife made a bed and seat, ate good food and put on good clothes. |
是時，夫人經八、九月，便生男兒，顏色端正，世 之希有，如桃華色。 |
At that time, my wife was in her eighth or ninth month of menstruation, and she gave birth to a boy, with a handsome and rare color, like a peach blossom. |
是時，此兒兩手執無價摩 尼珠，即時，便說此偈： |
At that time, the boy held priceless mani beads in both hands. Immediately, he said this verse: |
「此家頗有財， 寶物及穀食， |
"This family is quite wealthy, with treasures and grain. |
我今欲惠施， 使貧無有乏。 |
Now I want to give charity, so that the poor will have nothing to lose. |
若此無物者， 財寶及穀食， |
If there is nothing here, treasure and grain, |
今有無價珠， 常用惠施人。」 |
Today there is a priceless pearl, which I often use to benefit others. " |
是時，父母及家中人聞此語已，各各馳走： |
At this time, parents and family members heard this and ran away: |
「云 何乃生此鬼魅種？」 |
Why did Yun give birth to this ghostly species? |
唯有父母哀愍兒故，不 東西馳走。 |
Only the parents, feeling sorry for their children, did not want to run away. |
即時，母向兒說此偈： |
Immediately, the mother said this verse to her son: |
「為天乾沓和， 鬼魅及羅剎， |
"For the harmony of heaven, ghosts and rakshasas, |
是誰姓字何， 我今欲知之。」 |
Whose surname is it? I want to know it now. " |
是時，小兒復以偈報母曰： |
At that time, the child repaid his mother with a verse and said: |
「非天乾沓和， 非鬼魅羅剎， |
"It's not Heaven's Gan Dahe, it's not ghosts and Rakshasa, |
我今父母生， 是人不足疑。」 |
I am born to my parents, so there is no doubt that I am a human being. " |
是時，夫人聞此語已，歡喜踊躍，不能自勝， 以此因緣，盡向月光長者說是語。 |
At that time, when Madam heard these words, she was so happy that she couldn't help herself. Taking this opportunity, she said these words to Elder Yueguang. |
時，長者 便作是念： |
At that time, the elder thought: |
「此將是何緣？ |
"What is the reason for this? |
我今當以此事向 尼犍子說。」 |
I will now tell Ni Jianzi about this matter. " |
即抱此兒詣尼犍子所，頭面 禮足，在一面坐。 |
He immediately took this son to Yi Ni Jianzi's place, and sat on one side with his head, face and feet bowed. |
是時，月光長者以此因緣 具向尼犍子說。 |
At that time, Elder Yueguang said this to Niganzi. |
時，尼犍子聞此語已，告 長者： |
At that time, Ni Jianzi heard this and told the elder: |
「此兒薄福之人，無益於身； |
"This person who has little blessings will do no good to himself; |
當取殺 之。 |
It should be taken and killed. |
若不殺者，門戶衰耗，皆當死盡。」 |
If you don't kill them, the door will be weakened and they will all die. " |
是時，月光 長者作是思惟： |
At that time, the moonlight made the elder think: |
「我前後來無有兒息，由此 因緣，請求天地，無處不遍，乃經歷爾許年 歲，方生此兒，我今不堪取此兒殺。 |
I have never had a son before or after me. Due to this cause and condition, I prayed to heaven and earth everywhere. It took me many years to give birth to this son. I cannot bear to take this son to death now. |
當更 問餘沙門、婆羅門，令斷我疑。」 |
I should ask more Samanas and Brahmins to put an end to my doubts. " |
爾時，如來成 佛未久，眾人稱號名大沙門，是時，月光長者 便作是念： |
At that time, not long after the Tathagata became a Buddha, everyone called him the great ascetic. At that time, Elder Yueguang thought as follows: |
「我可以因緣，具向大沙門說 之。」 |
I can explain it to the great ascetic by chance. |
是時，長者即從座起，抱此兒往詣世尊 所。 |
At this time, the elder stood up from his seat and carried the child to where the World Honored One was. |
中道復作是念： |
The retelling of the Middle Way is: |
「今有長老梵志，年過耆 艾，聰明黠慧，眾人所敬待，彼尚不知、不見， 況此沙門瞿曇！年少學道未久，豈能知此事 乎？ |
"Now there is an elder, Brahma Zhi, who is older than a senior citizen. He is smart and shrewd, and is respected by everyone. He does not know or see him yet. What's more, this is the ascetic Qutan! How can he know this when he is young and has not studied the Tao for a long time? |
將恐不解吾疑。 |
I'm afraid you won't understand my doubts. |
我今宜可中道還家。」 |
Now I should be able to return home in the middle way. " |
是 時，有天神昔與長者知舊，知長者心中所 念，在虛空中而告之曰： |
At that time, a god from the past came to know the old man and what he was thinking in his heart. He told him in the sky: |
「長者當知，小可前 進，必當獲利，得大果報，亦當至甘露之處。 |
"Elders should know that if you advance in a small way, you will definitely make a profit, and if you get big results, you will reach the place of nectar. |
如來出世甚為難遇，如來降甘露雨。 |
It is very rare to see the Tathagata come out of this world, but the Tathagata rains down nectar. |
時時 乃有。 |
There is always. |
又復，長者！有四事最小不可輕。 |
Again, elder! There are four things that cannot be taken lightly. |
云 何為四？ |
Cloud What is four? |
國王雖小最不可輕； |
Although the king is small, he should not be taken lightly; |
火雖小亦不 可輕； |
Even though the fire is small, it cannot be taken lightly; |
龍雖小復不可輕； |
Although the dragon is small, it cannot be taken lightly; |
學道之人雖復年 幼亦不可輕。 |
No matter how old or young you are as a student of Taoism, you should not take it lightly. |
是謂，長者！有此四事最不 可輕。」 |
That’s right, elder! These four things should not be taken lightly. " |
是時，天神便說此偈： |
At that time, the god said this verse: |
「國王雖復小， 斬害由其法， |
"Although the king is small, he can kill him in his own way. |
小火雖未熾， 焚燒山草木。 |
Although the small fire is not burning, it burns the mountains, grass and trees. |
神龍雖現小， 降雨隨時宜， |
Although the dragon appears small, it rains at any time. |
學者年幼稚， 度人無有量。」 |
Scholars are young and immature, and there is no limit to how much they can save people. " |
爾時，月光長者心開意解，歡喜踊躍，不能自 勝，即前進至世尊所，頭面禮足，在一面坐。 |
At that time, Elder Yueguang was happy and excited, unable to overcome himself, so he went forward to where the World Honored One was, bowing his head and face, and sat down on one side. |
以此因緣，具白世尊。 |
Due to this cause and condition, I have White World Honored One. |
爾時，世尊告長者曰： |
At that time, the World Honored One told the elder: |
「今此小兒極有大福，此小兒若當大者，當 將五百徒眾來至我所，而出家學道得阿 羅漢，我聲聞中福德第一，無能及者。」 |
"This little boy is extremely blessed now. If this little boy becomes great, he will bring five hundred disciples to my place, and he will become an Arhat and become an Arhat. Among my sravakas, he will be the most blessed and unmatched." |
是時，長 者聞此語已，歡喜踊躍，不能自勝，白世尊 言： |
At that time, when the elder heard this, he jumped for joy and could not overcome himself. He said to the World Honored One: |
「如世尊教，非如尼揵子語。」 |
It is like the teachings of the World Honored One, not the words of a nun. |
是時，月光 長者重白世尊： |
At that time, the elder Moonlight said to the Lord again: |
「唯願受請及比丘僧并愍 此小兒。」 |
I only wish to be invited by the monks to express my condolences to this child. |
爾時，世尊默然受請。 |
At that time, the World Honored One accepted the invitation silently. |
時，長者以見 默然受請，即從座起，頭面禮足，便退而去。 |
At that time, the elder saw that he accepted the invitation silently. He stood up from his seat, bowed his head and his face, and then retreated. |
還至家中，供辦種種甘饌飲食，敷好坐具， 清旦自白： |
Returning to his home, he served him various kinds of delicious food and drinks, laid out the seats, and confessed on the Qing Dynasty: |
「時到，唯願降神。」 |
When the time comes, I wish God would descend upon you. |
是時，世尊以知 時到，將諸比丘前後圍遶，入舍衛城，至長 者家，即就于座。 |
At that time, knowing that the time had come, the World-Honored One surrounded the monks in front and back, entered the acropolis, went to the elder's house, and took his seat. |
是時，長者見佛、比丘僧坐 已定，即辦種種飲食，自手斟酌，歡喜不亂， 以見食竟，除去鉢器，行清淨水，更取小 座，如來前坐，欲得聞佛所說妙法。 |
At that time, the elder saw that the Buddha and the monks were sitting in meditation. He immediately prepared various kinds of food and drinks, and drank them with his own hands. He was happy and undisturbed. After seeing the food, he removed the alms bowl, went to the pure water, took a small seat, and sat in front of the Tathagata. I want to hear the wonderful Dharma taught by the Buddha. |
是時， 月光長者白世尊言： |
At that time, Moonlight Elder Bai Shizun said: |
「我今持居家田業盡 與此兒，唯願世尊當與立名。」 |
I now hold on to my family and all my property, and I only hope that the World Honored One will name him. |
世尊告曰： |
The World Honored One said: |
「此 兒生時，人皆馳走東西，云是尸婆羅鬼，今即 立字尸婆羅。」 |
When this son was born, everyone was running around and thought he was a ghost of Shibala. Now I will call him Shibala. |
爾時，世尊漸與長者及長者 婦而說妙論，所謂論者： |
At that time, the World-Honored One began to expound wonderful sermons to the elders and their wives. The so-called commentators: |
施論、戒論、生天之 論，欲不淨想，漏為大患，出要為妙。 |
Regarding the theory of giving, the theory of precepts, and the theory of regenerating heaven, impure thoughts of desire and leakage are serious troubles, so it is better to get rid of the key points. |
爾時，世 尊以見長者及長者婦，心開意解，無復狐疑， 諸佛世尊常所說法： |
At that time, the Blessed One saw the elder and the elder's wife, and his heart was enlightened and he understood the truth. He no longer had any doubts. The Buddhas and the Blessed One always preached the Dharma: |
苦、習、盡、道，是時世尊盡 與長者說之，令發歡喜之心。 |
Suffering, habit, end, and path are all at this time. The World Honored One will tell the elders about it and make them feel happy. |
長者夫婦即 於座上，諸塵垢盡，得法眼淨，猶如新白 ［（畾／且）＊毛］ 易染為色。 |
The elder couple immediately sat on their seats, all dust and dirt were gone, and their Dharma eyes were as pure as new white [(畾/与)*hair] which is easily stained. |
是時，長者夫婦亦復如是，即於 座上得法眼淨，彼以見法，分別諸法， 以度猶豫，無復狐疑，得無所畏，解如來 深奧之法，即受五戒。 |
At that time, the elder and his wife were like this again. They found the Dharma Eyes pure while sitting on the throne. They were able to see the Dharma and differentiate among all Dharmas. They were able to overcome their hesitations and no longer have doubts. They became fearless. They understood the profound Dharma of the Tathagata and received the five precepts. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「 祠祀 火為上， 諸論頌為首， |
"In the temple, fire is at the top, and all the commentaries and chants are at the top. |
王為人中尊， 海為眾流源， |
The king is the most respected among men, the sea is the source of all flows, |
月為星中明， 日為眾明最。 |
The moon is the brightest among the stars, and the sun is the brightest among all the stars. |
八方及上下， 所生萬品物， |
From all directions and above and below, all kinds of things are born, |
欲求其福者， 三佛最為尊。」 |
Those who wish for their blessings should respect the three Buddhas the most. " |
爾時，世尊說此偈已，即從座起而去。 |
At that time, the World-Honored One finished speaking this verse and immediately got up from his seat and left. |
是時， 長者求五百童子，使侍衛尸婆羅。 |
At that time, the elder asked for five hundred boys to serve as bodyguards for Sibala. |
是時，尸 婆羅年向二十，往至父母所，白父母言： |
At that time, Shibhara, who was twenty years old, went to his parents' home and said to them: |
「唯 願二尊許使出家學道。」 |
I only hope that the two of you will allow me to become a monk and study Taoism. |
爾時，二親即便聽許。 |
At that time, the second relative agreed. |
所以然者，世尊先以記之，當將五百童 子至世尊所，求作沙門。 |
Therefore, the World-Honored One has first recorded this, and should bring five hundred boys to the World-Honored One to ask them to become ascetics. |
是時，尸婆羅及五 百人禮父母足，便退而去。 |
At that time, Shibala and the five hundred people bowed to their parents and then retreated. |
至世尊所，頭面 禮足，在一面立。 |
To the place where the World Honored One is, stand with your head and face bowed to one side. |
爾時，尸婆羅白世尊言： |
At that time, the Lord Shiva said: |
「唯 願聽許，得在道次。」 |
Only if you are willing to listen to the promise, you must be on the path. |
是時，世尊即便聽許使 作沙門。 |
At that time, the World-Honored One even listened to the promise and made him a ascetic. |
未經幾日，便成阿羅漢，六通清徹， 具八解脫。 |
Within a few days, he became an Arhat, with clear six powers and eight liberations. |
是時，五百童子前白佛言： |
At that time, five hundred boys stood in front of the Buddha and said: |
「唯願 世尊聽作沙門。」 |
I only wish that the World-Honored One would listen to me as a recluse. |
世尊默然可之，出家未 經幾日，便成羅漢。 |
The World-Honored One was silent, and he became an Arhat within a few days of becoming a monk. |
爾時，尊者尸婆羅還在 舍衛國本邦之處，眾人敬仰，得四事供養： |
At that time, the Venerable Shivasara was still in his own place in Savatthi State. Everyone respected him and received four offerings: |
衣被、飲食、床褥臥具、病瘦醫藥。 |
Clothes, food, bedding, medicine for sickness and weight loss. |
是時，尊者尸 婆羅便作是念： |
At that time, the Venerable Shibāra thought as follows: |
「我今在此本邦之中，極為 煩閙，今可在人間遊化。」 |
Now I am in great trouble in this country, but now I can wander around in the human world. |
是時，尊者尸婆羅 到時，著衣持鉢，入舍衛城乞食； |
At that time, the Venerable Shivara arrived, dressed in robes and holding an alms bowl, and entered the acropolis to beg for food; |
乞食已，還 詣所止，收攝坐具，著衣持鉢，出祇桓精 舍，將五百比丘，前後圍遶，在人間遊化； |
After begging for food, he returned to where he left off, put away his seat, put on his clothes and held his alms bowl, left the Huan Jingshe, surrounded five hundred bhikkhus from front to back, and wandered around in the human world; |
所 至到處，無不供養者，皆供給衣被、飲食、床 褥臥具、病瘦醫藥。 |
Everywhere he went, there was no one without support, including clothing, quilts, food, bedding, and medicine for the sick and thin. |
復有諸天告諸村落： |
Again the heavens told the villages: |
「今 有尊者尸婆羅，得阿羅漢福德第一，將五 百比丘，在人間遊化。 |
"Now there is the venerable Shibāra, who has attained the first rank of Arahant merit and transformed five hundred bhikkhus into the human world. |
諸賢可往供養，今不 為者，後悔無益。」 |
All the virtuous people can go and make offerings, but those who don't do it now will regret it in vain. " |
是時，尊者尸婆羅便作是 念： |
At that time, the Venerable Shivara thought as follows: |
「今甚厭患此供養，當何處避之，令人不 知吾處？」 |
Now that I am tired of having to offer this, where can I avoid it so that others don't know where I am? |
是時，即入深山之中。 |
At this time, we will enter the deep mountains. |
諸天復在村 落間，各各告曰： |
The gods returned to the villages and each said: |
「今尊者尸婆羅在此山中， 可往供養； |
"Now that the Venerable Shibāra is in this mountain, you can go and make offerings; |
今不為者，後悔無益。」 |
If you don't do it now, regret will be of no use. " |
是時，人民 聞天語已，即負飲食，往詣尊者尸婆羅 所： |
At that time, after the people heard the words from heaven, they took their food and drink and went to the place where the Venerable Shibāra was: |
「唯願尊住，為我等故。」 |
I only wish you could stay here, for our sake. |
是時，尸婆羅漸漸人 中遊化，來至羅閱城迦蘭陀竹園所，與大 比丘五百人俱，亦得供養衣被、飲食、床褥 臥具、病瘦醫藥。 |
At that time, Shibāra gradually moved from the middle reaches of the human population and came to the Bamboo Garden of Kalanda in Luoyue City. He was accompanied by five hundred monks, and he was also provided with clothing, quilts, food, bedding, bedding, and medicine for the sick and thin. |
時，尸婆羅復作是念： |
At that time, Shibala thought again: |
「我今向 在何處夏坐，令人不知吾處？」 |
Where am I going to sit in the summer now, so that no one knows where I am? |
復重作念： |
Repeatedly: |
「當在耆闍山東，廣普山西，於中夏坐。」 |
"I will sit in the east of Qicha Mountain and the west of Guangpu Mountain in the middle of summer." |
即 將五百比丘，在彼山中而受夏坐。 |
About five hundred bhikkhus will sit in summer in that mountain. |
是時，釋 提桓因知尸婆羅心中所念，即於山中化 作浮圖，園果樹木皆悉備具，周匝有浴池， 化作五百高臺，復化作五百床座，復化作 五百小床座，復化作五百繩床，以天甘露 而食之。 |
At that time, because Shitihuan knew what was in Sibala's heart, he turned it into a relief in the mountain. The garden was equipped with fruit trees and trees, and there were bathing pools around it. It turned into five hundred high platforms, which turned into five hundred bed bases, and then into Five hundred small bed seats were transformed into five hundred rope beds, which were fed by the dew of heaven. |
是時，尊者尸婆羅便作是念： |
At that time, the Venerable Shivara thought as follows: |
「我今 已夏坐訖，不見如來甚久，今可往親覲 世尊。」 |
I have been sitting down this summer and have not seen the Tathagata for a long time. Now I can go and pay homage to the World Honored One. |
即將五百比丘，往舍衛城，爾時盛熱， 比丘眾皆悉汗出，污染身體。 |
When the five hundred monks were about to go to Savatthi City, the heat became very strong and all the monks sweated, polluting their bodies. |
是時，尊者尸婆 羅作是念： |
At that time, the Venerable Shivra thought: |
「今日比丘眾身體極熱，得少許雲 在上及細雨者，甚是佳事，值小浴池及得 少漿。」 |
Today, the bodies of the monks are extremely hot. It is a good thing if there are a few clouds above and a drizzle of rain. It is worth a small bath and a small amount of water. |
以生此念，即空中有大雲，及作細雨， 亦有浴池。 |
To bring this thought to mind, there are big clouds and drizzle in the sky, and there is also a bathing pool. |
有四非人負好甘漿： |
There are four non-human beings who bear good nectar: |
「毘沙門王 所遣，唯願尊者受此甘漿，及施比丘僧。」 |
As sent by King Bishamon, I only hope that the venerable one will receive this nectar and give it to the bhikkhus. |
爾 時，受此漿已，與比丘僧使飲之。 |
At that time, after receiving this liquid, I asked the monks to drink it. |
爾時，尸婆 羅復作是念： |
At that time, Shipo Luo Fu thought: |
「我今可在此間止宿。」 |
I can stay here now. |
是時，釋 提桓因知尸婆羅心中所念，即於道側，化 作五百房舍，床臥備具。 |
At that time, Shi Tihuan, knowing what was in Sibala's heart, transformed into five hundred houses on the side of the road, equipped with beds and bedding. |
是時，諸天奉上飲 食，尸婆羅食訖，即從坐起而去。 |
At that time, the gods presented him with food and drink. After eating, Shibala stood up from his seat and left. |
爾時，尊者 尸婆羅叔父在舍衛城內住，饒財多寶，無 所短乏。 |
At that time, the venerable uncle Sivadi was living in the city of Savatthi. He had many treasures and had no shortage of anything. |
然復慳貪，不肯布施，不信佛、法、 眾，不造功德。 |
However, he is greedy again, refuses to give, does not believe in the Buddha, the Dharma, and others, and does not create merit. |
是時，諸親族語此人曰： |
At that time, all the relatives said to this person: |
「長者！ 用此財貨為？ |
Elder! What can I do with this wealth? |
然復不作後世遺糧。」 |
However, it will no longer be used as food for future generations. " |
爾時，彼 長者聞此語已，一日之中以百千兩金布施 與外道梵志，不向三尊。 |
At that time, the elder heard this and gave hundreds of thousands taels of gold in one day to the Brahma disciples of the heretics, but not to the three deities. |
是時，尊者尸婆羅 聞叔父以百千兩金施與外道異學，不布 施與三尊。 |
At that time, Venerable Shibāra heard that his uncle had given hundreds and thousands of taels of gold to heretics and sects, but he did not give it to the three deities. |
是時，尊者尸婆羅往詣祇洹精 舍，至世尊所，頭面禮足，在一面坐。 |
At that time, the Venerable Shibāra went to the Jinghuan Jingshe and came to where the World Honored One was. He sat on one side with his head, face and feet bowed. |
爾時，世 尊與尸婆羅說微妙之法。 |
At that time, the Blessed One spoke the subtle Dharma to Sivara. |
是時，尊者尸婆羅 從如來聞法已，即從坐起，禮世尊足，右 繞三匝，便退而去。 |
At that time, the Venerable Shibāra had heard the Dharma from the Tathagata. He stood up from his seat, bowed at the feet of the Blessed One, walked around three times to the right, and then retreated. |
是時，尊者尸婆羅即其日， 著衣持鉢，入舍衛城乞食，漸漸往詣叔父 家。 |
At that time, the Venerable Shibāra, dressed in clothes and holding an alms bowl, entered the acropolis to beg for food, and gradually went to his uncle's house. |
到已，在門外默然立。 |
When he arrived, he stood silently outside the door. |
是時，長者見尊者 尸婆羅在門外乞食，即語之曰： |
At that time, the elder saw the venerable Shibala begging for food outside the door, and said: |
「汝昨日何 故不來？ |
"Why didn't you come yesterday? |
我昨日以百千兩金惠施，我可以 一張 ［疊＊毛］ ，持用施卿。」 |
Yesterday, I gave you a hundred thousand taels of gold. I can give you a [folded * hair] and use it to show your kindness. " |
尸婆羅對曰： |
Shibala said to him: |
「我今不用 ［疊＊毛］ 為，今日來者，故乞食耳。」 |
I don't need to [fold * hair] today, because whoever comes today is begging for food. |
長者對曰： |
The elder said to him: |
「我昨日 以用百千兩金惠施，更不能復惠施。」 |
I spent hundreds and thousands of taels of gold in charity yesterday, and I can't do it again. |
是時， 尊者尸婆羅欲得度長者故，便飛在空中， 身出水火，坐臥經行，隨意所造。 |
At that time, the Venerable Shibāra wanted to save the elder, so he flew in the air, emerged from water and fire, sat, lay down, meditated and walked, doing whatever he wanted. |
是時，長者 見此變化已，便作是說： |
At that time, the elder saw this change and said: |
「可還來下就坐，今 當相施。」 |
But come and sit down, now I will give to you. |
是時，尊者尸婆羅即捨神足，尋來就 坐。 |
At that time, the venerable Shibala laid down his divine feet, found him and sat down. |
是時，彼長者以弊惡飲食極為麁醜， 與尊者尸婆羅使食之。 |
At that time, the elder was extremely ugly due to his evil diet, and he ate it with the Venerable Shibala. |
是時，尊者尸婆羅 生長豪家，飲食自恣，但以彼長者故，而受 此食，便取食之。 |
At that time, the Venerable Shibāra grew up in a wealthy family and could eat and drink as much as he wanted. However, because he was an elder, he took this food and ate it. |
是時，尊者尸婆羅食訖，還詣 所在。 |
At that time, the Venerable Shivara finished eating and returned to his place of worship. |
即其夜，虛空神天來語長者曰： |
That night, the sky god came to the elder and said: |
「善施極大施， 乃與尸婆羅， |
"Good charity is the greatest charity, and it is with Shibala, |
無欲以解脫， 愛斷以無疑。」 |
There is no desire to be liberated, and there is no doubt that love is broken. " |
夜半、清旦二時說此偈： |
Say this verse at midnight or Qing Dynasty: |
「善施極大施， 乃與尸婆羅， |
"Good charity is the greatest charity, and it is with Shibala, |
無欲以解脫， 愛斷以無疑。」 |
There is no desire to be liberated, and there is no doubt that love is broken. " |
是時，長者聞天人語，便作是念： |
At that time, the elder heard the words of heaven and man and thought as follows: |
「我昨日以百 千兩金施與外道，乃無此應； |
"Yesterday I gave hundreds and thousands of taels of gold to the heretics, but there was no response. |
我今日以弊 惡食施與尸婆羅，乃致此應。 |
I have given this bad food to Shibala today in response to this. |
何時當曉？ |
When will it be dawn? |
自 當以百千兩金施尸婆羅。」 |
I should donate hundreds and thousands of taels of gold to Shibala. " |
是時，長者即其 日檢校家中，有直百千兩金者，即持詣尸 婆羅所。 |
At that time, the elder, who had a hundred thousand taels of gold in his daily inspection school home, held the corpse and went to the Brahma Palace. |
到已，頭面禮足，在一面住。 |
When we arrived, we were polite and stayed together. |
爾時，長者 以百千兩金，奉上尸婆羅，並作是語： |
At that time, the elder presented the corpse to the corpse with a hundred thousand taels of gold and said this: |
「唯 願受此百千兩金。」 |
I am only willing to accept this hundred thousand taels of gold. |
是時，尊者尸婆羅報曰： |
At that time, the Venerable Shiva said: |
「當 使長者受福無窮，長壽自然； |
"Let the elders receive endless blessings and live long lives naturally; |
然復如來不 許比丘受百千兩金。」 |
However, the Tathagata did not allow the bhikkhu to receive hundreds or thousands of taels of gold. " |
是時，長者便往至世 尊所。 |
At that time, the elder went to the Blessed One's place. |
到已，頭面禮足，在一面坐。 |
When we arrived, we were bowed to each other and sat on one side. |
爾時，彼長者 白世尊言： |
At that time, the elder said to the World Honored One: |
「唯願世尊使尸婆羅比丘受 此百千兩金，使我蒙其福。」 |
I only hope that the World-Honored One will allow Bhikkhu Sibāra to receive this hundred thousand taels of gold, so that I can be blessed by it. |
爾時，世尊告一 比丘： |
At that time, the World-Honored One told a bhikkhu: |
「汝往至尸婆羅比丘所，云吾喚卿。」 |
When you go to the residence of Bhikkhu Sibāra, I will call you. |
比丘 對曰： |
Bhikkhu replied: |
「如是。 |
"That's right. |
世尊！」是時，彼比丘從佛受教，即 往至彼尸婆羅所，以如來語而告之。 |
World Honored One! ” At that time, the bhikkhu received instruction from the Buddha, went to the place where the Buddha was, and told him in the words of the Tathagata. |
是時， 尊者尸婆羅承彼比丘語，即往至世尊所， 頭面禮足，在一面坐。 |
At that time, the Venerable Sivara followed the bhikkhu's words and went to where the World Honored One was. He bowed his head, face, and feet, and sat down on one side. |
爾時，世尊告尸婆羅曰： |
At that time, the World-Honored One told Sibala: |
「汝今可受此長者百千兩金，使蒙其福， 此是宿緣之業，可受其報。」 |
"You can now receive a hundred thousand taels of gold from this elder, so that you can be blessed by him. This is your destiny, and you can receive its reward." |
尸婆羅對曰： |
Shibala said to him: |
「如 是。 |
"That's right. |
世尊！」 |
World Honored One! " |
是時，尊者尸婆羅即時而說達嚫： |
At that time, the Venerable Shivara said immediately: |
「施衣及餘物， 欲求其福德， |
"Giving clothes and leftovers to seek merit, |
往至天世人， 五樂自娛樂。 |
When people go to heaven and earth, the five pleasures will entertain themselves. |
從天至人中， 度有無疑難， |
From heaven to man, there is no doubt that it is difficult to overcome, |
涅槃無為處， 諸佛之所樂。 |
Nirvana is the place of nothingness, the joy of all Buddhas. |
施惠無難者， 蒙此獲福祐， |
Those who have no difficulty in giving charity will be blessed by it. |
當起慈惠心， 作福無有懈。」 |
You should have a compassionate heart and make unremitting blessings. " |
是時，尊者尸婆羅語長者言： |
At that time, the Venerable Shiva said to the elder: |
「可持此百千 兩金，著我房中。」 |
You can keep this hundred thousand taels of gold in my room. |
爾時，長者承受其教，持此 百千兩金，著尊者尸婆羅房中，便退而去。 |
At that time, the elder accepted his teachings, took this hundred thousand taels of gold, placed the venerable body in the room of Brahma, and then retreated. |
是 時，尸婆羅告諸比丘： |
At that time, Sibala told the monks: |
「諸有所乏者，來至此 而取之。 |
"Anyone who lacks something, come here and take it. |
若復須衣被、飲食、床敷臥具、病瘦 醫藥，皆來取之，勿在餘處而求之也。 |
If you need more clothes, food, bed, bedding, and medicine for the sick and thin, come and get them. Don't ask for them elsewhere. |
展 轉相告令知之。」 |
Zhan turned around and told him. " |
是時，眾多比丘白世尊言： |
At that time, many monks said to the Buddha: |
「此尸婆羅昔作何福，生長者家，端正無雙， 如桃華色？ |
"What blessing did this corpse Boluo have in the past? He grew up in a house that was unparalleled and upright, as beautiful as a peach blossom? |
復作何福，兩手捉珠出母胎中？ |
What blessing would it be to catch a pearl with both hands and bring it out of the mother's womb? |
復作何福，將五百人，詣如來所，出家學道， 值如來世？ |
What blessing would it be to send five hundred people to the Tathagata's place to become a monk and learn the Tao? Is it worth the Tathagata's future life? |
復作何福，所至到處，衣食自然 無所短乏，餘比丘無能及者？」 |
How blessed is it that wherever you go, you will naturally have no shortage of food and clothing, which is beyond the reach of other bhikkhus? " |
爾時，世尊告 諸比丘： |
At that time, the World-Honored One told the monks: |
「過去久遠九十一劫，有佛號毘婆尸 如來、至真、等正覺、明行成為、善逝、世間解、無上 士、道法御、天人師，號佛、世尊！」出現於世，遊在 槃頭國界，與六十萬八千眾俱。 |
"Ninety-one kalpas ago, long ago, there was a Buddha named Vipassi Tathagata, the most true, fully enlightened, accomplished in enlightened conduct, good at passing away, understander of the world, supreme scholar, protector of the Way and Dharma, teacher of gods and humans, named Buddha, World Honored One!" Appeared in the world, wandering around the border of Pantou, together with 608,000 people. |
四事供養： |
Four things to offer: |
衣被、飲食、床敷臥具、病瘦醫藥。 |
Clothes, food, bedding, medicine for sickness and weight loss. |
「爾時，有梵 志名曰耶若達，住彼土界，饒財多寶，金銀、 珍寶、車 璩 、馬瑙、真珠、琥珀，不可稱計。 |
"At that time, there was a Brahma named Yaruda who lived in that land. He was rich in wealth and treasures, including gold, silver, precious stones, chariots, agates, pearls, and amber, which could not be measured. |
是時， 耶若達出彼國界，往至毘婆尸如來所。 |
At that time, Yaroda left the border of that country and went to the place where Vipassi Tathagata was. |
到 已，共相問訊，在一面坐。 |
We have arrived, asked each other, and sat down together. |
是時，毘婆尸如來 漸與說法，便發歡喜之心，是時，耶若達白 毘婆尸如來： |
At that time, Vipasi Tathagata gradually began to speak the Dharma, and he felt joyful. At that time, Yarodaka said to Vipasi Tathagata: |
『唯願當受我請，欲飯佛及比 丘僧！』是時，如來默然受請。 |
"Only if you accept my invitation, I would like to feed the Buddha and the monks!" ’ At that time, the Tathagata accepted the invitation silently. |
耶若達梵志以 見世尊默然受請，即從座起，遶佛三匝而 去，至家中辦種種甘饌飲食。 |
Seeing that the Lord was silently accepting the invitation, Yaroddha Brahma stood up from his seat, walked around the Buddha three times, and went to his home to prepare various delicious food and drinks. |
「是時，耶若 達夜半便作是念： |
"At that time, Yeroda thought as follows in the middle of the night: |
『我今已辦種種飲食，唯 乏無酪，明日清旦當往城門中，其有賣 酪者，盡當買之。』 |
"I have prepared various kinds of food and drinks, but I am short of cheese. Tomorrow, on Qing Dynasty, I will go to the city gate and buy all the cheese sellers there are." 』 |
是時，耶若達清旦敷好 坐具，尋復詣城門中求酪。 |
At that time, Yeroda had dressed up his seat in Qing Dynasty and went to the city gate to ask for cheese. |
「當於爾時，有放 牛人持酪，名尸婆羅，欲往祠祀。 |
"At that time, there was a cowherd carrying cheese named Shibala who wanted to go to the temple to offer sacrifices. |
是時，耶若 達梵志語放牛人曰： |
At that time, Yaruoda Fanzhi said to the cowherd: |
『卿酪賣者，吾當與價。』 |
"To the cheese seller, I will give you the price." 』 |
尸婆羅報曰： |
Shibhara reported: |
『我今欲祠祀。』 |
"I want to worship at the temple now." 』 |
婆羅門報曰： |
Brahman reported: |
『汝今 祀天為何所求？ |
What do you ask for in offering sacrifices to heaven today? |
但賣與我，當重顧價。』 |
But when selling to me, you should pay attention to the price. 』 |
放 牛人報曰： |
The cattle herder reported: |
『梵志！今用酪為？』 |
"Brahma!" What is cheese used for today? 』 |
梵志報曰： |
Fanzhi reported: |
『我今 請毘婆尸如來及比丘僧； |
"I now invite the Tathagata Vipassi and the bhikkhu monks; |
然飲食盡辦，唯無 有酪。』 |
However, all the food and drinks were taken care of, but there was no cheese. 』 |
是時，尸婆羅問梵志曰： |
At that time, Shibala asked Brahma Zhi: |
『毘婆尸如來 者，為何等相貌？』 |
"Why does Vipashi Tathagata have such an appearance?" 』 |
梵志報曰： |
Fanzhi reported: |
『如來者，無與等， 戒具清淨，慧、定三昧不可及，天上、人中無 能及者。』 |
"There is no equal to the Tathagata. His discipline and equipment are pure. His wisdom and concentration are unattainable. There is no one in heaven or among humans who can reach him." 』 |
「是時，耶若達梵志歎說如來之德，尸 婆羅聞已心開意解。 |
"At that time, Brahma Yaroddha exclaimed about the virtues of the Tathagata, and Shibhara heard it and understood it with great joy. |
是時，尸婆羅語梵志曰： |
At that time, Shibhara spoke to Brahma and said: |
『我今躬持此酪往施如來，復用祀天為？』 |
"I am going to take this cheese and give it to the Tathagata, and I will use it again to worship heaven?" 』 |
是 時，耶若達梵志將此放牛人往至家中，即 白： |
At that time, Yaroddha Brahma brought the cowherd to his home and said: |
『時到。 |
"The time has come. |
今正是時，唯尊屈顧！』 |
This is the right time, so I can only condescend to you! 』 |
「時，如來以知 時到，著衣持鉢，將諸比丘，前後圍遶，至耶 若達梵志家，各次第坐。 |
"At that time, the Tathagata, knowing that the time had come, put on his robes and held an alms bowl, surrounded the monks from front to back, and went to the house of Brahma Yāradha, where they sat down one after another. |
是時，放牛人見如來 容貌世之希有，諸根惔怕，有三十二相、八十 種好，莊嚴其身； |
At that time, the cowherds saw the Tathagata, whose appearance was rare in the world and whose faculties were frightened. He had thirty-two signs and eighty kinds of good qualities, and his body was adorned. |
亦如日月，猶如須彌山 出眾山上，光明遠照，靡不蒙潤。 |
Just like the sun and the moon, like Mount Sumeru. On the outstanding mountain, the light shines far away, but it is not moist. |
見已歡喜， 便前進世尊所，而作是說： |
Seeing that he was overjoyed, he went to where the Blessed One was and said: |
『設當如來功德 如梵志所論者，使此一瓶酪盡充眾僧！』爾 時，尸婆羅白世尊言： |
"Suppose the Tathagata's merits and virtues are as discussed in the Brahma Chronicle, so that this bottle of cheese can be filled with all the monks!" ’ At that time, the Lord Shiva said: |
『願受此酪！』是時，如來 即舒鉢受酪，亦復與比丘僧，猶故有酪。 |
"I am willing to accept this cheese!" ’ At that time, the Tathagata took the cheese in his alms bowl and gave it to the bhikkhus again, still having cheese. |
「爾 時，放牛人白世尊言： |
"At that time, the cowherd Bai Shizun said: |
『今故有餘酪。』 |
"Now there is some cheese left." 』 |
時，如來 告曰： |
At that time, Tathagata said: |
『汝今更持此酪施佛及比丘眾。』 |
"Now you hold this cheese and give it to the Buddha and the monks." 』 |
時，放 牛人對曰： |
At that time, the cowherd said to him: |
『如是。 |
"That's right. |
世尊！』是時，放牛人更重行酪， 猶故遺餘酪在。 |
World Honored One! ” At that time, the cowherds started to work more on cheese, but there were still some cheese left. |
放牛人復白佛言： |
The cowherd again said to the Buddha: |
『今故有遺 餘酪在。』 |
"Now there is some leftover cheese." 』 |
是時，如來告此人曰： |
At that time, the Tathagata told this person: |
『今可持此 酪與比丘尼眾、優婆塞、優婆夷眾，使得充 飽。』 |
"Now you can take this cheese with the monks, nuns, upasakas, and upasikas to make them full." 』 |
故有遺餘酪在。 |
So there is leftover cheese. |
爾時，佛語放牛人： |
At that time, the Buddha said to the cowherd: |
『汝今 持此酪與檀越主人。』 |
"You are now taking this cheese with Master Tanyue." 』 |
對曰： |
To say: |
『如是。』 |
"That's right. 』 |
尋復與檀 越主人，故有遺餘酪在。 |
Xunfu and Tanyue are the masters, so there are leftover cheeses. |
復施與乞人貧匱 者，亦有遺餘酪在。 |
When giving to beggars and poor people, there will also be leftover cheese. |
來白佛言： |
Come and speak to the Buddha: |
『故有遺餘酪 在。』 |
"Therefore there is leftover cheese." 』 |
時佛告曰： |
At that time the Buddha said: |
『今持此酪，瀉著淨地，若著 水中。 |
Now I am holding this cheese and it is pouring down on the pure ground as if it were in the water. |
所以然者，我不見有人、天及世能 消此酪者，唯除如來。』 |
Therefore, I don’t see anyone, heaven or the world who can eliminate this cheese, only the Tathagata can be eliminated. 』 |
放牛人即受佛教， 持此酪而著水中。 |
The cowherd accepted Buddhism and took the cheese into the water. |
尋時，水中大火炎出，高 數十仞。 |
When he looked for it, a huge fire came out of the water, dozens of feet high. |
「是時，放牛人見此變怪已，歎未曾 有，還至世尊所，頭面禮足，叉手而住，復作 此誓願： |
"At that time, when the cowherd saw that this had become strange, he sighed that it had never happened before. He returned to the place of the World Honored One, bowed his head, faced his feet, stood with his hands folded, and made this vow again: |
『今持此酪施與四部之眾，設當 有福德者，緣此福祐，莫墮八難之處，莫 生貧匱之家，所生之處，六情完具，面目端 正，亦莫在家，使將來之世亦值如此聖尊。』 |
"Now I am giving this cheese to the people of the four tribes. If you are worthy of merit, you will not fall into the eight difficulties due to this blessing. You will not be born in a poor family. You will be born in a place where the six emotions are complete and the face is correct. Don't stay at home so that you will be worthy of such a saint in the future life. 』 |
「比丘當知，三十一劫復有佛名式詰如來， 出現於世。 |
"Bhikkhus, you should know that in the thirty-first kalpa, the Buddha named Shijie Tathagata will appear in the world again. |
是時，式詰如來遊化於野馬世界， 與大比丘十萬人俱。 |
At that time, the Tathagata Shijie wandered into the world of wild horses and joined the great bhikkhu, a hundred thousand people. |
是時，式詰如來到時，著 衣持鉢，入城乞食。 |
At that time, Shijieyuru came, dressed in clothes and holding an alms bowl, and went into the city to beg for food. |
時，彼城中有大商客，名 曰善財，遙見式詰如來諸根寂靜，容貌端 正，有三十二相、八十種好，莊嚴其身，面如 日月。 |
At that time, there was a big businessman in that city named Shan Cai. He saw Shijie Tathagata in the distance, with all his faculties quiet, his appearance upright, with thirty-two signs and eighty good qualities, his body was decorated, and his face was like the sun and the moon. |
見已，便發歡喜之心，前至世尊所，頭 面禮足，在一面坐。 |
Seeing this, he was filled with joy and went to where the World Honored One was. He bowed his head, his face, and his feet, and sat down on one side. |
爾時，賈人以好寶珠， 散如來上，現其微心，普作誓願： |
At that time, Jia people scattered precious pearls on the Tathagata, showed his gentle mind, and made a universal vow: |
『持此功 德，所生之處，饒財多寶，無所乏短，無令手 中有空缺時，乃至母胞胎中亦使不空。』 |
"By holding on to this merit, wherever you are born, there will be abundant wealth and treasures, and there will be no shortcomings. There will never be any emptiness in your hands, and there will be no emptiness in your mother's womb." 』 |
「於 此劫中復有毘舍羅婆如來、至真、等正覺、明 行成為、善逝、世間解、無上士、道法御、天人師， 號佛、世尊。 |
"During this calamity there will be again the Tathagata Vaisarava, the most true, fully enlightened, accomplished in enlightenment and conduct, good at passing away, understander of the world, supreme scholar, ruler of the Way and Dharma, teacher of gods and humans, named Buddha and World Honored One. |
爾時，有長者名善覺，饒財多寶， 復請毘舍羅婆如來、至真、等正覺，及比丘僧。 |
At that time, there was an elder named Shanjue, who was rich in wealth and treasures. He again invited Vaisarapa Tathagata, the Supreme Enlightenment, and the bhikkhu monks. |
時，彼長者少於使人，是時長者躬自辦種種 甘饌飲食，飯彼如來，作是誓願： |
At that time, the elder had fewer servants. At that time, the elder prepared all kinds of delicious food and drinks for himself. The Tathagata made this vow: |
『我持功 德，所生之處，常值三尊，無所短乏，恒多使 人，令將來之世值如來，如今日也。』 |
"I hold on to my merits and virtues. Wherever I am born, I will always be worthy of the three deities. I will be worthy of all three deities. I will always be worthy of the Tathagata. I will always be worthy of the Tathagata. 』 |
「今此 賢劫中有佛名拘屢孫如來、至真、等正覺， 出現於世。 |
"In this virtuous kalpa now, a Buddha named Kusattva Sun Tathagata, the Supreme True Enlightenment, appears in the world. |
爾時，有長者名多財，復請拘 屢孫如來，七日之中飯佛及比丘僧，供養 衣被、飲食、床敷臥具、病瘦醫藥： |
At that time, there was an elder who was famous and wealthy, and asked the Tathagata Tathagata to have a meal for seven days with the Buddha and the bhikkhus to offer him clothing, quilts, food, beds, bedding, and medicine for the sick and thin: |
『所生之處 常饒財多寶，莫生貧賤之家，使我所生之處 恒得四事供養，為四部之眾、國王、人民所見 宗敬，天、龍、鬼神、人若非人，所見接遇。』 |
"The place where I am born will always be rich in wealth and treasures, and I will not be born into a poor and lowly family. I will always have the four things to support me in the place where I am born. I will be seen and respected by the four tribes, kings, and people, including gods, dragons, ghosts, gods, and humans. , meet and greet. 』 |
「諸比丘 當知，爾時耶若達梵志，豈異人乎？ |
"Bhikkhus, you should know that at that time Yārodā Brahma was no different from a human being. |
莫作是 觀。 |
Don't take it for granted. |
所以然者，今月光長者今身是也。 |
Therefore, this is what Elder Yueguang is doing now. |
爾時 放牛人，名尸婆羅，以酪供養佛者，今比丘 尸婆羅是也。 |
At that time, there was a cowherd named Shipala who offered milk to the Buddha. This is also the monk Shipala. |
爾時善財賈人，豈異人乎？ |
At that time, people who were good at making money were different from others. |
莫作 是觀，今尸婆羅比丘是也。 |
Don't do this kind of contemplation. This is what Bhikkhu Shipala is doing now. |
爾時善覺長者， 豈異人乎？ |
At that time, the elders who were good at enlightenment were no different from others. |
莫作是觀，今尸婆羅比丘是。 |
Don't think like this, Bhikkhu Bhikkhu is here. |
爾 時多財長者，豈異人乎？ |
At that time, those who had much wealth and elders were different from other people? |
莫作是觀，今日尸婆 羅比丘是也。 |
Don't think like this. Today, Bhikkhu is doing the same thing. |
「諸比丘當知，尸婆羅比丘作此 誓願： |
"Bhikkhus, you should know that Bhikkhu Shivara makes this vow: |
『使我所生之處，恒端正無雙，常在富貴 家生，使將來之世值遇世尊，設為我說者， 即得解脫，得出家作沙門。』 |
"May the place where I am born be always upright and unparalleled, and may I always be born in a rich and honorable family, so that in the future life I may meet the World Honored One, and if I am the speaker, I will be liberated and leave home to become a ascetic." 』 |
緣此功德，今尸 婆羅比丘得生富貴家，端正無雙，今遭值 我，即得阿羅漢。 |
Due to this merit, Bhikkhu Brahma will be born into a wealthy and noble family, with unparalleled integrity. Now that I have been rewarded, I will become an Arahant. |
然比丘當知，復以寶珠散 如來上，持是功德，今處母胎，手執雙珠出 母胎中，價直閻浮提，當生之日便作是說。 |
However, bhikkhus, you should know that the Tathagata, who once again scattered the pearls, holds these merits and virtues. Now he is in the mother's womb. He holds the two pearls in his hands and comes out of the mother's womb. He will say this on the day he is born in Jambudvipa. |
復請拘屢孫如來求多使人，今將五百 徒眾至我所，出家學道，得阿羅漢。 |
I once again asked Sun Tathagata Kudu to ask for more envoys. Now I will send five hundred disciples to my place to become arhats and become arhats. |
復於 七日之中供養拘屢孫如來，求得四事供 養，今日不乏衣被、飲食、床敷臥具、病瘦醫 藥。 |
During the next seven days, I made offerings to Kusu Sun Tathagata and obtained four kinds of offerings. Today there is no lack of clothing, food, bed, bedding, and medicine for sickness and weight loss. |
緣此功德，餘比丘所不及，釋提桓因身 來供養給其所須，又且諸天轉告村落，使 四部之眾知有尸婆羅，此其義也。 |
Because of this merit and virtue, which is beyond the reach of other monks, Shi Tihuan came to provide him with what he needed. Moreover, the gods informed the village so that the people of the four tribes knew that there was a corpse. This is the meaning of it. |
我弟子中 第一福德者，尸婆羅比丘是也。」 |
The most meritorious one among my disciples is Bhikkhu Sibhara. " |
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. |
33.3 （三）鬥 |
33.3 (3) Fighting |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「五健丈夫堪任戰 鬪出現於世。 |
"A husband with five strong constitutions is worthy of fighting. He appears in the world. |
云何為五？ |
Why is the cloud five? |
於是，有人著鎧 持仗， 入 軍戰鬪，遙見風塵，便懷恐怖，是 謂第一戰鬪人也。 |
Therefore, some people wear armor and hold a sword, and join the army to fight. When they see the wind and dust in the distance, they feel fear. They are called the first warriors. |
「復次，第二戰鬪人，著鎧 持仗，欲入軍戰。 |
"Again, in the second battle, the men are wearing armor and holding a sword, and they want to join the army to fight. |
若見風塵，不懷恐怖； |
If you see wind and dust, don’t be afraid; |
但見高幢，便懷恐怖，不堪前鬪，是謂第 二人。 |
But when he sees a tall building, he is filled with fear and cannot bear to go forward. This is called the second person. |
「復次，第三戰鬪人，著鎧持仗，欲入軍 戰鬪，彼若見風塵，若見高幢，不懷恐怖； |
"Again, in the third battle, the warriors are wearing armor and holding a sword, and they want to join the army to fight the warriors. If they see the wind and dust, if they see the tall building, they will not be afraid; |
若 見弓箭，便懷恐怖，不堪戰鬪，是謂第三 人也。 |
If he sees bows and arrows, he will be filled with fear and will not be able to fight. This is called the third person. |
「復次，第四戰鬪人，著鎧持仗，入軍 共鬪，彼若見風塵，若見高幢，若見箭，不 懷恐懼； |
"Again, in the fourth battle, the warriors, armed with armor and fighting, join the army together. If they see wind and dust, if they see tall buildings, if they see arrows, they should not be afraid; |
但入陣時，便為他所捉，或斷命 根，是謂第四戰鬪人也。 |
But when he entered the battle, he was caught by him, or his life was cut off. This is called the fourth battle. |
「復次，第五戰鬪人， 著鎧持仗，欲入陣鬪，彼若見風塵，若見 高幢，若見箭，若為他所捉，乃至於死，不 懷恐怖； |
"Again, in the fifth battle, a warrior is wearing armor and holding a sword, and is about to enter the battle. If he sees the wind and dust, if he sees a high building, if he sees an arrow, if he catches him, even to death, do not have any fear; |
能壞他軍境界無外而領人民， 是謂第五戰鬪人也。 |
To be able to destroy the state of other armies and lead the people is called the fifth war warrior. |
「如是，比丘！世間有此 五種人。 |
"So, bhikkhu! There are these five kinds of people in the world. |
今比丘眾中亦有此五種之人出現 於世。 |
There are also these five types of people appearing in the world among monks today. |
云何為五？ |
Why is the cloud five? |
或有一比丘遊他村落， 彼聞村中有婦人，端正無雙，面如桃華色。 |
Perhaps a bhikkhu was visiting another village. He heard that there was a woman in the village, who was very upright and had a peach-colored face. |
彼聞已，到時，著衣持鉢，入村乞食，即見此 女人顏貌無雙，便起欲想，除去三衣，還佛 禁戒，而作居家，猶如彼鬪人，小見風塵，以 懷恐怖，似此比丘也。 |
When he heard about it, he went to the village to beg for food while wearing clothes and holding an alms bowl. When he saw this woman's beauty, he had the desire to take off his three clothes, return to the Buddha's precepts, and live at home, just like that monk who had seen the wind and dust for a while. He is filled with fear, just like this bhikkhu. |
「復次，有比丘聞有 女人在村落中住，端正無比，到時，著衣 持鉢，入村乞食，彼若見女人不起欲想； |
"Again, a bhikkhu hears that a woman is living in a village, and she is very upright. At that time, he wears clothes and holds an alms bowl and goes to the village to beg for food. If he sees the woman, he will not have any desire. |
但 與彼女人共相調戲，言語往來； |
But we flirted and exchanged words with that woman; |
因此調戲， 便捨法服，還為白衣。 |
Because of this, he gave up his Dharma clothes and returned to white clothes. |
如彼第二人，見風塵 不怖，但見高幢便懷恐怖，此比丘亦復如 是。 |
Just like the second person, who was not afraid of wind and dust, but was frightened when he saw tall buildings, the same is true for this bhikkhu. |
「復次，有一比丘聞村落中有女人，容貌 端正，世之希有，如桃華色，到時，著衣持鉢， 入村乞食。 |
"Again, a bhikkhu heard that there was a woman in the village. She was a rare and rare woman in the world. She was as beautiful as a peach blossom. When she arrived, she dressed in clothes and held an alms bowl and went to the village to beg for food. |
若見女人不起欲想，設共女 人共調戲，亦復不起欲意之想； |
If you don’t have any desire to see a woman, and if you flirt with her together, you won’t have any desire to have any desire anymore; |
但與彼女 人手拳相加，或相捻挃，於中便起欲想，捨 三法衣，還為白衣，習於家業。 |
But when he and that woman put their hands and fists together, or twisted each other, they would have the desire to give up the three dharma robes, return them to white clothes, and get used to the family business. |
如彼第三人 入陣時，見風塵、見高憧不恐怖，見弓箭 便懷恐怖。 |
Just like when the third person entered the battle, he was not frightened when he saw wind and dust, and high expectations, but he was frightened when he saw bows and arrows. |
「復次，有一比丘聞村落中有女 人，面容端正，世之希有，到時，著衣持鉢，入 村乞食，彼若見女人不起欲想，設共言語， 亦復不起欲想，設彼女人共相捻挃，便起欲 想； |
"Again, a bhikkhu heard that there was a woman in the village. She had an upright face and was rare in the world. At that time, she put on her clothes and held an alms bowl and went to the village to beg for food. If he saw the woman and had no desire to think about it, even if he said something, he would no longer have any desire to think about it. The women flirted with each other and began to have lustful thoughts; |
然不捨法服，習於家業，如彼第四人入 軍，為他所獲，或喪命根，而不得出。 |
However, if he does not give up his Dharma robes and is accustomed to his family business, he will be like that fourth person who joins the army. He may lose his life root and fail to gain it. |
「復次， 有一比丘，依村落而住，彼聞村中有女 人，然比丘到時，著衣持鉢，入村乞食，彼若 見女人不起欲想，設共言笑，亦不起欲 想，設復共相捻挃，亦復不起欲想。 |
"Furthermore, there was a bhikkhu who lived in a village. He heard that there was a woman in the village. However, when the bhikkhu arrived, he put on his robes and held his alms bowl and went to the village to beg for food. If he saw the woman and had no desire to think about it, even if he talked and laughed with her, he would not have any desire either. Even if we talk about each other again, we will no longer be able to think about them. |
是時，比 丘觀此身中三十六物惡穢不淨，誰著此者？ |
At that time, the bhikkhu looked at the thirty-six evil and unclean things in his body. Who is holding them? |
由何起欲？ |
Why do you want it? |
此欲為止何所？ |
Where does this desire end? |
為從頭耶？ |
Why start from scratch? |
形 體出耶？ |
Is the body coming out? |
觀此諸物了無所有。 |
See that all these things are gone. |
從頭至足亦 復如是，五藏所屬，無有想像，亦無來處，彼 觀緣本，不知所從來處。 |
The same is true from head to toe. The five treasures belong to them. They have no imagination and no place of origin. He observes the origin and does not know where he comes from. |
彼復作是念： |
He thought again: |
『我 觀此欲從因緣生。』 |
"I observe that this desire arises from causes and conditions. 』 |
彼比丘觀此已，欲漏心 得解脫，有漏心得解脫，無明漏心得解 脫，便得解脫智： |
The bhikkhu observes this, and the mind with outflows of desire is liberated, the mind with outflows is liberated, the mind with outflows of ignorance is liberated, and he obtains the wisdom of liberation: |
生死已盡，梵行已立，所作 已辦，更不復受胎，如實知之。 |
Birth and death have ended, the holy life has been established, what has been done has been done, and there is no more conception. Know it as it is. |
如彼第五戰 鬪之人，不難眾敵而自遊化。 |
Just like the person who fought against the enemy in the fifth battle, he was able to swim freely without difficulty in defeating his enemies. |
由是故，我今 說此人捨於愛欲，入於無畏之處，得至涅 槃城。 |
For this reason, I now say that this person gives up his desires, enters the place of fearlessness, and reaches the city of Nirvana. |
是謂，比丘！有此五種之人，出現於世。」 |
That’s right, bhikkhu! There are these five types of people appearing in the world. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「欲我知汝本， 意以思想生， |
"If I want to know your true nature, my thoughts are born from my thoughts. |
非我思想生， 且汝而不有。 |
It is not born from my thoughts, but you don’t have it. |
「是故，諸比丘！當觀惡穢婬不淨行，除去色 欲。 |
"Therefore, monks, you should observe evil, obscene and impure conduct, and get rid of sexual desires. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
33.4 （四）鬥 |
33.4 (4) Fighting |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五戰鬪之人出 現於世。 |
"There are five warriors who appear in the world. |
云何為五？ |
Why is the cloud five? |
或有一人著鎧持仗，入 軍戰鬪，彼見風塵，便懷恐怖，不敢入彼大 陣之中，是謂第一之人。 |
There may be a person who wears armor and holds a sword and joins the army to fight. When he sees the dust, he becomes frightened and dare not enter the formation. He is called the number one person. |
「復次，第二戰鬪之人 著鎧持仗，入軍戰鬪，彼見風塵，不生畏 懼； |
"Again, the men of the second battle group, wearing armor and holding a sword, entered the army to fight. When they saw the wind and dust, they were not afraid; |
但聞擊鼓之音，便懷恐怖，是謂第二之 人。 |
But when they hear the sound of drumming, they feel fear, and they are called second-rate people. |
「復次，第三之人著鎧持仗，入軍戰鬪， 彼見風塵，不生畏懼，設聞鼓角之聲，不 起畏懼； |
"Again, the third man wears armor and holds a sword, and marches into the army to fight. He sees the wind and dust and has no fear. Suppose he hears the sound of drums and trumpets, and he has no fear; |
彼若見高幢，便懷恐怖，不堪戰 鬪，是謂第三之人。 |
If he sees a tall building, he will be filled with fear and will not be able to fight. He is called the third person. |
「復次，第四戰鬪之人著鎧 持仗，入軍戰鬪中，若見風塵，不起畏懼，若 聞鼓角之音，復非恐懼，若見高幢，亦非 怖畏； |
"Furthermore, when the men of the fourth battle camp wear armor and hold a sword, and enter the army, if they see wind and dust, they will not be afraid; if they hear the sound of drums and trumpets, they will not be afraid; if they see tall buildings, they will not be afraid; |
設為他所捉，或斷命根，是謂第四之 人。 |
If someone is caught by him or his life root is cut off, he is called the fourth person. |
「復次，第五有人著鎧持仗，入軍共鬪，彼 盡能有所壞廣接國界，是謂第五之人 出現於世。 |
"Again, the fifth person wears armor and holds the battle, joins the army and joins the army. He does his best to do evil and widens the borders of the country. This is called the fifth person appearing in the world. |
「比丘當知，今比丘亦有五種 之人，出現於世間。 |
"Bhikkhus, you should know that there are five types of people appearing in the world today. |
云何為五？ |
Why is the cloud five? |
或有一比丘 住村落中，彼聞有女人，端正無雙，如桃華 色。 |
Perhaps there was a bhikkhu who lived in a village. He heard that there was a woman who was as elegant as a peach blossom. |
彼比丘到時，著衣持鉢，入村乞食，不守 根門，不護身、口、意法，彼若見女人便起欲 意，還捨禁戒，習白衣法。 |
When that bhikkhu arrives, he wears robes and holds an alms bowl, and goes to the village to beg for food. He does not guard the door of his roots, and does not protect his body, speech, and mind. |
如彼初人聞揚塵 之聲，不堪戰鬪，便懷恐怖，我由是故而 說此人。 |
Just like that person in the early days who heard the sound of dust and was unable to fight, he was filled with fear. This is why I talk about this person. |
「復次，有比丘住在村落，彼聞村中 有女人，端正無比，面如桃華色，而便捨戒， 習白衣法。 |
"Again, there was a bhikkhu living in a village. He heard that there was a woman in the village who was extremely upright and had a peach-colored face. He abandoned his precepts and practiced the Dharma in white clothes. |
如彼第二鬪人，但聞鼓角之聲， 不堪戰鬪，此亦如是。 |
Just like the second warrior, who heard the sound of drums and horns and was unable to fight, so is this. |
「復次，有比丘住在 村落，聞有女人在彼村落。 |
"Again, a monk was living in a village and heard that a woman was in that village. |
彼聞已，便起欲 意，若見女人不起欲想； |
Hearing this, he will have lustful thoughts. If he sees a woman and has no lustful thoughts; |
但共女人共相 調戲，於中便捨禁戒，習白衣法，如彼第三 人遙見幢已，便懷恐怖，不堪戰鬪。 |
However, when the women tease each other, they give up their taboos and practice white-clothed Dharma. Just like the third man sees the building in the distance, he becomes frightened and cannot bear to fight. |
由 是故，今說此人，是謂第三戰鬪之人。 |
For this reason, the person we are talking about now is the person of the Third War. |
「復次， 有比丘住在村落，彼比丘聞村中有女人。 |
"Again, there was a bhikkhu living in a village. The bhikkhu heard that there was a woman in the village. |
聞已，著衣持鉢，入村乞食，不守護身、口、意， 彼見女人端正無雙，於中便起欲意，或與 女人共相捻挃或手拳相加，便捨禁戒，還 為白衣。 |
After hearing this, he went to the village to beg for food while wearing clothes and holding an alms bowl, without guarding his body, mouth, or mind. When he saw a woman who was upright and unparalleled, he felt lustful in his heart. Either he and the woman were twirling each other or fisting each other, so they gave up their taboos and returned to the village. For white clothes. |
如彼第四戰鬪之人，在大軍中為 他所捉，喪失命根，由是之故，今說此人。 |
For example, the man in the fourth battle was captured by him in the army and lost his life. It is for this reason that I am talking about this man now. |
「復次，有比丘聞村落中有女人，世之希有。 |
"Again, a monk heard that there was a woman in the village, a rare woman in the world. |
彼雖聞此不起欲想，彼比丘到時，著衣持 鉢，入村乞食，而守護身、口、意。 |
Although he has no desire to think after hearing this, when that bhikkhu arrives, he puts on his robes and holds his alms bowl, goes to the village to beg for food, and guards his body, mouth, and mind. |
彼雖見女人， 不起欲想，無有邪念； |
Although he sees a woman, he has no desire and no evil thoughts; |
設共女言語往返， 亦不起欲想，亦無邪念： |
Suppose the two women talk back and forth, without any desire or evil thoughts: |
設共女人共相捻 挃，手拳相加，爾時便起欲想，身、口、意便熾盛。 |
Suppose that women are twirling each other, with their hands and fists touching each other, then they will have thoughts of desire, and their body, speech, and mind will be intense. |
欲意已熾盛，還詣園中，至長老比丘所，以 此因緣，向長老比丘說之： |
With his desire already strong, he returned to the garden and went to the elder bhikkhu. Taking advantage of this opportunity, he said to the elder bhikkhu: |
『諸賢當知，我今 欲意熾盛，不能自禁制，唯願說法，使脫欲 之惡露不淨！』是時，長老比丘告曰： |
"All sages, you should know that my desires are so strong today that I cannot restrain myself. I only wish to speak the Dharma to prevent the evil dew from escaping from my desires!" ’ At this time, the elder bhikkhu said: |
『汝今當觀 此欲為從何生？ |
Now you should consider where this desire arises? |
復從何滅？ |
Where will it be destroyed again? |
如來所說，夫 去欲者，以不淨觀除之，及修行不淨觀之 道。』 |
The Tathagata said, if you want to eliminate desires, you must eliminate them with impure contemplation and practice the path of impure contemplation. 』 |
「是時，長老比丘便說此偈言： |
"At that time, the elder monk said this verse: |
「『設知顛倒者， 加心而熾盛， |
"'Suppose the person whose knowledge is upside down, increase his heart and become blazing, |
當去諸熾心， 欲意止休息。 |
Get rid of all blazing thoughts and stop your desires. |
「『諸賢知之，欲從想生，以興想念，便生欲意。 |
"'Sages know that desire arises from thoughts, and desires arise from thoughts. |
或能自害，復害他人，起若干災患之變，於 現法中受其苦患，復於後世受苦無量。 |
They may harm themselves, harm others, cause certain disasters, suffer the sufferings in the current Dharma, and suffer immeasurable suffering in future generations. |
欲 意以除，亦不自害，不害他人，於現法報 不受其苦。 |
If you want to get rid of it, you will not harm yourself or others, and you will not suffer the consequences of the present Dharma. |
是故，今當除想念。 |
Therefore, let’s get rid of missing you now. |
以無想念； |
With no thoughts; |
便無欲心，以無欲心，便無亂想。』 |
If there is no desire, there will be no random thoughts. 』 |
「爾時，彼比 丘受如此教勅，即思惟不淨之相。 |
"At that time, the bhikkhu, having received this instruction, thought about the appearance of impurity. |
以思 惟不淨之想，爾時有漏心得解脫，至無為 處，如彼第五人著鎧持仗入軍戰鬪，彼見 眾敵無有恐懼，設有來害者心不移動， 能破外寇，居他界中。 |
When thinking about impure thoughts, the outflowing mind is liberated and reaches the place of inaction, just like the fifth man who puts on armor and holds a sword and marches into the army. When he sees the enemies, he has no fear, and his mind does not move if he is expecting harm. Break away from the foreign invaders and live in other realms. |
由是故，今說此人 能破魔眾，去諸亂想，至無為處，是謂第 五人出現於世。 |
For this reason, it is now said that this person can destroy the demons, get rid of all random thoughts, and reach the place of inaction. This means that the fifth person appears in the world. |
「比丘當知，世間有此五人 出現世間。 |
"Bhikkhus, you should know that these five people have appeared in the world. |
是故，諸比丘！當念修行欲不淨 想。 |
Therefore, monks! When practicing meditation, think about the impure desires. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
33.5 （五）掃 |
33.5 (5) Scan |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「夫掃地之人有五 事不得功德。 |
"There are five things that a person who sweeps the floor cannot achieve merit. |
云何為五？ |
Why is the cloud five? |
於是，掃地之人不 知逆風，不知順風，復不作聚，復不除糞， 然掃地之處復非淨潔。 |
Therefore, those who sweep the floor do not know whether the wind is against the wind or the wind is favorable. They no longer gather together and remove excrement. However, the place they sweep the floor is no longer clean. |
是謂，比丘！掃地之 人，雖有五事，不成大功德。 |
That’s right, bhikkhu! Even if a person who sweeps the floor does five things, he will not achieve great merit. |
「復次，比丘！掃 地之人成五功德。 |
"Again, bhikkhu! The one who sweeps the floor achieves five merits. |
云何為五？ |
Why is the cloud five? |
於是，掃地之 人知逆風、順風之理，亦知作聚，亦能除之， 不留遺餘極令淨好。 |
Therefore, the person who sweeps the floor knows the principles of headwind and tailwind, knows how to gather things, and can remove them without leaving any residue. |
是謂，比丘！有此五事 成大功德。 |
That’s right, bhikkhu! These five things will achieve great merit. |
「是故，諸比丘！當除前五事，修後 五法。 |
"Therefore, monks, you should eliminate the first five things and practice the last five. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
33.6 （六）掃 |
33.6 (6) Sweep |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有人掃偷婆不 得五功德。 |
"If someone sweeps away a thief, he will not gain the five merits. |
云何為五？ |
Why is the cloud five? |
於是，有人掃偷婆不 以水灑地、不除去瓦石、不平整其地、不 端意掃地、不除去穢惡。 |
Therefore, some sweepers did not sprinkle the ground with water, did not remove the rubble and stones, did not level the ground, did not sweep the ground properly, and did not remove the filth and evil. |
是謂，比丘！掃地之 人不成五功德。 |
That’s right, bhikkhu! A person who sweeps the floor cannot achieve the five merits. |
「比丘當知，掃地之人成五 功德。 |
"Bhikkhus, you should know that a person who sweeps the floor has five merits. |
云何為五？ |
Why is the cloud five? |
於是，掃偷婆之人以水灑 地、去瓦石、平整其地、端意掃地、除去穢 惡。 |
So, the sweepers sprinkled the ground with water, removed the tiles and stones, leveled the ground, and carefully swept the ground to remove the filth and evil. |
是謂，比丘！有五事令人得功德。 |
That’s right, bhikkhu! There are five things that make people gain merit. |
是故， 諸比丘！欲求其功德者，當行此五事。 |
Therefore, monks! Those who wish to achieve merit should do these five things. |
如是， 諸比丘！當作是學。」 |
So, bhikkhus! Think of it as learning. " |
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. |
33.7 （七）行法 |
33.7 (7) Practice |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「長遊行之人有五 艱難。 |
"There are five difficulties for those who take a long journey. |
云何為五？ |
Why is the cloud five? |
於是，恒遊行人不誦法 教； |
Therefore, people in Hengyou do not recite the teachings; |
所誦之教而忘失之； |
Recite the teachings and forget them; |
不得定意； |
Do not make up your mind; |
以得 三昧，復忘失之； |
To gain samadhi and forget what was lost; |
聞法不能持。 |
Hearing the Dharma cannot uphold it. |
是謂，比丘！多 遊行人有此五難。」 |
That’s right, bhikkhu! Many travelers face these five difficulties. " |
「比丘當知，不多遊行人 有五功德。 |
"Bhikkhus, you should know that there are five merits in not having many people traveling around. |
云何為五？ |
Why is the cloud five? |
未曾得法而得法； |
Obtaining the Dharma without ever attaining the Dharma; |
已 得不復忘失； |
What has been gained can never be forgotten; |
多聞能有所持； |
Hearing more can help you hold on to something; |
能得定意； |
Able to make up one's mind; |
以 得三昧不復失之。 |
So that you can gain samadhi and never lose it again. |
是謂，比丘！不多遊行 人有此五功德。 |
That’s right, bhikkhu! People who do not parade much have these five merits. |
是故，諸比丘！莫多遊行。 |
Therefore, monks! Mordo Parade. |
如 是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
33.8 （八）行法 |
33.8 (8) Practice |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有比丘恒一處 止，有五非法。 |
"If a bhikkhu always stops at one place, there are five wrongdoings. |
云何為五？ |
Why is the cloud five? |
於是，比丘一處住 者，意著屋舍，畏恐人奪； |
Therefore, when a bhikkhu lives in one place, he is concerned about his house and is afraid that others will take it away from him. |
或意著財產，復恐 人奪； |
Or it means property, for fear of being robbed; |
或多集物，猶如白衣，貪著親親，不 欲使人至親親家； |
Or there are many things gathered together, like white clothes, coveting kisses and not wanting to bring people to their relatives' homes; |
恒共白衣而相往來。 |
We always wear white clothes and communicate with each other. |
是謂，比丘！一處住人有此五非法。 |
That’s right, bhikkhu! It is illegal for people to live in one place. |
是故，諸比 丘！當求方便，勿一處住。 |
Therefore, monks! Seek convenience and don't live in one place. |
如是，諸比丘！當作 是學。」 |
So it is, monks! Think of it as learning. " |
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. |
33.9 （九）去住 |
33.9 (9) Go and live |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「不一處住人有五 功德。 |
"There are five merits in not living in one place. |
云何為五？ |
Why is the cloud five? |
不貪屋，不貪器物，不多 集財物，不著親族，不與白衣共相往來。 |
Don't be greedy for houses, don't be greedy for utensils, don't collect too much property, don't be attached to relatives, don't associate with white-robed people. |
是謂，比丘！不住一處人有此五功德。 |
That’s right, bhikkhu! Those who do not live in one place have these five merits. |
是故， 諸比丘！當求方便，行此五事。 |
Therefore, monks! Seek convenience and do these five things. |
如是，諸比丘！ 當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
33.10 （一〇）枯樹 |
33.10 (10) Dead trees |
聞如是： |
Heard this: |
一時，佛在摩竭國光明池側， 爾時世尊與大比丘眾五百人俱，在人間 遊化。 |
At one time, the Buddha was by the side of the bright pool in the country of Mojie. At that time, the World-Honored One and five hundred great bhikkhus were wandering in the human world. |
爾時，世尊遙見大樹為火所燒，見已， 如來更詣一樹下。 |
At that time, the World-Honored One saw a big tree being burned by fire in the distance. Seeing this, the Tathagata went to the foot of a tree. |
到已，就樹下坐。 |
When we arrived, we sat under the tree. |
爾時，世 尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「云何，比丘！寧持身投此火中？ |
"Why, bhikkhu, would you rather throw yourself into this fire? |
為寧與端正女人而共交遊？」 |
Why would you rather hang out with a decent woman? " |
爾時，諸比丘 白佛言： |
At that time, the monks said to the Buddha: |
「寧與女人共相交遊，不投身入此 火中。 |
"I would rather hang out with women than plunge into this fire. |
所以然者，此火毒熱不可稱計，斷 其命根，受苦無量。」 |
Therefore, this fire, poison and heat cannot be calculated, it will cut off the life root, and the suffering will be immeasurable. " |
世尊告曰： |
The World Honored One said: |
「我今告汝等， 非沙門行，言是沙門，非梵行人，言是梵 行； |
"I tell you now that if you are not a Samana, you will say that you are a Samana; if you are not a Brahma, you will say that you are a Brahma. |
不聞正法，言我聞法。 |
If you don’t hear the true Dharma, you will say that I hear the Dharma. |
無清白法，如 是之人，寧投入此火中不與女人共相 交遊。 |
There is no such thing as an innocent person, so a person like this would rather throw himself into this fire than socialize with a woman. |
所以然者，彼人寧受此苦痛，不以此 罪入地獄中受苦無量。 |
Therefore, that person would rather suffer this pain than suffer endless suffering in hell for this crime. |
云何，比丘！寧受人 禮拜恭敬？ |
Why, bhikkhu! Would you rather be worshiped and respected? |
為寧使人取利劍斷其手足？」 |
Why would you rather have someone take a sharp sword and cut off his hands and feet? " |
諸 比丘對曰： |
The monks said to each other: |
「寧受恭敬禮拜，不使人以劍斷 其手足。 |
"It is better to be worshiped with respect than to have his hands and feet cut off with a sword. |
所以然者，斷其手足，痛不可稱 計。」 |
Therefore, if the limbs are cut off, the pain will be incalculable. " |
世尊告曰： |
The World Honored One said: |
「我今告汝等，非沙門行，言是 沙門； |
"I tell you now that this is not a recluse's behavior, but that he is a recluse. |
非梵行人，言是梵行； |
Those who are not practicing the Brahmacharya will say that they are practicing the Brahmacharya; |
不聞正法，言 聞正法。 |
He does not hear the true Dharma, but he talks about hearing the true Dharma. |
無清白行，斷善根。 |
Without pure conduct, good roots will be cut off. |
如是之人，寧 投身受此利劍，不以無戒受他恭敬。 |
Such a person would rather surrender to receive this sharp sword than accept his respect because of his lack of precepts. |
所以 然者，此痛斯須間耳； |
Therefore, this pain must be felt in the ear; |
地獄苦痛不可稱計。 |
The pain of hell is incalculable. |
云何，比丘！寧受人衣裳？ |
Why, bhikkhu! Would you rather accept someone else's clothes? |
為寧以熱鐵鍱 用纏裹身？」 |
Why would you rather wrap your body with hot iron? " |
諸比丘對曰： |
The monks said to each other: |
「寧以受人衣裳，不 受此苦痛。 |
"I would rather accept someone else's clothes than suffer this pain. |
所以然者，此毒痛不可稱計。」 |
Therefore, this poisonous pain cannot be measured. " |
世尊告曰： |
The World Honored One said: |
「我今重告汝，無戒之人，寧以熱鐵 鍱纏裹其身，不受人衣裳。 |
"I tell you now that an unruly person would rather wrap his body with hot iron than wear anyone else's clothes. |
所以然者，此 痛須臾間耳； |
Therefore, this pain will only last for a moment; |
地獄苦痛不可稱計。 |
The pain of hell is incalculable. |
云何，比 丘！寧受人信施之食？ |
Why, bhikkhu! Would you rather accept food from others? |
為寧以吞熱鐵丸乎？」 |
Why would you rather swallow hot iron pills? " |
諸比丘對曰： |
The monks said to each other: |
「寧受人信施之食，不吞熱鐵 丸。 |
“I would rather accept food given by people with faith than swallow hot iron pills. |
所以然者，此痛不可堪處。」 |
So, the pain is unbearable. " |
世尊告曰： |
The World Honored One said: |
「我今語汝，寧吞熱鐵丸，不以無戒受人 信施。 |
"I tell you now, you would rather swallow hot iron pills than accept charity from others without precepts. |
所以然者，吞熱鐵丸，痛斯須間，不 以無戒受他信施。 |
Therefore, if you swallow hot iron pills and feel pain in your beard, you should not accept his kindness without precepts. |
云何，比丘！寧受人床敷 之具？ |
Why, bhikkhu! Would you rather accept someone's bed dressing? |
為寧臥熱鐵床上？」 |
Why would you rather lie on a hot iron bed? " |
諸比丘對曰： |
The monks said to each other: |
「我等， 世尊！寧受人床臥之具，不臥鐵床上。 |
"We, World Honored One, would rather sleep on a human bed than an iron bed. |
所 以然者，此之毒痛不可稱計。」 |
Therefore, this poisonous pain cannot be measured. " |
世尊告曰： |
The World Honored One said: |
「彼 愚癡之人無有戒行，非沙門言是沙門； |
"That foolish person who has no moral conduct is not a recluse, but a recluse. |
無 有梵行，言修梵行，寧當臥鐵床上，不以 無戒受他信施。 |
If you don't have the holy life, if you want to practice the holy life, you would rather lie on an iron bed than accept his faith and charity because you have no precepts. |
何以故，臥鐵床上，痛斯須 間，不以無戒受他信施。 |
Why, lying on the iron bed, with pain all over my beard, can't I accept his kindness without precepts? |
「比丘當知，如我 今日觀無戒之人所趣向處，設彼人間者， 形體枯悴，沸血從面孔出，便取命終，不與 女人共相交遊，不受人禮敬之德，不受人 衣被、飯食、床敷臥具、病瘦醫藥，以其無戒之 人，不觀後世、前世之罪，不顧命根受此苦 痛，無戒之人 當 生三惡趣中。 |
"Bhikkhu, you should know that if I look at the direction of an unruly person today, if I imagine that person in that world, his body will be withered and boiling blood will flow from his face, and he will die. He will not associate with women, and will not be respected by others. People who do not accept clothing, quilts, meals, bedding, and medicine for illness and weight loss will be reborn in the three lower realms. |
所以然者，以 其造惡行之所致也。 |
The reason why this is so is because of his evil deeds. |
「如來今日觀察善行 人之所趣向，正使中毒，為刀所傷，自斷命 根。 |
"The Tathagata today observes the direction of good deeds and people's interests. He is poisoned, wounded by a knife, and his life root is cut off. |
何以故？ |
Why? |
欲捨此身受天之福，當生善 處，皆由前世受善行報之所致也。 |
If you want to give up this body and receive the blessings of heaven, you should be reborn in a good place, which is all caused by the rewards of good deeds received in previous lives. |
「是故，比 丘，當念修行戒身、定身、慧身、解脫身、解脫所 見身。 |
"Therefore, bhikkhu, you should think about cultivating the body of morality, the body of concentration, the body of wisdom, the body of liberation, and the body of liberation. |
欲使今世獲其果報，得甘露道，正使 受人衣被、飲食、床敷臥具、病瘦醫藥而無 過失，又使檀越受福無窮。 |
If you want to reap the rewards in this life and gain the path of nectar, you will be able to receive people's clothing, food, clothing, bedding, and medicine for sickness and weight loss without any fault, and you will be able to receive endless blessings from Tan Yue. |
如是，諸比丘！當 作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，說此法時，六十比丘漏盡意 解，六十比丘還捨法服而作白衣。 |
At that time, when the Dharma was being taught, the sixty bhikkhus lost all their thoughts and interpretations, and the sixty bhikkhus also abandoned the Dharma robes and wore white robes. |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
五王及月光 尸婆、二種鬪 |
Five Kings and Moonlight, Corpse Woman, Two Kinds of Horses |
二掃、二行法 去住有二種 |
Two sweeps and two rows. There are two ways to stay. |
枯樹最在後 |
The dead tree is last |
增壹阿含經卷第二十五 |
The twenty-fifth volume of the Agama Sutra |
34.1 （一） |
34.1 (1) |
增壹阿含經卷第二十六 |
The twenty-sixth volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，尊者舍利弗在舍衛城祇 樹給孤獨園，與大比丘眾五百人俱。 |
At one time, the Venerable Shariputra was in the city of Savatthi with only a tree in his lonely garden, together with five hundred great monks. |
爾時，眾 多比丘到舍利弗所，共相問訊，在一面坐。 |
At that time, many bhikkhus came to Sariputta, asked each other, and sat together. |
爾時，眾多比丘白舍利弗言： |
At that time, many monks said to Shariputra: |
「戒成就比丘當 思惟何等法？」 |
What kind of dharma should a bhikkhu who has achieved precepts meditate on? |
舍利弗報言： |
Shariputra reported: |
「戒成就比丘當 思惟五盛陰無常、為苦、為惱、為多痛畏； |
"A bhikkhu who has achieved precepts should think about the impermanence of the five yins, which are caused by suffering, annoyance, and many pains and fears; |
亦 當思惟苦、空、無我。 |
You should also think about suffering, emptiness, and selflessness. |
云何為五？ |
Why is the cloud five? |
所謂色陰、痛陰、 想陰、行陰、識陰。 |
The so-called color yin, pain yin, thinking yin, movement yin, and consciousness yin. |
爾時，戒成就比丘思惟此五 盛陰，便成須陀洹道。」 |
At that time, a bhikkhu who has attained precepts will meditate on these five abundant yins, and he will achieve the Sotapanna path. " |
比丘白舍利弗言： |
Bhikkhu said to Shariputra: |
「須 陀洹比丘當思惟何等法？」 |
What kind of dharma should Bhikkhu Sotapanna meditate on? |
舍利弗報言： |
Shariputra reported: |
「須 陀洹比丘亦當思惟此五盛陰為苦、為惱、 為多痛畏； |
"Bhikkhu Sotapanna should also consider that these five abundant yins are suffering, irritation, and fearful of many things; |
亦當思惟苦、空、無我。 |
You should also think about suffering, emptiness, and selflessness. |
諸賢當知。 |
All wise men should know. |
若須陀 洹 比丘思惟此五盛陰時，便成斯陀 含果。」 |
If a Sotaka-panna bhikkhu meditates on these five abundant yins, he will achieve the fruit of Situ-ghan. " |
諸比丘問曰： |
The monks asked: |
「斯陀含比丘當思惟何等 法？」 |
What kind of dharma should Bhikkhu Stragham contemplate? |
舍利弗報言： |
Shariputra reported: |
「斯陀含比丘亦當思惟此 五盛陰為苦、為惱、為多痛畏，亦當思惟苦、 空、無我。 |
"Bhikkhu Stragham should also think about these five abundant yins as suffering, anger, and fear of many pains. He should also think about suffering, emptiness, and selflessness. |
爾時，斯陀含比丘當思惟此五盛陰 時，便成阿那含果。」 |
At that time, when Bhikkhu Stragami meditates on these five abundant yins, he will attain the fruit of Anagami. " |
諸比丘問曰： |
The monks asked: |
「阿那含比丘 當思惟何等法？」 |
What kind of dharma should Bhikkhu Anagami meditate on? |
舍利弗報言： |
Shariputra reported: |
「阿那含比丘 亦當思惟此五盛陰為苦、為惱、為多痛畏； |
"Bhikkhu Anagami, you should also consider that these five abundant yins are suffering, irritation, and a lot of pain and fear; |
亦當思惟此五盛陰時，便成阿羅漢。」 |
When you meditate on these five abundant yins, you will become an Arhat. " |
諸 比丘問曰： |
The monks asked: |
「阿羅漢比丘當思惟何等法？」 |
What kind of dharma should an Arahant bhikkhu meditate on? |
舍 利弗報言： |
Shariputra reported: |
「汝等所問何其過乎？ |
"What's wrong with what you're asking? |
羅漢比丘 所作以過，更不造行，有漏心得解脫，不向 五趣生死之海，更不受有、有所造作。 |
Arhat Bhikkhu has done nothing wrong, not to mention any deeds, he has been liberated from the outflow mind, he does not go to the sea of birth and death in the five realms, he is not free from existence, and he has not done anything. |
是故， 諸賢！持戒比丘、須陀 洹 、斯陀含、阿那含，當思 惟此五盛陰。 |
That’s why, all sages! Bhikkhus who uphold the precepts, Sotapanna, Situagam, and Anagami, should meditate on these five abundant yins. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 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. |
34.2 （二） |
34.2 (2) |
聞如是： |
Heard this: |
一時，佛在波羅 ［木＊奈］ 仙人鹿野 苑中。 |
At one time, the Buddha was in the Deer Park of the Immortal Polo. |
爾時，如來成道未久，世人稱之為大 沙門。 |
At that time, the Tathagata had not long attained enlightenment, and the world called him a great ascetic. |
爾時，波斯匿王新紹王位。 |
At that time, King Bosni took the new throne. |
是時，波斯匿 王便作是念： |
At that time, King Pasenadi thought as follows: |
「我今新紹王位，先應取釋家 女。 |
"Now that I am new to the throne, I should take the daughter of the Shi family first. |
設與我者，乃適我心； |
What is given to me is suitable for my heart; |
若不見與，我今 當以力往逼之。」 |
If you don't see him, I will use my strength to force him now. " |
爾時，波斯匿王即告一臣曰： |
At that time, King Pasenadi told one of his ministers: |
「往至迦毘羅衛至釋種家，持我名字，告彼 釋種云： |
"Go to Kapilavastu to Shizhong's house, take my name and tell him. Shizhong said: |
『波斯匿王問訊起居輕利，致問無 量。』 |
"King Pasenadi's inquiry was light and easy, and the questions he asked were endless. 』 |
又語彼釋： |
He also said: |
『吾欲取釋種女，設與我者， 抱德永已； |
I want to take a free-born daughter. If she is given to me, she will be virtuous forever. |
若見違者，當以力相逼。』 |
If you see anyone violating the rules, you should force them to do so. 』 |
」 |
|
爾時，大 臣受王教勅，往至迦毘羅國。 |
At that time, the minister received the king's instructions and went to Kapila Kingdom. |
爾時，迦毘羅 衛釋種五百人，集在一處。 |
At that time, five hundred people of Kapila Guardi's sect were gathered together in one place. |
是時，大臣即往至 五百釋種所，持波斯匿王名字，語彼釋種 言： |
At that time, the minister immediately went to the place where the five hundred monks were living, took the name of King Pasni and spoke to the monk: |
「波斯匿王問訊慇懃，起居輕利，致意 無量。 |
“King Pasenadi was attentive in asking questions, lived lightly and generously, and paid his compliments immeasurably. |
吾欲取釋種之女，設與吾者，是其大 幸； |
I wish to take Shi Zhong's daughter, and it would be a great fortune for her to give it to me; |
若不與者，當以力相逼。」 |
If you don't comply, you should use force to force them. " |
時，諸釋種聞此 語已，極懷瞋恚： |
At that time, all the Buddhists heard these words and became extremely angry: |
「吾等大姓，何緣當與婢子 結親？」 |
Why should we, with our great surname, marry this servant girl? |
其眾中或言當與，或言不可與。 |
Some of the people said they should give it to him, and some said they couldn't give it to him. |
爾時， 有釋集彼眾中，名摩呵男，語眾人言： |
At that time, there was a Buddhist monk named Mohe Nan who gathered among the crowd and spoke to everyone: |
「諸 賢勿共瞋恚。 |
"All wise men, please do not share anger and hatred. |
所以然者，波斯匿王為人暴 惡，設當波斯匿王來者，壞我國界。 |
Therefore, King Pasenadi is a violent and evil man. If King Pasenadi comes, he will destroy our country's borders. |
我今躬自 當往與波斯匿王相見，說此事情。」 |
I now bow down to meet King Pasenadi and talk about this matter. " |
時，摩呵 男家中婢生一女，面貌端正，世之希有。 |
At that time, Mohe's maid gave birth to a girl in the man's house. She was a girl with an upright appearance and was rare in the world. |
時，摩 呵男沐浴此女，與著好衣，載寶羽車，送 與波斯匿王，又白王言： |
At that time, the man Mohe bathed the girl, put her in fine clothes, carried a carriage with precious feathers, and sent her to King Pasenadi. He also said to the king: |
「此是我女，可共成 親。」 |
This is my daughter, we can get married together. |
時，波斯匿王得此女極懷歡喜，即立 此女為第一夫人，未經數日，而身懷妊， 復經八九月生一男兒，端正無雙，世所殊 特。 |
At that time, King Pasenadi was extremely happy to find this girl, and he immediately made her his first wife. Within a few days, she became pregnant, and in the eighth or ninth month of her period, she gave birth to a son, who was unparalleled in dignity and unique in the world. |
時，波斯匿王集諸相師與此太子立字。 |
At that time, King Bosni gathered all the physiognomists to set up a calligraphy for the prince. |
時，諸相師聞王語已，即白王言： |
At that time, all the physiognomists heard the king's words and said to the king: |
「大王當知， 求夫人時，諸釋共諍，或言當與，或言不可 與，使彼此流離； |
"Your Majesty, you should know that when you ask for a wife, all the disciples disagree, some say you should marry her, some say you can't marry her, causing each other to drift apart. |
今當立名，名曰毘流勒。」 |
Now let’s name him Piliule. " |
相師立號已，各從坐起而去。 |
The fortune teller had given his name and everyone stood up from their seats and left. |
時，波斯匿王 愛此流離太子，未曾離目前。 |
At that time, King Pasenadi loved the wandering prince and never left him. |
然流離太 子年向八歲，王告之曰： |
However, when the wandering prince was eight years old, the king told him: |
「汝今已大，可詣迦 毘羅衛學諸射術。」 |
Now that you are old enough, you can learn all kinds of archery skills from Jia Vairavi. |
是時，波斯匿王給諸使人， 使乘大象往詣釋種家，至摩呵男舍，語摩 呵男言： |
At that time, King Pasenadi sent his envoys to ride on elephants to pay a visit to Shizhong's house. When they arrived at Mohenan's house, he said to Mohenan: |
「波斯匿王使我至此學諸射術，唯 願祖父母事事教授。」 |
King Pasenadi asked me to come here to learn all kinds of archery skills. I only hope that my grandparents will teach me everything. |
時，摩呵男報曰： |
At that time, Mohenan reported: |
「欲學 術者善可習之。」 |
Those who wish to learn can learn from it. |
是時，摩呵男釋種集五百 童子，使共學術。 |
At that time, Mohenan Shizhong gathered five hundred boys to study together. |
時，流離太子與五百童 子共學射術。 |
At that time, the wandering prince and five hundred boys were learning archery together. |
爾時，迦毘羅衛城中新起一講 堂，天及人民、魔、若魔天在此講堂中住。 |
At that time, a new lecture hall was built in the city of Kapilavastu. In this lecture hall, gods, people, demons, and demons lived. |
時， 諸釋種各各自相謂言： |
At that time, each of the various interpretations said: |
「今此講堂成來未久， 畫彩已竟，猶如天宮而無有異。 |
"This lecture hall has not been built for a long time, and the painting has been completed. It is like a palace in heaven, but there is no difference. |
我等先 應請如來於中供養及比丘僧，令我等受 福無窮。」 |
We should first invite the Tathagata to make offerings to the monks and monks, so that we may receive endless blessings. " |
是時，釋種即於堂上敷種種坐具， 懸 繒 幡蓋，香汁灑地，燒眾名香，復儲好 水，燃諸明燈。 |
At that time, Shi Zhong spread various seating utensils in the hall, hung banners and flags, sprinkled incense juice on the ground, burned famous incense, stored water, and lit lamps. |
是時，流離太子將五百童子 往至講堂所，即昇師子之座。 |
At that time, the wandering prince brought five hundred boys to the lecture hall, where the promoted master's son was seated. |
時，諸釋種見 之，極懷瞋恚，即前捉臂逐出門外，各共罵 之： |
At that time, when all the monks saw him, they were extremely angry, and they grabbed their arms and drove them out of the door. They all cursed him: |
「此是婢子，諸天、世人未有居中者，此婢 生物敢入中坐？」 |
This is your servant. There is no one in the heavens or the world who can live in the middle. How dare this living creature, my servant, sit in the middle? |
復捉流離太子撲之著 地。 |
Recapture the exiled prince's place of residence. |
是時，流離太子即從地起，長歎息而視 後。 |
At this time, the wandering prince rose from the ground, sighed and looked back. |
是時，有梵志子名好苦。 |
At that time, there was a Brahma son who was fond of suffering. |
是時，流離太 子語好苦梵志子曰： |
At that time, the wandering prince spoke to Brahma Zhizi of Hao Ku: |
「此釋種取我毀辱乃 至於斯，設我後紹王位時，汝當告我此事。」 |
This is the reason why I have been insulted and humiliated. If my queen comes to the throne, you should report this to me. |
是時，好苦梵志子報曰： |
At that time, Brahma Zhizi, who was fond of suffering, reported: |
「如太子教。」 |
Like the Prince's Cult. |
時，彼梵志 子日三時白太子曰： |
At that time, at three o'clock on the day of the Brahma Chronicle, Prince Bai said: |
「憶釋所辱。」 |
Remember the humiliation. |
便說此 偈： |
Then he said this verse: |
「一切歸於盡， 果熟亦當墮， |
"Everything will come to an end, and the ripe fruit will also fall. |
合集必當散， 有生必有死。」 |
What comes together must be dispersed, and where there is life there must be death. " |
是時，波斯匿王隨壽在世，後取命終，便立 流離太子為王。 |
At that time, King Pasanadi was still alive, and after his death, he made the wandering prince king. |
是時，好苦梵志至王所， 而作是說： |
At that time, the amorous Brahma-Zhi came to the king's residence and said this: |
「王當憶本釋所毀辱。」 |
The king should recall the disgrace caused by this interpretation. |
是時，流離 王報曰： |
At that time, the wandering king reported: |
「善哉！善哉！善憶本事。」 |
How good! How good! Good at remembering. |
是時，流離王 便起瞋恚，告群臣曰： |
At this time, the wandering king became angry and told his ministers: |
「今人民主者為是何 人？」 |
Who are the people's leaders today? |
群臣報曰： |
The officials reported: |
「大王！今日之所統領。」 |
Your Majesty! I am in charge today. |
流離 王時曰： |
Wang Shi said: |
「汝等速嚴駕，集四部兵，吾欲往征 釋種。」 |
You have to hurry up and gather the four armies. I want to conquer Shizhong. |
諸臣對曰： |
The ministers said to each other: |
「如是。 |
"That's right. |
大王！」是時，群臣受王 教令，即運集四種之兵。 |
King! "At this time, the officials received the king's instructions and immediately gathered the four types of troops. |
是時，流離王將四 部之兵，往至迦毘羅越。 |
At that time, the wandering king led the troops of the four tribes to Kapilavastu. |
爾時，眾多比丘聞 流離王往征釋種，至世尊所，頭面禮足， 在一面立，以此因緣具白世尊。 |
At that time, many bhikkhus heard that King Wandering had gone to conquer Shizhong, and when they came to the presence of the Blessed One, they bowed with their heads, faces, and feet, and stood on one side, thus congratulating the Blessed One. |
是時，世尊 聞此語已，即往逆流離王，便在一枯樹 下，無有枝葉，於中結加趺坐。 |
At that time, after the World-Honored One heard these words, he went to Nigliuwang and sat down under a dead tree without any branches or leaves. |
是時，流離 王遙見世尊在樹下坐，即下車至世尊所， 頭面禮足，在一面立。 |
At that time, the wandering king saw the Blessed One sitting under a tree from a distance. He got out of the car and went to the Blessed One's place. He stood on one side with his head, face and feet bowed. |
爾時，流離王白世尊 言： |
At that time, the wandering king Bai Shizun said: |
「更有好樹，枝葉繁茂，尼拘留之等，何故 此枯樹下坐？」 |
There are even better trees with lush branches and leaves. Why are you sitting under this dead tree? |
世尊告曰： |
The World Honored One said: |
「親族之廕，故勝外 人。」 |
The shadow of relatives is better than outsiders. |
是時，流離王便作是念： |
At that time, the wandering king thought as follows: |
「今日世尊故為 親族； |
"Today, the World-Honored One, we are relatives; |
然我今日應還本國，不應往征迦毘 羅越。」 |
However, I should return to my own country today and should not go to conquer Kapilavagaya. " |
是時，流離王即辭還退。 |
At this time, the wandering king resigned and returned. |
是時，好苦梵志 復白王言： |
At this time, Hao Ku Brahma Zhi Fu Bai Wang said: |
「當憶本為釋所辱。」 |
Remember that I was humiliated by Shi. |
是時，流離 王聞此語已，復興瞋恚： |
At that time, the wandering king heard this and became angry again: |
「汝等速嚴駕，集四 部兵，吾欲往征迦毘羅越。」 |
You have to hurry up and gather the troops of the four armies. I want to go to Kapilavastu to conquer. |
是時，群臣即集 四部之兵，出舍衛城，往詣迦毘羅越征伐 釋種。 |
At that time, the ministers gathered the troops of the four tribes, left Savatthi City, and went to Kapilua Yue to conquer Shizhong. |
是時，眾多比丘聞已，往白世尊： |
At that time, many monks heard this and went to the World Honored One: |
「今流 離王興兵眾，往攻釋種。」 |
Now King Liuli has raised an army to attack Shizhong. |
爾時，世尊聞此語 已，即以神足，往在道側，在一樹下坐。 |
At that time, the World-Honored One heard these words, and with his divine feet, he went to the side of the road and sat down under a tree. |
時， 流離王遙見世尊在樹下坐，即下車至世 尊所，頭面禮足，在一面立。 |
At that time, King Lili saw the Blessed One sitting under a tree from a distance. He got off the car and went to the Blessed One's place. He stood on one side with his head, face and feet bowed. |
爾時，流離王白 世尊言： |
At that time, the wandering King Bai said to the Blessed One: |
「更有好樹，不在彼坐，世尊今日何 故在此枯樹下坐？」 |
There is a better tree than sitting there. Why is the World Honored One sitting under this dead tree today? |
世尊告曰： |
The World Honored One said: |
「親族之廕，勝 外人也。」 |
The shadow of relatives is better than that of outsiders. |
是時，世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「親族之蔭涼， 釋種出於佛， |
"The shade of relatives, the seed of release comes from the Buddha, |
盡是我枝葉， 故坐斯樹下。」 |
They are all my branches and leaves, so I sit under this tree. " |
是時，流離王復作是念： |
At that time, the wandering king thought again: |
「世尊今日出於釋 種； |
"The World-Honored One today came out of Buddhism; |
吾不應往征，宜可齊此還歸本土。」 |
I should not go on an expedition. It would be better if I could gather here and return to my homeland. " |
是時， 流離王即還舍衛城。 |
At that time, the wandering king returned to Savatthi City. |
是時，好苦梵志復語 王曰： |
At that time, Haoku Brahma Zhi replied, and the king said: |
「王當憶本釋種所辱。」 |
The king should remember the humiliation of this Shizhong. |
是時，流離王 聞此語已，復集四種兵出舍衛城，詣迦毘 羅越。 |
At that time, the wandering king heard this and gathered four kinds of troops to go out of Savatthi City and go to Kapiluo. |
是時，大目乾連聞流離王往征釋 種，聞已，至世尊所，頭面禮足，在一面立。 |
At that time, Damu Ganlian heard that King Wandering had gone to conquer Shizhong. After hearing this, he came to the presence of the World Honored One and stood on one side with his head, face and feet bowed. |
爾 時，目連白世尊言： |
At that time, Maudgalyana said: |
「今日流離王集四種兵 往攻釋種，我今堪任使流離王及四部兵， 擲著他方世界。」 |
Today, the king of wandering has gathered four kinds of troops to attack Shizhong. Now I am able to send the king of wandering and the four troops to attack other worlds. |
世尊告曰： |
The World Honored One said: |
「汝豈能取釋種宿 緣，著他方世界乎？」 |
How can you take this kind of fate and live in another world? |
時，目連白佛言： |
At that time, Maudgalyana said to the Buddha: |
「實不堪 任使宿命緣，著他方世界。」 |
It's really unbearable to let fate lead you to another world. |
爾時，世尊語目 連曰： |
At that time, the World-Honored One spoke in succession: |
「汝還就坐。」 |
You still have to sit down. |
目連復白佛言： |
Maudgalyana again spoke to the Buddha and said: |
「我今堪 任移此迦毘羅越，著虛空中。」 |
I can now move this Kapilavasana into space. |
世尊告曰： |
The World Honored One said: |
「汝 今堪能移釋種宿緣，著虛空中乎？」 |
Are you now able to release this fate and leave it in the void? |
目連報 曰： |
Mu Lian Bao said: |
「不也，世尊！」 |
No, World Honored One! |
佛告目連： |
The Buddha told Mulian: |
「汝今還就本位。」 |
You are still in your position now. |
爾 時，目連復白佛言： |
At that time, Maudgalyayana spoke to the Buddha again: |
「唯願聽許以鐵籠疏覆迦 毘羅越城上。」 |
I only wish to listen to the promise and cover the city of Vastu with an iron cage. |
世尊告曰： |
The World Honored One said: |
「云何，目連！能以鐵 籠疏覆宿緣乎？」 |
Why, Maudgalyana! Can you use an iron cage to cover up the fate of the universe? |
目連白佛： |
Mulianbai Buddha: |
「不也，世尊！」 |
No, World Honored One! |
佛 告目連： |
The Buddha told Mulian: |
「汝今還就本位，釋種今日宿緣已 熟，今當受報。」 |
You are still in your rightful place now. The fate of Shi Zhong has matured today, and you should receive the reward now. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「欲使空為地， 復使地為空， |
"If you want to make the void into earth, then make the earth into void, |
本緣之所繫， 此緣不腐敗。」 |
The original condition is tied to it, and this condition is not corruptible. " |
是時，流離王往詣迦毘羅越。 |
At that time, the wandering king went to Kapilava. |
時，諸釋種聞 流離王將四部之兵來攻我等，復集四部之 眾，一由旬中往逆流離王。 |
At that time, Shizhong heard that King Liuli had sent troops from the four tribes to attack us. He gathered the people from the four tribes and marched against King Liuli in one league. |
是時，諸釋一由旬 內遙射流離王； |
At that time, Zhu Shi was one yojana away from Wang Liuli; |
或射耳孔，不傷其耳； |
Or shoot the ear hole without hurting the ear; |
或 射頭髻，不傷其頭： |
Or shoot the top bun without hurting the head: |
或射弓壞； |
or the bow breaks; |
或射弓弦，不 害其人； |
Or shoot a bow string without harming others; |
或射鎧器，不傷其人； |
Or shoot an armored weapon without hurting the person; |
或射床座， 不害其人，或射車輪壞，不傷其人； |
Or shoot the bed seat, but not hurt the person; or shoot the wheel and break it, but not hurt the person; |
或壞 幢麾，不害其人。 |
Or damage the banner, but do not harm others. |
是時，流離王見此事已，便 懷恐怖，告群臣曰： |
At that time, when King Liang saw what had happened, he became frightened and told his ministers: |
「汝等觀此箭為從何 來？」 |
Where do you think this arrow comes from? |
群臣報曰： |
The officials reported: |
「此諸釋種，去此一由旬中射箭 使來。」 |
These kinds of Buddhism, go and shoot arrows in this one yojana. |
流離王報言： |
The wandering king reported: |
「彼設發心欲害我者，普 當死盡，宜可於中還歸舍衛。」 |
Anyone who intends to harm me will surely die. It is better for him to return to Savatthi. |
是時，好苦梵 志前白王言： |
At this time, the Brahman loves suffering. Zhi Qian Bai Wang said: |
「大王勿懼，此諸釋種皆持戒， 虫尚不害，況害人乎！今宜前進，必壞釋種。」 |
Don't be afraid, my great king. All these seeds are observing the precepts. The insects are not harming them, let alone harming people! It's time to move forward now, but the seeds will be destroyed. |
是時，流離王漸漸前進向彼釋種。 |
At that time, the wandering king gradually moved forward to release the seeds there. |
是時，諸釋 退入城中。 |
At this time, all the monks retreated into the city. |
時，流離王在城外而告之曰： |
At that time, the Liang King was outside the city and told him: |
「汝 等速開城門。 |
"Hurry up and open the city gate. |
若不爾者，盡當取汝殺之。」 |
If you don't, I will kill you. " |
爾時，迦毘羅越城有釋童子，年向十五，名曰 奢摩，聞流離王今在門外，即著鎧持仗 至城上，獨與流離王共鬪。 |
At that time, there was a Buddhist boy in the city of Kapilava, who was fifteen years old and his name was Shema. Hearing that the king of wanderings was outside the gate, he put on his armor and held a sword and went to the city to join the king of wanderings alone. |
是時，奢摩童 子多殺害兵眾，各各馳散，並作是說： |
At that time, the boy from Shema killed many soldiers and scattered them all, saying this: |
「此是何 人？ |
"Who is this? |
為是天也？ |
Why is it heaven? |
為是鬼神也？ |
Are they ghosts and gods? |
遙見如似 小兒。」 |
Seeing him from afar is like a child. " |
是時，流離王便懷恐怖，即入地孔中 而避之。 |
At this time, the wandering king became frightened and went into the hole in the earth to avoid it. |
時，釋種聞壞流離王眾。 |
At that time, Shi Zhong heard about bad things and wandered away from the king. |
是時，諸釋 即呼奢摩童子而告之曰： |
At that time, Zhu Shi called the boy Sama and told him: |
「汝年幼小，何故 辱我等門戶？ |
"You are young, why do you insult our family? |
豈不知諸釋修行善法乎？ |
Don’t you know that all explanations and practices are good? |
我 等尚不能害虫，況復人命乎？ |
We are not pests, how can we save human lives? |
我等能壞此 軍眾，一人敵萬人。 |
We can destroy this army, one person can defeat ten thousand people. |
然我等復作是念： |
Then I will repeat it and read: |
『然殺 害眾生不可稱計。 |
But killing sentient beings cannot be calculated. |
世尊亦作是說： |
The World Honored One also said: |
「夫人 殺人命，死入地獄。 |
"Madam, if you kill someone, you will die in hell. |
若生人中，壽命極短。」 |
If born among humans, life span is extremely short. " |
』汝 速去，不復住此。」 |
Go away quickly and don't live here anymore." |
是時，奢摩童子即出國去， 更不入迦毘羅越。 |
At that time, the boy Shama left the country, let alone entered Kapilavastu. |
是時，流離王復至門 中語彼人曰： |
At that time, the wandering king came back to the door and said to the man in the middle: |
「速開城門，不須稽留。」 |
Open the city gate quickly without delay. |
是時， 諸釋自相謂言： |
At that time, all explanations said to each other: |
「可與開門，為不可乎？」 |
What's wrong with opening the door? |
爾時， 弊魔波旬在釋眾中作一釋形，告諸釋言： |
At that time, Bo Xun, the evil demon, made an explanation in the crowd of commentators and told the commentators: |
「汝等速開城門，勿共受困於今日。」 |
"Please hurry up and open the city gate, don't let us be trapped together today." |
是時，諸 釋即與開城門。 |
At this time, Zhu Shi immediately opened the city gate. |
是時，流離王即告群臣曰： |
At this time, the wandering king immediately told his ministers: |
「今此釋眾人民極多，非刀劍所能害盡，盡取 埋脚地中，然後使暴象蹈殺。」 |
"Now the people of Buddhism are so numerous that they cannot be killed by swords. They can take them all and bury them under their feet, and then make violent elephants leap to kill them." |
爾時，群臣受 王教勅，即以象蹈殺之。 |
At that time, the officials received the king's instructions and immediately killed him with elephants. |
時，流離王勅群臣 曰： |
At that time, Wang Li ordered his ministers to say: |
「汝等速選面手釋女五百人。」 |
You will quickly select nuns to release five hundred women. |
時，諸臣受 王教令，即選五百端正女人，將詣王所。 |
At that time, the ministers received the king's order to select five hundred upright women to visit the king's place. |
是 時，摩呵男釋至流離王所，而作是說： |
At that time, Mohe Nanshi went to the exiled king's residence and said: |
「當 從我願。」 |
You must follow my wishes. |
流離王言： |
The wandering king said: |
「欲何等願？」 |
What do you wish for? |
摩呵男曰： |
Mohenan said: |
「我今沒在水底，隨我遲疾，使諸釋種竝得 逃走。 |
"I am not at the bottom of the water now, so I will delay my illness so that all the species can escape. |
若我出水，隨意殺之。」 |
If I get out of the water, feel free to kill them. " |
流離王曰： |
The wandering king said: |
「此事 大佳。」 |
This is a great thing. |
是時，摩呵男釋即入水底，以頭髮繫 樹根而取命終。 |
At that time, Mohe Nanshi went into the water, tied his hair to the roots of a tree, and died. |
是時，迦毘羅越城中諸釋， 從東門出，復從南門入； |
At that time, all the monks in the Kapilava city left from the east gate and entered from the south gate; |
或從南門出，還從 北門入； |
Either go out from the south gate or enter from the north gate; |
或從西門出，而從北門入。 |
Or go out from the west gate and enter from the north gate. |
是時，流 離王告群臣曰： |
At that time, King Liuli told his ministers: |
「摩呵男父何故隱在水中， 如今不出？」 |
Why did Mr. Mohe hide in the water and not come out now? |
爾時，諸臣聞王教令，即入水中 出摩呵男，已取命終。 |
At that time, after hearing the king's instructions, all the ministers immediately entered the water and came out of the water. Mohenan was already dead. |
爾時，流離王以見 摩呵男命終，時王方生悔心： |
At that time, the wandering king saw that Mohenan had died, and the king felt regretful: |
「我今祖父已取 命終，皆由愛親族故。 |
"My grandfather has died because of his love for his family. |
我先不知當取命 終，設當知者，終不來攻伐此釋。」 |
I don't know how to take my life. If I know, I won't attack this explanation. " |
是時，流離 王殺九千九百九十萬人，流血成河，燒迦 毘羅越城，往詣尼拘留園中。 |
At that time, the wandering king killed 99,900,000 people, their blood flowed into rivers, burned the city of Kapilavasana, and sent them to the Gini detention garden. |
是時，流離王 語五百釋女言： |
At that time, the wandering king said to Five Hundred Shinu: |
「汝等慎莫愁憂，我是汝夫， 汝是我婦，要當相接。」 |
You should be careful and don't worry. I am your husband and you are my wife. We must keep each other company. |
是時，流離王便舒 手捉一釋女而欲弄之。 |
At this time, the wandering king stretched out his hands to catch a free girl and wanted to get rid of her. |
時女問曰： |
Shi Nu asked: |
「大王欲 何所為？」 |
What does your Majesty want to do? |
時王報言： |
The King of Time reported: |
「欲與汝情通。」 |
I want to be in touch with you. |
女報王曰： |
The woman reported to the king and said: |
「我今何故與婢生種情通。」 |
"Why do I have such a relationship with my maid now?" |
是時，流離王甚 懷瞋恚，勅群臣曰： |
At that time, the wandering king was very angry and ordered his ministers: |
「速取此女，兀其手足， 著深坑中。」 |
Get this girl quickly. Her limbs are stuck in a deep pit. |
諸臣受王教令，兀其手足，擲 著坑中。 |
The ministers were ordered by the king to throw their hands and feet into the pit. |
及五百女人皆罵王言： |
and five hundred women all cursed the king: |
「誰持此身 與婢生種共交通？」 |
Who takes this body to commune with my maid? |
時，王瞋恚盡取五百釋女， 兀其手足，著深坑中。 |
At that time, the king was so angry that he took all the five hundred Buddhist girls and threw their limbs into a deep pit. |
是時，流離王悉壞 迦毘羅越已，還詣舍衛城。 |
At that time, the wandering king Siva Kapila had already passed over and returned to the city of Isavastu. |
爾時，祇陀太子 在深宮中與諸妓女共相娛樂，是時，流離 王聞作倡伎聲，即便問之： |
At that time, Prince Jeta was entertaining with the prostitutes in the deep palace. At that time, the wandering king heard the sound of performing tricks and asked: |
「此是何音聲 乃至於斯？」 |
What kind of sound is this? |
群臣報王言： |
The ministers reported to the king: |
「此是祇陀王子 在深宮中，作倡伎樂而自娛樂。」 |
Here is Prince Jeta in the deep palace, playing music and entertaining himself. |
時，流離 王即勅御者： |
At that time, the wandering king ordered his charioteer: |
「汝 迴 此象詣祇陀王子所。」 |
You should return this elephant to Prince Jeta. |
是 時，守門人遙見王來而白言： |
At that time, the gatekeeper saw the king coming from a distance and said: |
「王小徐行，祇 陀王子今在宮中五樂自娛，勿相觸嬈。」 |
Wang Xiaoxu, Prince Jeta is enjoying himself in the palace with five kinds of music. Please don't touch each other. |
是時， 流離王即時拔劒，取守門人殺之。 |
At this time, the wandering king immediately pulled out his sword, captured the gatekeeper and killed him. |
是時，祇 陀王子聞流離王在門外住，竟不辭諸 妓女，便出在外與王相見： |
At that time, Prince Jeta heard that King Lili was staying outside his door. He did not leave the prostitutes behind, so he went out to meet the king: |
「善來，大王！可入 小停駕。」 |
Come here, Your Majesty! You can enter the small parking lot. |
時，流離王報言： |
At that time, the wandering king reported: |
「豈不知吾與諸 釋共鬪乎？」 |
Don't you know that I share the same destiny with all the Buddhas? |
祇陀對曰： |
Jeta replied: |
「聞之。」 |
Smell it. |
流離王報言： |
The wandering king reported: |
「汝 今何故與妓女遊戲而不佐我也？」 |
Why are you playing with prostitutes now and not helping me? |
祇陀王 子報言： |
Prince Jeta reported: |
「我不堪任殺害眾生之命。」 |
I cannot bear the fate of killing all living beings. |
是時， 流離王極懷瞋恚，即復拔劍斫殺祇陀王 子。 |
At that time, the wandering king became extremely angry and drew his sword again to kill Prince Jeta. |
是時，祇陀王子命終之後，生三十三天中， 與五百天女共相娛樂。 |
At that time, after the death of Prince Jeta, he spent thirty-three days of his life having fun with five hundred celestial maidens. |
爾時，世尊以天眼 觀祇陀王子以取命終，生三十三天，即便 說此偈： |
At that time, the World-Honored One saw with his heavenly eyes that Prince Jeta was about to die and live for thirty-three days, and even said this verse: |
「人天中受福， 祇陀王子德， |
"Blessed in heaven and earth are the virtues of Jeta Prince, |
為善後受報， 皆由現報故。 |
Receiving retribution for doing good deeds is all due to present retribution. |
此憂彼亦憂， 流離二處憂， |
Worry about this and worry about the other, wandering in two places and worrying, |
為惡後受惡， 皆由現報故。 |
Doing evil and suffering evil are all due to present retribution. |
當依福祐功， 前作後亦然， |
We should rely on blessings and merit, and the same applies to the previous and subsequent actions. |
或獨而為者， 或復人不知。 |
Some people do it alone, or others don’t know about it. |
作惡有知惡， 前作後亦然， |
When you do evil, you know it is evil, and the same goes for what you did before and after. |
或獨而為者， 或復人不知。 |
Some people do it alone, or others don’t know about it. |
人天中受福， 二處俱受福， |
Man is blessed in heaven, he is blessed in both places, |
為善後受報， 皆由現報故。 |
Receiving retribution for doing good deeds is all due to present retribution. |
此憂彼亦憂， 為惡二處憂， |
Worry about this and worry about the other, Worry about evil in two places, |
為惡後受報， 皆由現報故。」 |
Receiving retribution after doing evil is all due to present retribution. " |
是時，五百釋女自歸，稱喚如來名號： |
At that time, five hundred Buddhist maidens returned and called the Tathagata's name: |
「如來於 此，亦從此間出家學道，而後成佛。 |
"The Tathagata came here, became a monk and learned the Tao from here, and later became a Buddha. |
然佛今 日永不見憶，遭此苦惱，受此毒痛。 |
However, the Buddha will never see and remember today, suffering from this suffering and suffering from this poisonous pain. |
世尊何 故而不見憶？」 |
Why does the World Honored One not remember? " |
爾時，世尊以天耳清徹，聞諸 釋女稱怨向佛。 |
At that time, the World-Honored One, with his clear and clear ears, heard the various Buddhist women complaining about the Buddha. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等 盡來，共觀迦毘羅越，及看諸親命終。」 |
You all come here to watch Kapilavastu and see the death of all your relatives. |
比丘 對曰： |
Bhikkhu replied: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
爾時，世尊將諸比丘出舍 衛城，往至迦毘羅越。 |
At that time, the World Honored One took the monks out of Savatthi City and went to Kapilavastu. |
時，五百釋女遙見世 尊將諸比丘來，見已，皆懷慚愧。 |
At that time, five hundred Buddhist maidens saw the Blessed One and all the monks coming from a distance. They all felt ashamed when they saw them. |
爾時，釋提 桓因及毘沙門王在世尊後而扇。 |
At that time, Shakti Huanyin and King Bishamon were fanning behind the Blessed One. |
爾時，世 尊還顧語釋提桓因言： |
At that time, the World-Honored One also spoke to Shi Tihuan and said: |
「此諸釋女皆懷慚愧。」 |
All these Buddhist women are ashamed. |
釋提桓因報言： |
Shi Tihuan reported: |
「如是，世尊！」是時，釋提桓因即 以天衣覆此五百女身體上。 |
"That's it, World Honored One!" At that moment, Shakti Huanyin covered the bodies of these five hundred women with heavenly robes. |
爾時，世尊告 毘沙門王曰： |
At that time, the World-Honored One told King Bishamon: |
「此諸女人飢渴日久，當作何 方 宜 ？」 |
These women are hungry and thirsty for a long time. What should we do? |
毘沙門王白佛言： |
King Bishamon said to the Buddha: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
是毘沙 門天王即辦自然天食，與諸釋女皆悉充 足。 |
King Bishamon then prepared a natural heavenly diet, and all the Buddhist maidens had enough. |
是時，世尊漸與諸女說微妙法： |
At that time, the World-Honored One gradually spoke to the women about the subtle Dharma: |
「所謂諸法 皆當離散，會有別離。 |
"It is said that all dharmas should be separated, and there will be separation. |
諸女當知，此五盛 陰皆當受此苦痛諸惱，墮五趣中。 |
All women should know that these five yin bodies are all subject to suffering and suffering, and fall into the five realms. |
夫受五 盛陰之身，必當受此行報； |
If a husband suffers from five Yin-rich bodies, he will definitely receive this retribution; |
以有行報，便 當受胎； |
If you have good deeds, you will be able to conceive; |
已受胎分，復當受苦樂之報。 |
Having received the womb part, you will be rewarded with suffering and happiness. |
設當 無五盛陰者，便不復受形； |
If there are no five Sheng Yin persons, they will no longer receive form; |
若不受形， 則無有生； |
If there is no form, there will be no life; |
以無有生，則無有老； |
If there is no life, then there is no aging; |
以無有 老，則無有病； |
If there is no old age, then there is no disease; |
以無有病，則無有死； |
If there is no disease, then there is no death; |
以無 有死，則無合會別離之惱。 |
If there is no death, there will be no worries about reunion and separation. |
是故，諸女！當 念此五陰成敗之變。 |
That’s why, ladies! Remember the success or failure of these five yins. |
所以然者，以知五陰， 則知五欲； |
Therefore, if you know the five yins, you will know the five desires; |
以知五欲，則知愛法； |
By knowing the five desires, one knows how to love the Dharma; |
以知愛 法，則知染著之法。 |
If you know the Dharma of love, you will know the Dharma of contamination. |
知此眾事已，則不復受 胎； |
If you know all these things, you will no longer be pregnant; |
以不受胎，則無生、老、病、死。」 |
If there is no conception, there will be no birth, old age, disease, or death. " |
爾時，世尊 與眾釋女漸說此法，所謂論者： |
At that time, the World-Honored One and the Buddhist women began to explain this Dharma. The so-called commentator: |
施論、戒論、 生天之論，欲不淨想，出要為樂。 |
The theory of giving, the theory of precepts, and the theory of rebirth in heaven. Desires are impure thoughts, and it is pleasure to go out of them. |
爾時，世尊觀 此諸女心開意解，諸佛世尊常所說法： |
At that time, the World-Honored One looked at these women. Their hearts were open and they understood what the Buddhas and World-Honored Ones always said: |
苦、 習、盡、道，爾時世尊盡與彼說之。 |
Suffering, habit, exhaustion, and the way, then the World-Honored One explained it to him. |
爾時，諸女 諸塵垢盡，得法眼淨，各於其所而取命終， 皆生天上。 |
At that time, all the dust and dirt of the girls will be gone, and their Dharma eyes will be pure. They will take their lives in their respective places and die, and they will all be reborn in heaven. |
爾時，世尊詣城東門，見城中烟 火洞然，即時而說此偈： |
At that time, the World Honored One went to the east gate of the city and saw the city filled with smoke and fire. He immediately said this verse: |
「一切行無常， 生者必有死， |
"Everything is impermanent, and everything that lives must die. |
不生則不死， 此滅為最樂。」 |
If there is no birth, there will be no death. This cessation is the most blissful. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等盡來往詣尼拘留 園中，就座而坐。」 |
You are all ready to go to and from the Yi Ni Detention Garden and take your seats. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「此是 尼拘留園，我昔在中與諸比丘廣說其法， 如今空虛無有人民。 |
"This is the Ni detention garden, where I used to preach the Dharma to the monks, but now it is empty without any people. |
昔日之時，數千萬眾 於中得道，使法眼淨。 |
In the past, tens of millions of people attained enlightenment through it and their Dharma eyes were purified. |
自今以後，如來更 不復至此間。」 |
From now on, the Tathagata will never come here again. " |
爾時，世尊與諸比丘說法已， 各從坐起而去，往舍衛祇樹給孤獨園。 |
At that time, the World-Honored One had finished speaking the Dharma to all the bhikkhus. They all stood up from their seats and went to the Garden of Solitude in the Savattija Tree. |
爾時， 世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「今流離王及此兵眾不久 在世，却後七日盡當磨滅。」 |
The King Li and his soldiers will be alive soon, but they will disappear in the next seven days. |
是時，流離王 聞世尊所記： |
At that time, the wandering king heard what the Blessed One had written: |
「流離王及諸兵眾，却後七日盡 當消滅。」 |
The wandering king and all his soldiers will be destroyed in seven days. |
聞已恐怖，告群臣曰： |
Hearing this, he was horrified and told his ministers: |
「如來今以 記之云： |
"The Tathagata now records this: |
『流離王不久在世，却後七日及兵 眾盡當沒滅。』 |
"The wandering king will be alive soon, but after seven days and all his troops, he will not be destroyed." 』 |
汝等觀外境，無有盜賊、水 火災變來侵國者，何以故？ |
When you look outside, there are no thieves, floods or fires to invade the country. Why? |
諸佛如來語無 有二，所言終不異。」 |
There are no two words spoken by Buddhas and Tathagatas, and what they say is always the same. " |
爾時，好苦梵志白王言： |
At that time, King Bai said: |
「王勿恐懼，今外境無有盜賊畏難，亦無水 火災變； |
"My king, do not be afraid. There are no thieves or thieves in the outside world, nor are there any dangers from water or fire. |
今日大王快自娛樂。」 |
Today the king is entertaining himself. " |
流離王言： |
The wandering king said: |
「梵 志當知，諸佛世尊，言無有異。」 |
Brahma Zhi should know that there is no difference between the words of the Buddhas and the World-Honored Ones. |
時，流離王使 人數日，至七日頭，大王歡喜踊躍，不能自 勝。 |
At that time, the wandering king sent several people for several days. On the seventh day, the king was so happy that he couldn't win. |
將諸兵眾及諸婇女，往阿脂羅河側而 自娛樂，即於彼宿。 |
Send all the soldiers and the maidens to the side of the Azhiluo River to entertain themselves, and then stay there. |
是時，夜半有非時雲起， 暴風疾雨，是時，流離王及兵眾盡為水所 漂，皆悉消滅，身壞命終，入阿鼻地獄中。 |
At that time, unexpected clouds rose in the middle of the night, and there was a violent wind and rain. At that time, the wandering king and his soldiers were all swept away by the water. They were all destroyed, their bodies were destroyed, and they died, and they entered the Avici Hell. |
復有天火燒內宮殿。 |
Again, fire from heaven burned down the inner palace. |
爾時，世尊以天眼 觀見流離王及四種兵為水所漂，皆悉命 終，入地獄中。 |
At that time, the World-Honored One saw with his heavenly eyes that the Wandering King and the four kinds of soldiers were drifted by the water, and they all died and entered hell. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「作惡極為甚， 皆由身口行， |
"The greatest evil is committed, and it is all done by body and mouth. |
今身亦受惱， 壽命亦短促。 |
This body is also suffering from troubles, and its life span is also short. |
設在家中時， 為火之所燒， |
When placed at home, it is burned by fire. |
若其命終時， 必生地獄中。」 |
If he dies, he will be reborn in hell. " |
爾時，眾中多比丘白世尊言： |
At that time, many monks in the crowd said to the Buddha: |
「流離王及四 部兵，今已命絕，為生何處？」 |
The wandering king and his four soldiers are now dead. Where can they live? |
世尊告曰： |
The World Honored One said: |
「流 離王者，今入阿鼻地獄中。」 |
The wandering king will now enter the Avici Hell. |
諸比丘白世尊 言： |
The monks said to the World-Honored One: |
「今此諸釋昔日作何因緣，今為流離王 所害？」 |
What are the causes and conditions of these interpretations in the past that are now harmed by the wandering king? |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「昔日之時，此羅 閱城中有捕魚村。 |
"In the past, there was a fishing village in Luoyue City. |
時世極飢儉，人食草根， 一升金貿一升米。 |
The world was extremely hungry and frugal, and people ate grass roots, trading one liter of gold for one liter of rice. |
時，彼村中有大池水，又 復饒魚。 |
At that time, there was a large pool of water in the village, and there were fish again. |
時，羅閱城中人民之類，往至池中 而捕魚食之。 |
At that time, Luo Yue and other people in the city went to the pond to catch fish and eat them. |
當於爾時，水中有二種魚： |
At that time, there were two kinds of fish in the water: |
一 名拘璅，二名兩舌。 |
One is Juxuan, the other two are two-tongued. |
是時，二魚各相謂言： |
At this time, the two fishes each said to each other: |
『我 等於此眾人，先無過失，我是水性之虫，不 處平地，此人民之類，皆來食噉我等，設前 世時，少多有福德者，其當用報怨。』 |
"I am like these people, and I have no fault. I am a water-based insect, and I do not live on the flat ground. People like this come to eat us. If there were a few meritorious people in the previous life, they should use it to retaliate." 』 |
「爾時， 村中有小兒年向八歲，亦不捕魚，復非害 命。 |
"At that time, there was a child in the village who was about eight years old. He did not fish, so he was not killing himself. |
然復彼魚在岸上者，皆悉命終； |
However, all those fish on the shore will die; |
小兒見 已，極懷歡喜。 |
The child was extremely happy to see her. |
「比丘當知，汝等莫作是觀。 |
"Bhikkhus, you should know that you should not make such observations. |
爾 時羅閱城中人民之類，豈異人乎？ |
At that time, Luo Yue, the people in the city, are they different from others? |
今釋種是 也。 |
This kind of release is also. |
爾時拘璅魚者，今流離王是也。 |
The man who held the fish in captivity at that time is now the wandering king. |
爾時兩 舌魚者，今好苦梵志是也。 |
At that time, those who had two tongues were like fishes, and now they are suffering from Brahma's ambition. |
爾時小兒見魚在 堓上而笑者，今我身是也。 |
At that time, the child laughed when he saw the fish on the weir, and now I am the same. |
爾時，釋種坐取 魚食，由此因緣，無數劫中入地獄中，今受 此對。 |
At that time, Shi Zhong was sitting down to take fish food. Due to this cause and effect, he entered hell for countless kalpas, and now he receives this blessing. |
我爾時，坐見而笑之，今患頭痛，如似 石押，猶如以頭戴須彌山。 |
At that time, I sat down and laughed. Now I have a headache, which is like a stone, like Mount Sumeru on my head. |
所以然者，如 來更不受形，以捨眾行，度諸厄難，是謂， 比丘！由此因緣今受此報。 |
Therefore, the Tathagata has no form, and he has renounced all kinds of actions to overcome all kinds of difficulties. This is what we call, bhikkhu! Because of this, I now receive this reward. |
諸比丘當護身、 口、意行，當念恭敬、承事梵行人。 |
Bhikkhus should protect their body, speech, mind and actions, and should think of respecting and serving the Brahma people. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
34.3 （三） |
34.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當天子欲命終 時，有五未曾有瑞應而現在前。 |
"When the emperor was about to die, five people appeared before him without any response. |
云何為五？ |
Why is the cloud five? |
一者華萎； |
One is the flower withered; |
二者衣裳垢坋； |
Their clothes are dirty and dirty; |
三者身體污 臭； |
The three bodies are dirty and smelly; |
四者不樂本座； |
The four are not happy with me; |
五者天女星散。 |
The five goddesses dispersed. |
是謂天 子當命終時有此五瑞應。 |
This means that the emperor will have these five auspicious responses when he dies. |
爾時，天子極懷 愁憂，椎胸喚叫。 |
At that time, the emperor was extremely sad and cried out in his chest. |
爾時，諸天子來至此天子 所，語此天子言： |
At that time, all the emperors came to the emperor's house and said to the emperor: |
『汝今爾來可生善處，快 得善處，快得善利； |
"Now that you are here, you will be born in a good place, and you will soon get a good place, and you will soon get good benefits; |
以得善利，當念安處 善業。』 |
In order to obtain good benefits, you should remember to do good deeds. 』 |
爾時，諸天而教授之。」 |
At that time, the heavens taught it. " |
爾時，有一比丘 白世尊言： |
At that time, a bhikkhu said to the Buddha: |
「三十三天云何得生善處？ |
"How can the thirty-three-day cloud lead to a good place? |
云何 快得善利？ |
Why do you get good benefits quickly? |
云何安處善業？」 |
How can one live in good karma? " |
世尊告曰： |
The World Honored One said: |
「人間於 天則是善處，得善處、得善利者，生正見 家，與善知識從事，於如來法中得信根，是 謂名為快得善利。 |
"The human world is a good place in the heavens. Those who achieve good places and gain good benefits are born in a family with correct views, work with good teachers, and gain the root of faith in the Tathagata. This is called quickly gaining good benefits. |
彼云何名為安處善業？ |
What is the name of good deeds of settling down? |
於如來法中而得信根，剃除鬚髮，以信堅 固，出家學道； |
He gained the root of faith in the Tathagata's Dharma, shaved off his beard and hair, strengthened his faith, and left home to learn the Tao; |
彼以學道，戒性具足，諸根不 缺，飯食知足，恒念經行，得三達明，是謂名 為安處善業。」 |
By studying the Way, having a sound moral character, having no shortage of faculties, having enough food, constantly reciting and practicing sutras, and attaining the three enlightenments, this is called the good deeds of settling down. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「人為天善處， 良友為善利， |
"Man and nature are doing good, and good friends are doing good and benefiting. |
出家為善業， 有漏盡無漏。 |
Being a monk is a good deed, and there will be no leaks. |
「比丘當知，三十三天著於五欲，彼以人間 為善趣； |
"Bhikkhus, you should know that for thirty-three people who are attached to the five desires, they regard the human world as a good destination; |
於如來得出家，為善利而得三 達。 |
When the Tathagata left home, he gained the three virtues for his good deeds. |
所以然者，佛世尊皆出人間，非由天 而得也。 |
Therefore, the Buddhas and World-Honored Ones all came out of the human world and did not come from heaven. |
是故，比丘！於此命終當生天上。」 |
That’s why, bhikkhu! In this life, you will be reborn in heaven. " |
爾 時，彼比丘白世尊： |
At that time, the bhikkhu said to the World-Honored One: |
「云何比丘當生善趣？」 |
Why should a bhikkhu be reborn in a good place? |
世 尊告曰： |
The World Honored One said: |
「涅槃者，即是比丘善趣。 |
"Nirvana is the good state of a bhikkhu. |
汝今，比丘！當 求方便，得至涅槃。 |
You are now, bhikkhu! You should seek expediency to achieve Nirvana. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
34.4 （四） |
34.4 (four) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「沙門出家有五毀辱 之法。 |
"There are five ways to destroy and humiliate a monk as a monk. |
云何為五？ |
Why is the cloud five? |
一者頭髮長； |
One has long hair; |
二者爪長； |
Both have long claws; |
三 者衣裳垢坋； |
Third, the clothes are dirty and dirty; |
四者不知時宜； |
The fourth does not know the time; |
五者多有所 論。 |
There are many discussions on the five. |
所以然者，多有論說比丘復有五事。 |
Therefore, there are many theories saying that monks have five things. |
云何為五？ |
Why is the cloud five? |
一者人不信言； |
One person does not believe his word; |
二者不受其教； |
Both are not taught by him; |
三者人所不喜見； |
The three are disliked by people; |
四者妄言； |
The fourth is lying; |
五者鬪亂彼 此。 |
The five of them fight against each other. |
是謂多論說之人有此五事。 |
This means that people who talk a lot have these five things. |
比丘！當除 此五，而無邪想。 |
Bhikkhu! When these five are eliminated, there will be no wrong thoughts. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
34.5 （五） |
34.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊與諸比丘五百人俱。 |
At that time, the World Honored One and five hundred monks gathered together. |
爾時，頻 毘娑羅王勅諸群臣： |
At that time, King Bisara ordered his ministers: |
「速嚴駕寶羽之車，吾 至舍衛城親覲世尊。」 |
Quickly, driving Baoyu's chariot, I will go to Savatthi City to pay homage to the Blessed One. |
是時，群臣聞王教勅， 即駕寶羽之車，前白王言： |
At that time, after hearing the king's instructions, the officials immediately drove Baoyu's chariot and approached the king and said: |
「嚴駕已訖，王知 是時。」 |
The strict command has ended, and the king knows it is time. |
爾時，頻毘娑羅王乘寶羽之車出羅 閱城，往詣舍衛城。 |
At that time, King Bimbisara took Baoyu's chariot out of Luoyue City and went to Yishewei City. |
漸至祇洹精舍，欲入 祇洹精舍，夫水灌頭王法有五威容，悉捨 之一面，至世尊所，頭面禮足，在一面坐。 |
Gradually, I arrived at the Jie Huan Jingshe. When I wanted to enter the Jie Huan Jingshe, I poured water on my head. The king had five majestic looks. |
爾 時，世尊漸與說微妙之法。 |
At that time, the World-Honored One gradually explained the subtle Dharma. |
爾時，王聞法已，白 世尊言： |
At that time, the king had heard the Dharma and said to the World Honored One: |
「唯願如來當在羅閱城夏坐！亦 當供給衣被、飯食、床敷臥具、病瘦醫藥。」 |
I only wish that the Tathagata would sit in Luoyue City during the summer! I would also provide you with clothing, quilts, meals, beds, bedding, and medicine for the sick and thin. |
爾 時，世尊默然受頻毘娑羅王請。 |
At that time, the World Honored One silently accepted King Bimbisara's invitation. |
是王以 見世尊默然受請，即從坐起，頭面禮足， 繞三匝便退而去，還詣羅閱城入於宮中。 |
When the king saw that the World Honored One was silently accepting the invitation, he stood up from his seat, bowed his head, face and feet, walked around three times, then retreated, returned to Luo Yue City and entered the palace. |
爾時，頻毘娑羅王在閑靜處，便生此念： |
At that time, King Bimbisara was in a quiet place, and he had this thought: |
「我 亦堪任供養如來及比丘僧，盡其形壽，衣 被、飲食、床敷臥具、病瘦醫藥，但當愍其下 劣。」 |
I am worthy enough to make offerings to the Tathagata and the bhikshus to the end of their physical and long life, including clothing, quilts, food and drink, beds and bedding, and medicines for the sick and thin, but I should be cautious about their inferiority. |
是時，頻毘娑羅王尋其日告群臣曰： |
At that time, King Bimbisara looked for the day and told his ministers: |
「我昨日而生此念： |
"I had this thought yesterday: |
『我能盡形壽供養如來 及比丘僧，衣被、飲食、床敷臥具、病 瘦 醫藥， 亦復當愍諸下劣。』 |
"I can make offerings to the Tathagata and the bhikkhus throughout my body and life, including clothing, quilts, food and drink, beds and bedding, and medicines for those who are sick and thin. I should also be wary of all inferiorities." 』 |
汝等各各相率，次第飯 如來諸賢，長夜受福無窮。」 |
All of you, each of you, follow your lead and follow the example of the Tathagata and all the sages, and you will receive endless blessings throughout the night. " |
爾時，摩竭國王即 於宮門前起大講堂，復辦種種食具。 |
At that time, King Mojie set up a large lecture hall in front of the palace gate and resumed the preparation of various tableware. |
爾時， 世尊出舍衛國，及將五百比丘，漸漸人間遊 化，至羅閱城迦蘭陀竹園所。 |
At that time, the World-Honored One came out of the country of Savatthi and took five hundred bhikkhus, who gradually wandered into the human world and arrived at the Bamboo Garden of Kalanda in Luoyue City. |
是時，頻毘娑 羅王聞世尊來至迦蘭陀竹園中，尋時乘 羽寶之車，至世尊所，頭面禮足，在一面 坐。 |
At that time, King Bimbisara heard that the Blessed One had come to the Kalanda Bamboo Garden. He took a feather-treasure chariot and went to the Blessed One's place. He bowed his head, face, and feet, and sat down on one side. |
爾時，頻毘娑羅王白世尊言： |
At that time, King Bimbisara said to the World Honored One: |
「我在閑靜 之處，便生此念： |
"When I was in a quiet place, I had this thought: |
『如我今日能供辦衣被、飯 食、床臥敷具、病瘦醫藥，便念下劣之家。』 |
"If I can provide you with clothes, quilts, meals, beds, dressings, and medicine for the sick and thin, then I will think of a poor family." 』 |
即告群臣： |
Immediately tell the ministers: |
『汝等各各供辦飲食之具，次第 飯佛。』 |
"Each of you offer food and drink utensils to the Buddha one by one." 』 |
云何，世尊！此是其宜？ |
Why, World Honored One! Is this appropriate? |
為非其宜？」 |
Why is it inappropriate? " |
世尊 告曰： |
The World Honored One said: |
「善哉！善哉！大王！多所饒益，為天、世 人而作福田。」 |
How good! How good! Your Majesty! It will be of great benefit to you, and it will be a field of blessing for heaven and the world. |
爾時，頻毘娑羅王白世尊言： |
At that time, King Bimbisara said to the World Honored One: |
「唯願世尊明日就宮中食。」 |
"I only hope that the World Honored One will eat in the palace tomorrow." |
爾時，頻毘娑羅 王以見世尊默然受請。 |
At that time, King Bimbisara saw the Blessed One and accepted the invitation silently. |
時王尋起，頭面禮 足，便退而去。 |
When the king found him, he bowed his head and bowed before retreating. |
爾時，世尊明日清旦，著衣持鉢， 入城至王宮中各次第坐。 |
At that time, the World-Honored One will wear robes and hold an alms bowl tomorrow morning, enter the city, and sit down in the palace. |
爾時，王給以百 味食，手自斟酌，歡喜不亂。 |
At that time, the king gave him a hundred kinds of food, and he weighed it with his hands, and he was very happy. |
爾時，頻毘娑羅 王見世尊食訖，除去鉢器，便取一卑座，在 如來前坐。 |
At that time, King Bimbisara saw that the World Honored One had finished eating and had removed his alms bowl, so he took a humble seat and sat down in front of the Tathagata. |
爾時，世尊漸與王說微妙之法， 令發歡喜之心。 |
At that time, the World-Honored One gradually taught the king a subtle Dharma, which made him feel happy. |
爾時，世尊與諸大王及群臣 之類，說微妙之法，所謂論者： |
At that time, the World-Honored One, together with the great kings and ministers, expounded the subtle Dharma. The so-called commentators said: |
施論、戒論、生天 之論，欲不淨想，淫為穢惡，出要為樂。 |
Regarding the theory of giving, the theory of precepts, and the theory of rebirth, desires are impure thoughts, sexual intercourse is unclean and evil, and it is pleasure to go out of the body. |
爾時， 世尊以知彼眾生心開意解，無復狐疑，諸 佛世尊常所說法： |
At that time, the World-Honored One knew that the minds of all sentient beings were open and clear, and he no longer had any doubts. The Buddhas and World-Honored Ones always preached the Dharma: |
苦、習、盡、道，爾時，世尊盡與 說之。 |
Suffering, habituation, exhaustion, and the path, at that time, the World-Honored One fully explained it. |
當於坐上六十餘人諸塵垢盡，得法 眼淨，六十大臣及五百天人諸塵垢盡，得法 眼淨。 |
When the more than sixty people sitting on the seat have all their dust and dirt removed, they will have a pure Dharma eye. The sixty ministers and five hundred devas will have their dust and dirt removed, and they will have a pure Dharma eye. |
爾時，世尊即與頻毘娑羅王及諸人 民說此頌偈： |
At that time, the World-Honored One said this verse to King Bimbisara and all the people: |
「祠祀火為上， 書中頌為最， |
"Fire is the most important thing to worship in temples, and the best is to sing praises in books. |
王為人中尊， 眾流海為源， |
The king is respected among people, and the sea is the source of many people. |
星中月照明， 光明日為上。 |
The moon illuminates among the stars, and the bright sun is above. |
上下及四方， 諸所有萬物， |
Above, below, and in all directions, all things, |
天及世人民， 佛為最尊上， |
God and all the people in the world, Buddha is the most revered one. |
欲求其福者， 當供養於佛。」 |
Those who wish for his blessings should make offerings to the Buddha. " |
爾時，世尊說此偈已，便從坐起而去。 |
At that time, the World-Honored One finished speaking this verse and stood up from his seat. |
爾時， 羅閱城中人民之類，隨其貴賤，從家多少， 飯佛及比丘僧。 |
At that time, Luo reviewed the people in the city and, according to their high and low status, and from their families, they fed the Buddha and the bhikkhus and monks. |
爾時，世尊在迦蘭陀竹園中 住，國界人民靡不供養者。 |
At that time, the World Honored One was living in the Bamboo Garden of Kalanda, and the people in the country were too exhausted to support him. |
爾時，羅閱城中 諸梵志等次應作食。 |
At that time, all the Brahmāzhi in Luo Yue City should prepare food. |
是時，彼梵志集在一 處，各作是論： |
At that time, the Brahma Chronicles gathered together in one place and each wrote the following: |
「吾等各各出三兩金錢，以 供食具。」 |
Each of us will contribute three taels of money to provide food utensils. |
爾時，羅閱城中有梵志，名曰雞頭， 極為貧匱，趣自存活，無金錢可輸，便為諸 梵志所驅逐，使出眾中。 |
At that time, there was a Brahma Zhi in Luo Yue City, named Chicken Head. He was extremely poor and wanted to survive by himself. He had no money to lose, so he was expelled by the Brahma Zhi and made him stand out among the crowd. |
是時，雞頭梵志還 至家中，而告其婦： |
At that time, Chicken Head Fanzhi returned home and told his wife: |
「卿今當知，諸梵志等所 見驅逐，不聽在眾。 |
"You should know now that all the Brahma Zhi and others are expelled when they see you, and you will not listen to them in the crowd. |
所以然者，由無金錢 故。」 |
This is so because there is no money. " |
時婦報言： |
The wife of the hour reported: |
「還入城中，隨人舉債，必當 得之。」 |
If you return to the city and borrow money from others, you will surely receive it. |
又語其主： |
He also said to his master: |
「七日之後，當相報償。 |
"After seven days, I will repay you. |
設 不償者，我身及婦沒為奴婢。」 |
If you don't pay, my body and wife will not be slaves. " |
是時，梵志隨 其婦言，即入城中，處處求索，了不能得。 |
At that time, Brahma Zhi followed his wife's instructions and went into the city, searching everywhere, but could not find it. |
還 至婦所，而告之曰： |
He returned to his wife's house and told her: |
「吾所在求索了不能得， 當如之何？」 |
If I ask for where I am and can't find it, what should I do? |
時婦報曰： |
The wife of the time reported: |
「羅閱城東有大長者， 名不奢蜜多羅，饒財多寶，可往至彼而求 債之： |
"There is a great elder in the east of Luo Yue City. His name is Bushamitara. He is rich in wealth and treasures. You can go there and ask for a debt: |
『見與三兩金錢，七日之後自當相還； |
"If you see three taels of money, you should pay it back after seven days; |
設不還者，我身及婦沒為奴婢。』 |
If you don't return it, I and my wife will not be slaves. 』 |
」 |
|
是時，梵志 從婦受語，往詣不奢蜜多羅，從求金錢： |
At that time, Brahma received a message from his wife, went to Prasamitara, and asked for money: |
「不 過七日自當相還； |
"But you will have to pay it back within seven days; |
若不相還者，我與婦沒 身為奴婢。」 |
If we don't reciprocate, my wife and I will no longer be slaves. " |
是時，不奢蜜多羅即與金錢。 |
At that time, Sumitara means money. |
是 時，雞頭梵志持此金錢還至婦所，而告之 曰： |
At that time, Chicken-Headed Brahma took the money and returned it to the woman's house, and told her: |
「以得金錢，當何方宜？」 |
What's the best way to get money? |
時婦報言： |
The wife of the hour reported: |
「可持 此錢，眾中輸之。」 |
You can hold on to this money and lose among the crowd. |
時，彼梵志即持金錢，往眾 中輸之，諸梵志等語此梵志曰： |
At that time, the Brahma Zhi took the money and lost it to the crowd. The Brahma Zhi and others said to this Brahma Zhi: |
「我等辦具 已訖，可持此金錢還歸所在，不須住此 眾中。」 |
Our supplies have been completed. We can take this money and return it to where we are. We don't need to live among this crowd. |
時，彼梵志即還到舍，以此因緣，向婦 說之，其婦報言： |
At that time, the Brahma Zhi returned to his home and, taking advantage of this opportunity, told his wife about it. Her wife reported: |
「我等二人共至世尊所，自 宣微意。」 |
The two of us went to the Lord's place together and declared our thoughts. |
爾時，梵志即將其婦至世尊所，共 相問訊，在一面坐。 |
At that time, Brahma Zhi brought his wife to the Blessed One's place, asked her about her, and sat down together. |
又復，其婦禮如來足，在 一面坐。 |
Again, his wife sat down on one side of her with full obeisance to Tathagata. |
爾時，梵志以此因緣，具白世尊。 |
At that time, Brahma Zhi recognized the Blessed One with this cause and condition. |
爾 時，世尊告梵志曰： |
At that time, the World-Honored One told Brahma Chi: |
「如今可為如來及比丘 僧辦其飲食。」 |
Now we can provide food and drinks for the Tathagata and the monks. |
爾時，梵志還熟視其婦。 |
At that time, Fan Zhi was still familiar with his wife. |
時 婦報曰： |
At that time, the woman reported: |
「但隨佛教，不足疑難。」 |
But following Buddhism, there is no doubt. |
爾時，梵志即 從坐起，前白佛言： |
At that moment, Brahma Zhi stood up from his seat, went to the Buddha and said: |
「唯願世尊及比丘眾當 受我 請。」 |
I only hope that the World Honored One and all the monks will accept my invitation. |
是時，世尊默然受梵志請。 |
At that time, the World Honored One silently accepted Brahma's invitation. |
爾時，釋提 桓因在世尊後，叉手侍焉。 |
At that time, Shiti Huanyin was behind the World Honored One, waiting with his hands folded. |
爾時，世尊回顧 謂釋提桓因： |
At that time, the World-Honored One looked back and said to Shiti Huanyin: |
「汝可佐此梵志共辦食具。」 |
You can share the tableware with this Brahma. |
釋 提桓因白佛言： |
Shi Tihuan said to the Buddha: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
爾時，毘沙門天王 去如來不遠，將諸鬼神眾不可稱計，遙 扇世尊。 |
At that time, King Bishamon was not far away from the Tathagata. He summoned an uncountable host of ghosts and gods and slapped the World Honored One from a distance. |
是時，釋提桓因語毘沙門天王曰： |
At that time, Shakti Huanyin spoke to King Bishamon: |
「汝亦可佐此梵志辦此食具。」 |
"You can also help this Brahma to make this tableware." |
毘沙門報曰： |
Bishamon reported: |
「甚善。 |
"Very good. |
天王！」 |
King of Heaven! " |
是時，毘沙門天王前至佛所，頭面 禮足，遶佛三匝，自隱其形，化作人像，領五 百鬼神共辦食具。 |
At that time, King Bishamon went to the Buddha's place, bowed with his head, face, and feet, walked around the Buddha three times, concealed himself, transformed into a human image, and led five hundred ghosts and gods to share the tableware. |
是時，毘沙門天王勅諸 鬼神： |
At that time, King Bishamon ordered the ghosts and gods: |
「汝等速往至栴檀林中而取栴檀。」 |
You will quickly go to the sandalwood forest and get the sandalwood. |
鐵 廚 中有五百鬼神於中作食。 |
There are five hundred ghosts and gods cooking in Iron Kitchen. |
是時，釋 提桓因告自在天子曰： |
At that time, Shi Tihuan told the Emperor Zi Zai: |
「毘沙門今日以造 鐵厨，與佛、比丘僧作飯食。 |
"Bishamon is building an iron kitchen today to prepare meals for the Buddha and the monks. |
汝今可化作 講堂，使佛、比丘僧於中得飯食。」 |
Now you can turn it into a lecture hall, where Buddhas, bhikkhus and monks can have food. " |
自在天 子報曰： |
The Son of Heaven reported: |
「此事甚佳。」 |
This is very good. |
是時，自在天子聞釋提桓 因語，去羅閱城不遠，化作七寶講堂。 |
At that time, Emperor Zizi heard Shi Tihuan's words and went to Luo Yue City not far away, where he turned it into a Qibao Lecture Hall. |
所 謂七寶者： |
The so-called seven treasures: |
金、銀、水精、琉璃、馬瑙、赤珠、車 璩 。 |
Gold, silver, water essence, colored glaze, agate, red pearl, car crystal. |
復 化作四梯陛： |
It turns into four ladders: |
金、銀、水精、琉璃。 |
Gold, silver, water essence, colored glaze. |
金梯陛上化 作銀樹，銀梯陛上化作金樹，金根、銀莖、 銀枝、銀葉。 |
The top of the golden ladder is transformed into a silver tree, and the top of the silver ladder is transformed into a golden tree with golden roots, silver stems, silver branches, and silver leaves. |
若復金梯陛上化作銀葉、銀 枝，水精梯上化作琉璃樹，亦各雜種不可 稱計。 |
If the golden staircase is transformed into silver leaves and branches, and the water-laden staircase is transformed into a glazed tree, the various hybrids will be incalculable. |
復以雜寶而廁其間，復以七寶而覆 其上，周匝四面懸好金鈴，然彼鈴聲皆出八 種之音。 |
A variety of treasures were placed in the toilet, and seven treasures were placed on top of it. Golden bells were hung around the perimeter, but the bells all produced eight kinds of sounds. |
復化作好床座，敷以好褥，懸繒 幡蓋，世所希有。 |
It was transformed into a good bed base, covered with good mattresses, and covered with silk banners, which is rare in the world. |
爾時，以牛頭栴檀然火 作食，羅閱城側十二由旬，香熏遍滿其中。 |
At that time, he made food with ox head and sandalwood burning fire, and went to the side of the city for twelve leagues, and the incense filled it. |
是時，摩竭國王告諸群臣： |
At this time, King Mojie told his ministers: |
「我生長深宮，初 不聞此香，羅閱城側何緣聞此好香。」 |
I grew up in a deep palace, and I didn't smell this fragrance at first. Why did I smell such a good fragrance on the side of Luo Yue City? |
羣臣 白王： |
Officials King Bai: |
「此是雞頭梵志在食厨中，然天栴 檀香，是其瑞應。」 |
This is the chicken-headed Brahma in the kitchen, and the sandalwood in the sky is its auspicious sign. |
是時，頻毘娑羅王勅諸羣 臣： |
At that time, King Bimbisara ordered all his ministers: |
「速嚴駕羽寶之車，吾欲往至世尊所問 訊此緣。」 |
Quickly drive the Yubao chariot. I want to go to the World Honored One to inquire about this fate. |
是時，諸臣報王： |
At that time, all ministers reported to the king: |
「如是，大王！」 |
Indeed, Your Majesty! |
頻毘娑 羅王即往至世尊所，頭面禮足，在一面立。 |
King Bimbisara immediately went to where the World Honored One was and stood on one side with his head, face and feet bowed. |
爾時，國王見此鐵厨中有五百人作食，見 已，便作是語： |
At that time, the king saw that there were five hundred people cooking in the iron kitchen. When he saw it, he said this: |
「此是何人所作飲食？」 |
Who made this food? |
時，諸鬼 神以人形報曰： |
At that time, the ghosts and gods reported in human form and said: |
「雞頭梵志請佛及比丘僧 而供養之。」 |
The chicken-headed Brahma asks the Buddha and monks to make offerings to him. |
是時，諸國王復遙見高廣講堂， 問侍人曰： |
At that time, the kings saw Gao Guang's lecture hall again from a distance and asked the attendants: |
「此是何人所造講堂？ |
"Who built this lecture hall? |
昔所未有， 為誰所造？」 |
It has never existed before. Who created it? " |
群臣報曰： |
The officials reported: |
「不知此緣。」 |
I don't know why. |
是時，頻毘 娑羅王作是念： |
At that time, King Bimbisara thought as follows: |
「我今至世尊所問此義，然 佛世尊無事不知，無事不見。」 |
I am now asking the Blessed One what this means. However, the Buddha, the Blessed One, knows nothing and sees nothing. |
是時，摩竭 國頻毘娑羅王往至世尊所，頭面禮足，在 一面坐。 |
At that time, King Bimbisara of the Moja Kingdom came to where the World Honored One was, bowed his head, faced his feet, and sat on one side. |
爾時，頻毘娑羅王白世尊言： |
At that time, King Bimbisara said to the World Honored One: |
「昔日 不見此高廣講堂，今日見之。 |
"I didn't see this high and wide lecture hall in the past, but I see it today. |
昔日不見此 鐵厨，今日見之。 |
I didn’t see this Iron Chef in the past, but I see it today. |
將是何物？ |
What will it be? |
為是誰變？」 |
For whom? " |
世尊 告曰： |
The World Honored One said: |
「大王當知，此毘沙門天王所造，及自 在天子造此講堂。」 |
Your Majesty, you should know that this lecture hall was built by King Bishamon, and by Emperor Zizai. |
是時，摩竭國王即於坐 上悲泣交集，不能自勝。 |
At this time, King Moja sat down and wept bitterly, unable to overcome himself. |
世尊告曰： |
The World Honored One said: |
「大王！何 故悲泣乃至於斯。」 |
Your Majesty! Why are you weeping like this? |
時，頻毘娑羅王白佛言： |
At that time, King Bimbisara said to the Buddha: |
「不敢悲泣，但念後生人民不覩聖興，當來 之人慳著財物，無有威德，尚不聞此奇 寶之名，何況見乎！今蒙如來有奇特之變， 出現於世，是故悲泣。」 |
"I don't dare to cry, but I think that people in future generations will not appreciate the saint's prosperity. Those who come after me will save their property and have no majesty and virtue. They have not heard the name of this wonderful treasure, let alone seen it! Now there is a strange change in the Tathagata, which appears in This is why the world weeps." |
世尊告曰： |
The World Honored One said: |
「當來之世，國 王、人民實不覩此變。」 |
In the coming world, the king and the people will not be able to bear this change. |
爾時，世尊即與國王 說法，使發歡喜之心。 |
At that time, the World Honored One preached the Dharma to the king, making him happy. |
王聞法已，即從坐而 去。 |
After the king heard the Dharma, he left his seat. |
是時，毘沙門天王即其日語雞頭梵志 曰： |
At that time, King Bishamon, his Japanese-speaking Chicken Head Brahma, said: |
「汝舒右手。」 |
Rush your right hand. |
是時，雞頭即舒右手，毘沙門 天王即授與金鋌，又告之曰： |
At that time, the chicken head stretched out his right hand, and the king of Bishamon gave him the gold collar and said: |
「自以此金鋌 投于地上。」 |
Since then this golden collar has been thrown to the ground. |
是時，梵志即投于地上，乃成 百千兩金。 |
At that time, Brahma Zhi was thrown to the ground and turned into hundreds of thousands taels of gold. |
毘沙門天王報曰： |
King Bishamon reported: |
「汝持此金鋌 入城中買種種飲食，持來此間。」 |
Take this gold collar and go into the city to buy all kinds of food and drink, then come here with it. |
是時，梵志 受天王教，即持此金入城買種種飲食， 持來厨所。 |
At that time, Brahma received the instructions from the King of Heaven and took this gold into the city to buy various foods and drinks and brought it to the kitchen. |
是時，毘沙門天王沐浴梵志，與 著種種衣裳，手執香火，教白： |
At that time, King Bishamon bathed in Brahma, wore various kinds of clothes, held incense in his hand, and taught: |
「時到，今正是 時，願尊屈顧。」 |
The time has come, and now is the time. I would like to deign to consider it. |
是時，梵志即受其教，手執香 爐而白： |
At that time, Brahma Zhi received his teachings and held the incense burner in his hand and said: |
「時到，唯願屈顧。」 |
When the time comes, I am willing to bow down and take care of you. |
爾時，世尊以知 時至，著衣持鉢，將諸比丘眾往至講堂所， 各次第坐，及比丘眾亦次第坐。 |
At that time, knowing that the time had come, the World-Honored One put on his robes and held an alms bowl, and led all the monks to the lecture hall. They sat down one by one, and the other monks also sat down one after another. |
是時，雞頭梵 志見飲食極多，然眾僧復少，前白世尊言： |
At that time, the chicken-headed Brahma saw that there was a lot of food and drink, but the number of monks was reduced. He came forward and said to the World Honored One: |
「今 日食飲極為豐多，然比丘僧少，不審云何？」 |
Today there is a lot of food and drink, but there are only a few monks and monks. Why don't you think about it? |
世尊告曰： |
The World Honored One said: |
「汝今，梵志！手執香爐，上高臺上， 向東、南、西、北，並作是說： |
"Now you, Brahma Zhi, hold the incense burner in your hand, go up to the high platform, look east, south, west, and north, and say this: |
『諸釋迦文佛弟子得 六神通，漏盡阿羅漢者，盡集此講堂。』 |
"All the disciples of Sakyamuni Buddha who have obtained the six supernatural powers and who are all Arhats will gather in this lecture hall. 』 |
」 |
|
梵志白 言「如是，世尊！」是時，梵志從佛受教，即上樓 上請諸漏盡阿羅漢。 |
Brahma said, "That's it, World Honored One!" At that time, Brahma received instructions from the Buddha and went upstairs to invite the Arahant who had eliminated all outflows. |
是時，東方有二十一 千阿羅漢，從東方來詣此講堂； |
At that time, there were twenty-one thousand Arhats from the east coming to this lecture hall; |
南方二十 一千，西方二十一千，北方二十一千阿羅 漢集此講堂。 |
Twenty thousand Arhats from the south, twenty thousand from the west, and twenty thousand Arhats from the north gathered in this lecture hall. |
爾時，講堂上有八萬四千阿羅 漢集在一處。 |
At that time, there were 84,000 Arhats gathered in the lecture hall. |
是時，頻毘娑羅王將諸群 臣至世尊所，頭面禮足及禮比丘僧。 |
At that time, King Bimbisara brought all the ministers to the Blessed One and bowed to the bhikkhus and monks. |
是時， 雞頭梵志見比丘僧已，歡喜踊躍，不能自 勝。 |
At that time, when the chicken-headed Brahma saw the monk, he was very happy and could not overcome himself. |
以飯食之具，飯佛及比丘僧，手自斟酌， 歡喜不辭。 |
Using the food utensils, the Buddha and the bhikkhus and monks used the food to eat with their own hands, rejoicing without hesitation. |
然故有遺餘之食，是時雞頭梵 志前白佛言： |
However, there was some food left over. At that time, Brahma with the Chicken Head came forward and said to the Buddha: |
「今飯佛及比丘僧，故有遺餘 飯食在。」 |
Now the Buddha and the monks are eating, so there is some food left. |
世尊告曰： |
The World Honored One said: |
「汝今可請佛及比丘僧 七日供養。」 |
You can now ask the Buddha and the monks to make offerings to you for seven days. |
梵志對曰： |
Fanzhi said: |
「如是，瞿曇！」是時，雞頭 梵志即前長跪，白世尊言： |
"That's it, Qu Tan!" At that moment, the chicken-headed Brahma Zhi knelt in front of him and said to the World Honored One: |
「今請佛及比丘 僧七日供養，自當供給衣被、飯食、床敷臥 具、病瘦醫藥。」 |
Now I ask the Buddha and the monks to make offerings to you for seven days. They will provide you with clothing, quilts, food, beds, bedding, and medicine for the sick and thin. |
爾時，世尊默然受請。 |
At that time, the World Honored One accepted the invitation silently. |
爾時，大 眾之中有比丘尼名舍鳩利。 |
At that time, there was a bhikshuni named Sajuri among the crowd. |
是時，比丘尼 白世尊言： |
At that time, the bhikshuni said to the Buddha: |
「我今心中生念： |
"I am thinking in my heart right now: |
『頗有釋迦文佛弟 子漏盡阿羅漢不集此乎？』 |
"There are quite a lot of disciples of Sakyamuni Buddha, and all the Arhats are here, don't they?" 』 |
又以天眼觀東 方界，南方、西方、北方皆悉觀之，靡不來者， 皆悉運集。 |
Also, look at the eastern boundary with your heavenly eyes, and observe the south, west, and north. Those who are unable to come will all be gathered together. |
今此大會純是羅漢真人運集。」 |
This conference is purely a gathering of real Arhat movements. " |
世尊告曰： |
The World Honored One said: |
「如是，舍鳩利，如汝所言，此之大 會純是真人，東、西、南、北無不集者。」 |
In this case, Sajuri, as you said, this great gathering is purely of real people, gathering from the east, west, south, and north. |
爾時，世尊 以此因緣，告諸比丘： |
At that time, the World-Honored One, taking advantage of this cause and condition, told the monks: |
「汝等頗見比丘尼中 天眼徹覩，如此比丘尼等乎？」 |
You have seen that a bhikshuni has a piercing eye. How can a bhikshuni be like this? |
諸比丘對曰： |
The monks said to each other: |
「不 見也。 |
"I don't see you. |
世尊！」 |
World Honored One! " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我聲聞中第 一弟子天眼第一者，所謂舍鳩利比丘尼是。」 |
The number one disciple among my voice-hearers, the one with the greatest heavenly eye, is the so-called Bhikshuni Sajuri. |
時，雞頭梵志七日之中供養聖眾衣被、飯食、 床敷臥具、病瘦醫藥，復以華香散如來 上。 |
At that time, the Chicken-Headed Brahma made offerings to the saints for seven days, including clothing, quilts, food, beds, and medicine for the sick and thin, and scattered flowers and incense before the Tathagata. |
是時，此華在虛空中化作七寶交露臺。 |
At that time, this flower turned into a terrace of seven treasures in the sky. |
是時，梵志見交露臺已，歡喜踊躍，不能自 勝，前白佛言： |
At that time, Brahma Zhi met the acquaintance on the terrace. He was very happy and could not overcome himself. He came to the Buddha and said: |
「唯願世尊聽在道次，得作沙 門。」 |
I only hope that the World Honored One will listen to the teachings and become a recluse. |
爾時，雞頭梵志即得為道，諸根寂靜，自 修其志，除去睡眠，設眼見色亦不起想念； |
At that time, the chicken-headed Brahma will attain the path, all the faculties will be quiet, he will cultivate his mind by himself, get rid of sleep, and will not think of anything even if he sees the form with his eyes; |
其眼根亦無惡想流馳諸念而護眼根。 |
There are no evil thoughts flowing around the eyes and the eyes are protected. |
若耳 聞聲，鼻嗅香，舌知味，身知細滑，不起細滑 之想，意知法亦然。 |
If the ears hear the sound, the nose smells the fragrance, the tongue knows the taste, the body knows the smoothness, and cannot think of the smoothness, the same is true for the mind. |
是時，便滅五結蓋，覆蔽 人心者，令人無智慧； |
At that time, the five knots will be destroyed, covering the human heart and making people without wisdom; |
亦無殺害之意，而淨 其心，不殺，不念殺，不教人殺，手不執刀 杖，起仁慈之心向一切眾生； |
He also has no intention of killing, but purifies his heart, does not kill, does not think about killing, does not teach others to kill, does not hold a sword or stick in his hand, and has a compassionate heart towards all living beings; |
除去不與取， 不起盜心，而淨其意； |
Get rid of not giving and taking, don’t get rid of the heart of stealing, and purify your mind; |
恒有施心於一切眾 生，亦使不盜。 |
Always have the intention of giving to all sentient beings and avoid stealing. |
已不婬妷，亦復教人使不 婬； |
I have stopped being a promiscuous woman, and I am also teaching people not to be promiscuous; |
恒修梵行，清淨無瑕穢，於梵行中而 淨其心。 |
Constantly practice the holy life, be pure and free from impurities, and purify your mind in the holy life. |
亦不妄語，亦不教人使行妄語； |
Nor does he lie, nor does he teach others to lie; |
恒念至誠，無有虛詐誑惑世人，於中而淨 其心。 |
Constantly think sincerely, there is no falsehood to deceive the world, and in this way, one's heart can be purified. |
復非兩舌，亦不教人使兩舌。 |
It is no longer two-tongued, nor does it teach people how to use two tongues. |
若此 間語不傳至彼，設彼間語不傳至此，於 中而淨其意。 |
If the words here are not transmitted to the other, suppose the words between the other are not transmitted here, and the meaning is purified in the middle. |
於食知足，不著氣味，不著 榮色，不著肥白，但欲支其形體，使全其 命。 |
Being content with food has no smell, no luster, no fatness, but a desire to support its body and make full use of its life. |
欲除故痛，使新者不生，得修行道，長 處無為之地，猶如有男女，以脂膏塗瘡 者，但欲除愈故也。 |
If you want to get rid of the old pain, so that new ones will not be born, you can practice the path, and your strengths will be inactive, it is like a man or woman who applies grease to a sore, but wants to get rid of it and heal it. |
此亦如是，所以於食知 足者，欲使故痛除愈，新者不生。 |
This is also the case, so those who are content with food want to have the old pain healed and new ones not born. |
或復是時， 達曉行道，不失時節，不失三十七道品之 行。 |
Perhaps at this time, Daxiao will practice the Tao without losing the season and the thirty-seven qualities of Taoism. |
或坐、或行，除去睡眠之蓋； |
Either sitting or walking, removing the cover of sleep; |
或初夜時，或坐 或行，除去睡眠之蓋； |
In the first night, while sitting or walking, remove the cover of sleep; |
或中夜時右脇著地，脚 脚相累，繫意在明。 |
Or in the middle of the night, the right side of the body is on the ground, and the feet are tired, indicating that the intention is clear. |
彼復以後夜時，或坐、或經 行而淨其意。 |
The next night, he may sit or walk to purify his mind. |
是時，飲食知足，經行不失時 節，除去欲不淨想，無諸惡行，而遊初禪，有 覺、有觀； |
At that time, when you are satisfied with your food and drink, your meditation practice is in season, your desires are removed, and you are free from all evil deeds, you can practice the first jhana, with awareness and insight; |
息念、猗歡樂，而遊二禪； |
Stop thinking, rejoice, and wander into the second Zen; |
無有樂； |
There is no joy; |
護念清淨，自知身有樂，諸賢所求護念清淨 者而遊三禪； |
Keep your thoughts pure, and know that you are happy in your body. Those who have pure thoughts sought by all the sages will practice the three meditations; |
彼苦樂已滅，無有愁憂，無 苦無樂，護念清淨，遊於四禪。 |
The pain and joy have disappeared, there is no sorrow, no pain and no happiness, the mind is kept pure, and he wanders in the four jhanas. |
彼以三昧心， 清淨無瑕穢，亦得無所畏。 |
With his samadhi mind, he is pure and flawless and has no fear. |
復得三昧，自 憶無數世事，彼便憶過去之事。 |
After regaining samadhi, he recalls countless past events. |
若一生、二生、 三生、四生、五生、十生、二十生、三十生、四十生、五 十生、百生、千生、萬生、數千萬生、成劫、敗劫、成 敗之劫，我曾生彼處，姓某、字某，食如此之 食，受如是苦樂，壽命長短，彼死此生，死此生 彼，因緣本末，皆悉知之。 |
If it is one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, a hundred lives, a thousand lives, ten thousand lives, tens of millions of lives, a kalpa , calamities of failure, calamities of success and failure, I was born there, with a certain surname and a certain given name, eating such food, experiencing such joys and sorrows, how long my life span was, this life after death, this life after death, and the origin and end of this, all of which are fully understood. |
彼復以三昧心清淨 無瑕穢，得無所畏，觀眾生類生者、死者。 |
With his samadhi mind pure and flawless, he is fearless and looks at the living and the dead. |
彼 復以天眼觀眾生類，生者、死者，善趣、惡趣， 善色、惡色，若好、若醜，隨行所種，皆悉知之。 |
He then uses his heavenly eyes to observe all living beings, the living and the dead, good and bad destinations, good and evil forms, whether they are good or ugly, and he knows all of them according to their actions. |
或有眾生類身、口、意行惡，誹謗賢聖，造邪 業本，身壞命終，生地獄中。 |
There may be sentient beings who do evil with their body, speech, or mind, slander saints, and create evil karma. Their bodies will be destroyed and they will end up in hell. |
或復有眾生身、 口行善，不誹謗賢聖，身壞命終，生善處天 上。 |
Or there may be sentient beings who do good deeds with their bodies and words and do not slander saints. Their bodies will be destroyed and their lives will be reborn in heaven. |
復以清淨天眼觀眾生類若好、若醜，善 趣、惡趣，善色、惡色，皆悉知之，得無所畏，復 施心盡漏，後觀此苦，以實知之。 |
Again, with pure heavenly eyes, one can see all living beings, whether they are good or ugly, whether they are good or bad, good destinations or bad destinations, good colors or bad colors, and become fearless. Once again, the mind of giving has been completely drained, and then one can observe the suffering and understand it in reality. |
此是苦，此 是苦習、苦盡、苦出要，如實知之。 |
This is suffering, this is the habit of suffering, the end of suffering, the root of suffering, know it as it is. |
彼作是觀 已，欲漏心、有漏心、無明漏心得解脫。 |
Having done this contemplation, he will be freed from the outflow of desire, the outflow of desire, and the outflow of ignorance. |
已得解 脫，便得解脫智： |
Once you have achieved liberation, you will gain the wisdom of liberation: |
生死已盡，梵行已立，所作 已辦，更不復受胎，如實知之。 |
Birth and death have ended, the holy life has been established, what has been done has been done, and there is no more conception. Know it as it is. |
是時，雞頭梵 志便成阿羅漢。 |
At that time, the chicken-headed Brahma will become an Arhat. |
爾時，尊者雞頭聞佛所說， 歡喜奉行。 |
At that time, the Venerable Chicken Head heard what the Buddha said and followed it with joy. |
34.6 （六） |
34.6 (six) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「世間五事最不可 得。 |
"The five most unattainable things in the world are. |
云何為五？ |
Why is the cloud five? |
應喪之物欲使不喪者，此不 可得； |
If you want to prevent the loss of something that should be lost, this cannot be obtained; |
滅盡之法欲使不盡者，此不可得； |
If the Dharma of annihilation is attempted, it cannot be accomplished; this is unattainable; |
夫老之法欲使不老者，此不可得，夫病 之法欲使不病者，此不可得也； |
If you want to use the method of old age to prevent someone from getting old, this cannot be achieved; if you want to use the method of treating illness to prevent someone from getting sick, this cannot be achieved. |
夫死之法 欲使不死者，此不可得。 |
The method of death of husband If you want to make yourself immortal, this is not possible. |
是謂，比丘！有此 五事最不可得。 |
That’s right, bhikkhu! These five things are the most unattainable. |
若如來出世，若如來不出， 此法界恒住如故，而不朽敗，有喪滅之聲， 生、老、病、死。 |
If the Tathagata comes out of the world, or if the Tathagata does not come out, this Dharma Realm will always remain as before, without decay and destruction, and there will be no sound of loss, birth, old age, illness, and death. |
若生、若逝，皆歸於本。 |
If you live or die, they all return to their roots. |
是謂，比丘！ 此五難得之物。 |
That’s right, bhikkhu! These five rare things. |
「當求方便，修行五根。 |
"Seek convenience and practice the five faculties. |
云何 為五？ |
Why is it five? |
所謂信根、精進根、念根、定根、慧根。 |
The so-called root of faith, root of energy, root of mindfulness, root of concentration, and root of wisdom. |
是謂， 比丘！行此五根已，便成須陀洹； |
That means, Bhikkhu! Once these five faculties are developed, you will become Sotapanna; |
家家、一種， 轉進成斯陀含； |
Every family, one kind, turns into a sthagami; |
轉進滅五結使，成阿那含， 於彼般涅槃不來此世； |
Transform into the destruction of the five fetters and become an anagami. In that parinirvana, he will not come back to this life; |
轉進有漏盡，成無 漏心解脫、智慧解脫，自身作證而自遊化，更 不復受胎，如實知之。 |
Turn to the end of all outflows, achieve the liberation of a mind without leaks, and the liberation of wisdom. It will witness and swim on its own, and it will no longer be conceived, and it will be known as it really is. |
當求方便，除前五 事，修後五根。 |
You should seek convenience, eliminate the first five things, and cultivate the last five. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
34.7 （七） |
34.7 (seven) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「今有五人不可療 治。 |
"There are five people who cannot be cured today. |
云何為五？ |
Why is the cloud five? |
一者諛諂之人不可療治； |
First, a flatterer cannot be cured; |
姦 邪之人不可療治； |
Evil people cannot be cured; |
惡口之人不可療治； |
A bad-mouthed person cannot be cured; |
嫉 妬之人不可療治； |
A jealous person cannot be cured; |
無反復之人不可療 治。 |
People without recurrence cannot be cured. |
是謂，比丘！有此五人不可療治。」 |
That’s right, bhikkhu! There are five people who cannot be cured. " |
爾時，世 尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「姦邪惡口人， 嫉妬無反復， |
"Treacherous and evil talkers, jealousy has no recurrence, |
此人不可療， 智者之所棄。 |
This person cannot be cured and is abandoned by the wise. |
「是故，諸比丘！常當學正意，除去嫉妬； |
"Therefore, monks, always learn to have a right mind and get rid of jealousy; |
修行 威儀，所說如法，當知反復，識其恩養，小 恩尚不忘，何況大者，勿懷慳貪，又不自 譽，復不毀他人。 |
Practice majestic manners, speak according to the Dharma, know how to repeat it, recognize the kindness and support, never forget the small kindness, let alone the big one, don't be greedy, don't praise yourself, and don't destroy others. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
34.8 （八） |
34.8 (eight) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「昔者，釋提桓因告三 十三天曰： |
"In the past, Shi Tihuan said to Thirty-Thirteenth: |
『若諸賢與阿須倫共鬪時，設 阿須倫不如，諸天得勝者，汝等捉毘摩 質多羅阿須倫，將來至此，身為五繫。』 |
"If all the sages and Asurun are together, if Asurun is not as good as him and the conqueror of the heavens, you will capture Bhimachitara Asurun and come here in the future, and he will be in the fifth line." 』 |
是時，毘 摩質多羅阿須倫，復告諸阿須倫曰： |
At that time, Bhimozhitara Asurun again told all the Asuruns: |
『卿等！ 今日與諸天共鬪，設得勝者，便捉釋提桓 因，縛送此間。』 |
"Wait, sir!" Today I am going to fight with all the heavens. If the winner is achieved, I will capture Shi Tihuan and send him to this place. 』 |
比丘當知，爾時，二家共鬪，諸 天得勝，阿須倫不如。 |
Bhikkhus, you should know that at that time, when the two families joined forces, all the gods were victorious, but Ashulun was not as good as him. |
是時，三十三天躬捉 毘摩質多羅阿須倫王，束縛其身，將詣釋提 桓因所，著中門外，自觀彼五繫。 |
At that time, on the thirty-third day, he bowed down to capture King Bhimazhitara Ashulun, bound his body, put Yi Shi Ti Huanyin at his place, and put it outside the middle door, observing the five elements of his body. |
「是時，毘摩 質多羅阿須倫王便作是念： |
"At that time, King Bhimachitara Assurun thought as follows: |
『此諸天法整， 阿須倫所行非法，我今不樂阿須倫，便當 即住此諸天宮。』 |
"The laws of these heavens are harmonious, and Ashulun's actions are illegal. I am not happy with Ashulun now, so I will live in the palace of these heavens immediately." 』 |
是時，以生此念言： |
At that time, I thought this: |
『諸天法 整，阿須倫非法，我欲住此間。』 |
"The laws of the heavens are harmonious and Ashulun is lawless. I want to live here." 』 |
作此念已。 |
I have thought this. |
是時，毘摩質多羅阿須倫王便自覺知身無 縛繫，五欲而自娛樂。 |
At that time, King Bhimachitara Assurun realized that his body was free from bondage and he entertained himself with the five desires. |
設毘摩質多羅阿須倫 王生此念已，言： |
Suppose that the king of Bhimachitara Ashulun had this thought and said: |
『諸天非法，阿須倫法整，我 不用此三十三天，還欲詣阿須倫宮。』 |
"The laws of the heavens are illegal, and Ashulun's laws are rectified. I don't need these thirty-three days to go to Ashulun Palace." 』 |
是時， 阿須倫王身被五繫，五欲娛樂自然消滅。 |
At that time, King Ashulun's body was naturally destroyed by the five elements and the five pleasures of desire. |
「比 丘當知，纏縛之急，莫過此事； |
"Bhikkhus, you should know that there is nothing more urgent than being entangled; |
魔之所縛，復 甚於斯。 |
The bondage of the devil is worse than this. |
設與結使魔以被縛，動魔被 縛，不動魔不被縛。 |
Suppose the knot makes the demon bound, the movable demon is bound, and the immovable demon is not bound. |
是故，諸比丘！當求方便， 使心不被縛，樂閑靜之處。 |
Therefore, monks! You should seek convenience so that your mind is not bound and you can enjoy a quiet place. |
所以然者，此 諸結使是魔境界。 |
Therefore, these knots lead to the realm of demons. |
若有比丘在魔境界者， 終不脫生、老、病、死，不脫愁、憂、苦、惱。 |
If there is a bhikkhu who is in the realm of demons, he will never be free from birth, old age, illness, and death, nor will he be free from sorrow, worry, pain, and annoyance. |
我今說 此苦際。 |
Now I am talking about this difficult time. |
若復比丘心不移動，不著結使，便 脫生、老、病、死、愁、憂、苦、惱，我今說此苦際。 |
If a bhikkhu's mind does not move and does not adhere to the principles, he will be free from birth, old age, illness, death, sorrow, worry, suffering, and distress. I am talking about this period of suffering. |
是故， 諸比丘！當作是學，無有結使，越出魔 界。 |
Therefore, monks! Treat it as learning, without any ties, and transcend the demonic world. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
34.9 （九） |
34.9 (Nine) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者阿難至世尊所，頭面禮足，在 一面立。 |
At that time, the Venerable Ananda came to the Blessed One and stood on one side with his head bowed and his face bowed. |
是時，阿難白世尊言： |
At that time, Ananda said to the World Honored One: |
「夫言盡者，名 何等法言盡乎？」 |
What is the name of a man who has exhausted all the words of the Dharma? |
世尊告曰： |
The World Honored One said: |
「阿難！色者無為， 因緣而有此名； |
"Ananda! Color is inaction, and it has this name due to causes and conditions; |
無欲、無為，名滅盡法。 |
No desire, no action, is called the annihilation of the Dharma. |
彼盡 者，名曰滅盡。 |
Those who are completely destroyed are called annihilators. |
痛、想、行、識，無為、無作，皆是磨 滅之法，無欲、無污，彼滅盡者，故名滅盡。 |
Pain, thoughts, actions, consciousness, inaction, and action are all methods of annihilation. There is no desire and no pollution. Those who are annihilated are called annihilation. |
阿 難當知，五盛陰無欲、無作，為磨滅法； |
Ananda should know that the five abundant yins have no desire and no action, and are the dharma of annihilation; |
彼 滅盡者，名為滅盡。 |
That person who is annihilated is called annihilation. |
此五盛陰永以滅盡，更 不復生，故名滅盡。」 |
These five abundant yins will be destroyed forever, let alone be reborn, so they are called annihilation. " |
是時，尊者阿難聞佛所 說，歡喜奉行。 |
At that time, the Venerable Ananda heard what the Buddha said and followed it with joy. |
34.10 （一〇） |
34.10 (10) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，生漏梵志往至世尊所，頭面禮足， 在一面坐。 |
At that time, the Brahma-Zhi who was born came to the place where the Blessed One was. He bowed his head, his face and his feet, and sat on one side. |
是時，生漏梵志白世尊言： |
At that time, the Venerable Master Bai said: |
「云何， 瞿曇！有何因緣，有何宿行，使此人民之類 有盡、有滅、有減少者？ |
"Why, Qu Tan! What causes and conditions, what past deeds, have caused this people and their kind to come to an end, to perish, to diminish? |
本為城廓，今日已壞； |
It was originally a city wall, but today it is ruined; |
本有人民，今日丘荒。」 |
There used to be people, but today the hills are deserted. " |
世尊告曰： |
The World Honored One said: |
「梵志！欲知 由此人民所行非法故，使本有城廓，今日 磨滅，本有人民，今日丘荒，皆由生民慳貪 結縛習行，愛欲之所致故，使風雨不時， 雨以不時，所種根栽，不得長大，其中人民 死者盈路。 |
"Brahma Zhi! I want to know that because of the illegal actions of the people, the original city walls are now obliterated. The original people and today's deserted hills are all caused by the people's greed, greed, binding habits, and love and desire. The winds and rains come from time to time, and the rains come from time to time, and the roots planted cannot grow, and the dead people among them fill the road. |
梵志當知，由此因緣，使國毀壞， 民不熾盛。 |
Brahma Zhi should know that due to this cause and condition, the country will be destroyed and the people will not prosper. |
「復次，梵志！人民之類所行非法，便 有雷電霹靂自然之應，天降雹雨，壞敗生 苗，爾時人民死者難計。 |
"Again, Brahmāzhi! When the people do illegal things, there will be natural responses like thunder, lightning, and thunderbolts. Hail and rain will fall from the sky. Destruction will cause seedlings to grow. At that time, people will die in incalculable numbers. |
復次，梵志！人民之類 所行非法，共相諍競，或以手拳相加，瓦石 相擲，各各自喪其命。 |
Again, Brahma! The people who committed illegal acts would quarrel with each other, or they would fight each other with their hands and fists, or throw rocks and rocks at each other, and each would lose his life. |
復次，梵志！彼人民之類 已共諍競，不安其所，國主不寧，各興兵眾 共相攻伐，至大眾死者難計。 |
Again, Brahma! The people of that country have been quarreling together and are uneasy about their place. The ruler of the country is not at peace. They have raised their own troops and attacked each other together, until the death of many people is incalculable. |
或有被刀 者，或有矟箭死者。 |
Some were stabbed with knives or killed with arrows. |
如是，梵志！由此因緣，使 民減少不復熾盛。 |
So, Brahma! Due to this cause and effect, the number of people decreased and they no longer prospered. |
復次，梵志！人民之類所行 非法故，使神祇不祐而得其便，或遭困厄， 疾病著床，除降者少，疫死者多。 |
Again, Brahma! The people's actions are illegal, so the gods do not bless them and they get what they want, or they are in trouble, and diseases take hold. Few of them are freed from the disease, but many die from epidemics. |
是謂，梵志！ 由此因緣，使民減少不復熾盛。」 |
That’s right, Brahma! Due to this reason, the people are reduced and no longer prosperous. " |
是時，生漏 梵志白世尊言： |
At that time, leakage occurred. Brahma Zhibai said: |
「瞿曇！所說甚為快哉！說此 人本減少之義。 |
"Qu Tan! What a joy to say! This means the reduction of human nature. |
實如來教，本有城廓，今日 磨滅； |
In fact, the Tathagata came to teach. There was originally a city wall, but it has been destroyed today; |
本有人民，今日丘荒。 |
There used to be people, but today the hills are deserted. |
所以然者，以 有非法，便生慳疾； |
Therefore, if there is illegality, there will be disease; |
以生慳疾，便生邪 業； |
If you suffer from illness, you will have evil karma; |
以生邪業，故便天雨不時，五穀不熟， 人民不熾，故使非法流行，天降災變，壞 敗生苗。 |
Because of evil karma, it rains from time to time, the grains are not ripe, and the people are not enthusiastic, so illegal activities are popular, disasters come from the sky, and corruption sprouts. |
彼以行非法，著貪慳疾，是時國 主不寧，各興兵眾，共相攻伐，死者叵計，故 使國土流荒，人民迸散。 |
He acted illegally and was greedy and ill. At that time, the ruler of the country was restless, and each raised his own troops to attack each other. The dead were not planned, so the country was desolate and the people were scattered. |
今日世尊所說甚 善！快哉，由非法故致此災患。 |
What a good thing the World Honored One said today! Fortunately, this disaster was caused by illegal means. |
正使為他所 捉，便斷其命，由非法故便生盜心； |
If an envoy is caught by him, his life will be cut off, and the intention to steal will arise due to illegality; |
以生盜 心，後為王殺； |
With the heart of being a thief, he will be killed by the king later; |
以生邪業，非人得其便，由此 因緣，便取命終，人民減少，故使無有城 廓之所居處。 |
The evil karma that arises is not a human being's convenience. Due to this cause and condition, one's life will end, and the number of people will decrease, so there will be no place to live without a city wall. |
「瞿曇！今日所出以自過多，猶 如僂者得申，盲者得眼目，冥中得明，無 目者為作眼目。 |
"Qu Tan! There are too many sources today, just like a crooked person getting Shen, a blind person getting eyes, a blind person getting light, and a blind person getting eyes. |
今沙門瞿曇無數方便而 說法，我今重自歸佛、法、眾，願聽為優婆塞， 盡形壽，不敢復殺。 |
Now the ascetic Qutan is preaching the Dharma with countless expedient methods. I now return myself to the Buddha, the Dharma, and all the people. I am willing to listen to you and become an Upasaka. I will not dare to kill you again until the end of my physical life. |
若沙門瞿曇見我若乘 象騎馬，我由恭敬。 |
If the ascetic Qutan sees me riding an elephant and riding a horse, I will respect him. |
所以然者，我為王波斯 匿、頻毘娑羅王、優填王、惡生王、優陀延王，受 梵之福，我恐失此之德。 |
Therefore, as king Pasānādā, King Bimbisara, King Udāmā, King of Evil Reborns, and King Udāyan, I receive the blessings of Brahman, but I fear that I will lose this virtue. |
設我偏露右肩時， 唯願世尊受我禮拜！設我步行時，見瞿曇 來，我當去履，唯願世尊受我等禮。」 |
If I expose my right shoulder, I only hope that the World Honored One will accept my worship! Suppose I see Qu Tan coming while I am walking. I should go and walk. I only hope that the World Honored One will accept my courtesy. " |
爾時， 世尊儼頭可之。 |
At that time, the World-Honored One looked up at him. |
是時，生漏梵志歡喜踊躍， 不能自勝，前白佛言： |
At that time, Brahma Zhi, who was born in Luo, was very happy and excited. Unable to overcome himself, he came to the Buddha and said: |
「我今重自歸沙門瞿 曇！唯願世尊聽為優婆塞。」 |
Now I am returning to the ascetic state. I only hope that the World-Honored One will listen to me as an Upasaka. |
爾時，世尊漸與說法，使發歡喜之心。 |
At that time, the World-Honored One gradually began to speak the Dharma, which made him feel happy. |
梵志 聞法已，即從坐起，便退而去。 |
After hearing the Dharma, Brahma stood up from his seat and then retreated. |
爾時，生漏梵志 聞佛所說，歡喜奉行。 |
At that time, the Brahma will arise. Hearing what the Buddha said, he joyfully followed it. |
增壹阿含經卷第二十六 |
The twenty-sixth volume of the Agama Sutra |
35.1 （一） |
35.1 (1) |
增壹阿含經卷第二十七 |
The twenty-seventh volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有人在邪見聚 者，有何相像？ |
“If someone gathers in wrong views, what is the like? |
有何相貌？」 |
What does it look like? " |
爾時，諸比丘白世 尊言： |
At that time, the monks said to the world: |
「如來是諸法之王，諸法之尊。 |
"The Tathagata is the king of all dharmas, the lord of all dharmas. |
善哉！世尊！ 當與諸比丘而說此義。 |
How good! World Honored One! This meaning should be explained to the monks. |
我等聞已，當奉行 之。」 |
We have heard it and should follow it. " |
世尊告曰： |
The World Honored One said: |
「汝善思念之，吾當為汝分 別其義。」 |
You are good at thinking about it, and I will distinguish its meaning for you. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」爾時，諸比丘 從佛受教。 |
World Honored One! "At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「在邪聚之人，當以五 事知之，以見五事則知此人為住邪聚。 |
"You should know five things about a person who is in an evil gathering. If you see these five things, you will know that this person is living in an evil gathering. |
云何為五？ |
Why is the cloud five? |
應笑而不笑，應歡喜時而不歡 喜，應起慈心而不起慈心，作惡而不恥， 聞其善語而不著意； |
You should laugh but not smile, be happy but not rejoicing sometimes, be compassionate but not compassionate, do evil without being ashamed, hear good words without paying attention; |
當知此人必住邪聚。 |
You should know that this person will definitely live in an evil gathering. |
若有眾生住邪聚者，當以此五事知之。 |
If there are sentient beings living in evil gatherings, you should know these five things. |
「復次，有眾生有住正聚者，有何相貌？ |
"Furthermore, what do living beings look like when they are living in the right gathering? |
有何 因緣？」 |
What's the reason? " |
爾時，諸比丘白佛言： |
At that time, the monks said to the Buddha: |
「如來是諸法之王， 諸法之尊。 |
"The Tathagata is the king of all dharmas, the lord of all dharmas. |
唯願，世尊！當與諸比丘而說此 義。 |
Only wish, World Honored One! This meaning should be explained to the monks. |
我等聞已，當奉行之。」 |
We have heard it and should follow it. " |
世尊告曰： |
The World Honored One said: |
「汝等善思 念之，吾當為汝分別其義。」 |
If you are good at thinking about it, I will distinguish its meaning for you. |
諸比丘對曰： |
The monks said to each other: |
「如 是。 |
"That's right. |
世尊！」爾時，諸比丘從佛受教。 |
World Honored One! "At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「在正聚之人，當以五事知之，以見五事則 知此人為住正聚。 |
"A person who lives in Zhenggather should know five things. If he sees five things, he will know that he lives in Zhenggather. |
云何為五？ |
Why is the cloud five? |
應笑則笑，應 歡喜則歡喜，應起慈心則起慈心，可恥 則恥，聞善著意； |
If you should laugh, you will laugh; if you should be happy, you will be happy; if you should have compassion, you will have compassion; if you are shameful, you will be ashamed; if you hear good things, you will have good intentions; |
當知此人已住正聚。 |
You should know that this person has already lived in Zhenggather. |
是 故，諸比丘！當除邪聚，住於正聚。 |
Yes, therefore, monks! Eliminate evil gatherings and live in the right gatherings. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
35.2 （二） |
35.2 (2) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「如來出現世時，必 當為五事。 |
"When the Tathagata appears in this world, he must do five things. |
云何為五？ |
Why is the cloud five? |
一者當轉法輪，二者 當度父母，三者無信之人立於信地，四者 未發菩薩意使發菩薩心，五者當授將來 佛決。 |
First, one should turn the Dharma wheel; second, one should save one's parents; third, those who have no faith should stand in a place of faith; fourth, those who have not yet aroused the Bodhisattva's will should arouse the Bodhisattva's heart; fifth, one should teach the Buddha's judgment in the future. |
若如來出現世時，當為此五事。 |
If the Tathagata appears in this world, he should do these five things. |
是故， 諸比丘！當起慈心向於如來。 |
Therefore, monks! Be kind to the Tathagata. |
如是，比丘！當 作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
35.3 （三） |
35.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五惠施不得其 福。 |
"There are five benefits that cannot be obtained by giving them. |
云何為五？ |
Why is the cloud five? |
一者以刀施人，二者以毒施 人，三者以野牛施人，四者婬女施人，五者 造作神祠。 |
The first is to use a knife to kill people, the second is to use poison to kill people, the third is to use buffalo to kill people, the fourth is to use prostitutes to kill people, and the fifth is to build a shrine. |
是謂，比丘！有此五施不得其福。 |
That’s right, bhikkhu! There will be no blessings from these five gifts. |
「比丘當知： |
"Monks should know: |
復有五施令得大福。 |
Five more orders will bring great blessings. |
云何為五？ |
Why is the cloud five? |
一者造作園觀，二者造作林樹，三者造作 橋梁，四者造作大船，五者與當來、過去造 作房舍住處。 |
One is used to create gardens, the second is used to create trees, the third is used to create bridges, the fourth is used to create large ships, and the fifth is used to create houses and residences related to the future and the past. |
是謂，比丘！有此五事令得其 福。」 |
That’s right, bhikkhu! These five things will bring you happiness. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「園觀施清涼， 及作好橋梁， |
"Improve the coolness of the garden and make good bridges. |
河津渡人民， 并作好房舍。 |
Hejin crossed the people and built good houses. |
彼人日夜中， 恒當受其福， |
That person should always receive his blessing day and night, |
戒定以成就， 此人必生天。 |
If the precepts are fulfilled, this person will be reborn in heaven. |
「是故，諸比丘！當念修行此五德施。 |
"Therefore, monks, please think of practicing these five virtues. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
35.4 （四） |
35.4 (four) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「女人有五力輕慢 夫主。 |
"A woman has five powers to look down upon her husband. |
云何為五？ |
Why is the cloud five? |
一者色力，二者親族之力， 三者田業之力，四者兒力，五者自守力。 |
The first is the power of sex, the second is the power of relatives, the third is the power of land, the fourth is the power of children, and the fifth is the power of self-defense. |
是謂 女人有此五力。 |
It means that women have these five powers. |
比丘當知，女人依此五力 已，便輕慢夫主。 |
Bhikkhus, you should know that if a woman relies on these five powers, she will look down upon her husband. |
設復夫以一力，盡覆蔽彼 女人。 |
Suppose that my husband could use all his strength to cover up that woman. |
云何為一力？ |
Why is Yun Yili? |
所謂富貴力也。 |
The so-called wealth and power. |
夫人以 貴色力不如，親族、田業、兒、自守盡不如也。 |
It is not as good as a wife to be noble, beautiful and powerful, and it is not as good to have relatives, land, children, and self-sufficiency. |
皆由一力，勝爾許力也。 |
It's all done by one force, and it can win with all your strength. |
「今弊魔波旬亦有五 力。 |
"This evil demon Bo Xun also has five powers. |
云何為五？ |
Why is the cloud five? |
所謂色力、聲力、香力、味力、細滑 力，夫愚癡之人著色、聲、香、味、細滑之法者， 不能得度波旬境界。 |
The so-called color power, sound power, fragrance power, taste power, and smoothness power. If a foolish person understands the power of color, sound, fragrance, taste, and smoothness, he will not be able to reach the state of Boxun. |
若聖弟子成就一 力，勝爾許力。 |
If a saintly disciple achieves one level of strength, it will be greater than yours. |
云何為一力？ |
Why is Yun Yili? |
所謂無放逸力。 |
The so-called no effort to let go. |
設賢聖弟子成就無放逸者，則不為色、聲、 香、味、細滑之所拘繫。 |
Suppose the disciples of the virtuous and sage achieve the goal of being free and unrestrained, and they will not be bound by color, sound, smell, taste, or smoothness. |
以不為五欲所繫，則 能分別生、老、病、死之法，勝魔五力，不墮魔 境界，度諸畏難，至無為之處。」 |
If you are not bound by the five desires, you will be able to distinguish between birth, old age, illness, and death, defeat the five demonic powers, avoid falling into the demonic state, and overcome all fearful difficulties to the point of inaction. " |
爾時，世尊便 說此偈： |
At that time, the World-Honored One spoke this verse: |
「戒為甘露道， 放逸為死徑， |
"Restraint is the path of nectar; disengagement is the path of death. |
不貪則不死， 失道為自喪。」 |
If you are not greedy, you will not die; if you lose track of the Tao, you will lose yourself. " |
佛告諸比丘： |
The Buddha told the monks: |
「當念修行而不放逸。 |
"Remember to practice without letting go. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
35.5 （五） |
35.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「女人有五欲想。 |
"Women have five desires. |
云 何為五欲想？ |
Cloud: What are the five desires? |
一者生豪貴之家，二者嫁 適富貴之家，三者使我夫主言從語用，四 者多有兒息，五者在家獨得由己。 |
One is to be born into a wealthy family, the other is to marry into a wealthy family, the third is to make my husband master the language, the fourth is to have many children, and the fifth is to be alone at home. |
是謂，比 丘！女人有此五事可欲之想。 |
That’s right, bhikkhu! Women have these five desirable things. |
「如是。 |
"That's right. |
比丘！我比 丘亦有五事可欲之想。 |
Bhikkhu! I, a bhikkhu, also have five things that I desire. |
云何為五？ |
Why is the cloud five? |
所謂禁戒、 多聞、三昧成就、智慧、智慧解脫。 |
The so-called abstinence, extensive learning, samadhi attainment, wisdom, and wisdom liberation. |
是謂，比丘！有 此五事可欲之法。」 |
That’s right, bhikkhu! There are these five ways to desire things. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「我生豪族種， 亦適富貴家， |
"I am born into a wealthy family, so I am suitable for a wealthy family. |
能役使夫主， 非福不剋獲。 |
Being able to serve your husband's master is a blessing. |
使我饒兒息， 香華自嚴飾， |
Allow me to spare my son's rest, and adorn myself with fragrant flowers, |
雖有此想念， 非福不剋獲。 |
Although I miss you like this, it is not a blessing. |
信戒而成就， 三昧不移動， |
Believe in the precepts and achieve success. Samadhi will not move. |
智慧亦成就， 懈怠而不剋。 |
Wisdom also achieves success, but laziness cannot overcome it. |
尋欲得道果， 不由生死淵， |
If you seek the path and the fruit of desire, you will not escape from the abyss of life and death. |
願欲至涅槃， 懈怠而不剋。 |
If you want to reach Nirvana, you will be lazy and unable to overcome it. |
「如是，諸比丘！當求方便，行於善法，除去不 善法，漸當前進，無有中悔之心。 |
"In this way, bhikkhus, you should seek expediency, practice good dharma, get rid of unwholesome dharma, and gradually move forward without any regrets. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
35.6 （六） |
35.6 (six) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有五時不應向人 禮。 |
"There are five times when you should not salute others. |
云何為五？ |
Why is the cloud five? |
若在偷婆中不應向禮，在 大眾中不應向禮，又在道路不應向禮， 病痛著床不應向禮，若飲食時不應向禮。 |
You should not be polite when you are sleeping with your wife, you should not be polite when you are in the crowd, you should not be polite when walking on the road, you should not be polite when you are in bed when you are sick, and you should not be polite when eating or drinking. |
是謂，比丘！有此五事不應向禮。 |
That’s right, bhikkhu! There are five things that should not be done with courtesy. |
「復有五事 知時之禮。 |
"There are five more things to know about the time. |
云何為五？ |
Why is the cloud five? |
不在偷婆中，不在 大眾中，不在道路，亦不病痛，復非飲食， 此應向禮。 |
Not among robbers, not among the crowd, not on the road, not suffering from illness, not eating and drinking, this should be done with courtesy. |
是故，諸比丘！當作方便，知時之 行。」 |
Therefore, monks! Take it as a convenience and know what to do when the time comes. " |
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. |
35.7 （七） |
35.7 (seven) |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，世尊告優 頭槃： |
At that time, the World-Honored One said: |
「汝今入羅閱城求少溫湯。 |
"You are now entering Luo Yue City to ask for Shao Wen Tang. |
所以然 者，如我今日脊患風痛。」 |
So, for example, I have wind pain in my spine today. " |
優頭槃白佛： |
Utoupan White Buddha: |
「如是。 |
"That's right. |
世尊！」是時，優頭槃受佛教已，到時著衣持 鉢，入羅閱城求湯。 |
World Honored One! "At that time, Utoupan had accepted Buddhism. When he arrived, he put on his clothes and took his alms bowl and went to Luoyue City to seek soup. |
爾時，尊者優頭槃便 作是念： |
At that time, the Venerable Utoupan thought as follows: |
「世尊有何因緣，使我求湯？ |
"World Honored One, what is the reason why I ask for soup? |
如來諸 結已盡，諸善普會。 |
All the ties of the Tathagata have been eliminated, and all good deeds have been universally gathered. |
然如來復作是語： |
However, the Tathagata repeated these words: |
『我今 患風。』 |
"I am suffering from wind disease today." 』 |
又復世尊不授姓名，當至誰家？」 |
Furthermore, if the World-Honored One does not give names, whose house should I go to? " |
是時， 尊者優頭槃以天眼觀羅閱城男子之類， 必應度者。 |
At that time, the Venerable You Toupan used his celestial eyes to observe the men of Luo Yue City, and he would surely save them. |
是時，見羅閱城中有長者名 毘舍羅，先不種善根，無戒、無信、邪見，於佛、 法、眾與邊見共相應。 |
At that time, I saw an elder named Vaisara in Luoyue City. He had no good roots, no precepts, no faith, and wrong views, and he was consistent with the Buddha, Dharma, and other people. |
彼便有此見： |
He had this view: |
無施、無 與、無有受者，亦復無有善惡果報，無今世、 後世、無父、無母，世無沙門、婆羅門等成就 者，於今世、後世自身作證而自遊化。 |
There is no giving, no giving, no receiving, and there are no good or evil consequences. There is no present or future life, no father, no mother. There are no ascetics, brahmans and other achievers in this world who can testify themselves in this life and the hereafter and evolve on their own. |
壽命 極短，餘五日之後當取命終。 |
The lifespan is extremely short, and one should die after five days. |
又事五道大 神。 |
It’s also about the five great gods. |
是時，優頭槃便作是念： |
At that time, Utoupan thought as follows: |
「如來必欲度此 長者。 |
"The Tathagata will definitely want to save this elder. |
所以然者，此長者命終之後，當生啼 哭地獄中。」 |
Therefore, after this elder dies, he will be reborn in the weeping hell. " |
是時，優頭槃便笑，五道大神遙見 笑，即隱其形而作人像，來至優頭槃所 而給使令。 |
At that time, Youtoupan smiled. Seeing the smile from afar, the five great gods concealed their forms and made human images. They came to Youtoupan and gave orders. |
是時，尊者優頭槃將此使人往 至長者門外住，默然不語。 |
At that time, the Venerable Utoupan sent this person to live outside the elder's door and remained silent. |
是時，長者遙見 有道人在門外立，即時便說此偈： |
At that time, the elder saw a Taoist man standing outside the door in the distance, and he immediately said this verse: |
「汝今默然住， 剃頭著袈裟， |
"You live in silence now, with your head shaved and your cassock on. |
為欲求何等， 因由何故來？」 |
What is the desire, and where does it come from? " |
爾時，優頭槃復以此偈報曰： |
At that time, Youtoupan responded with this verse and said: |
「如來無著尊， 今日患風發， |
"The Tathagata has no respect, I am suffering from wind and hair today. |
設有溫湯者， 如來欲洗浴。」 |
If there is a warm soup, the Tathagata wants to take a bath. " |
是時，長者默然不報。 |
At this time, the elder remained silent and did not retaliate. |
是時，五道大神告毘 舍羅先曰： |
At that time, the Five Great Gods told Vishara Xian: |
「長者可以湯相惠，必當獲福 無量，當得甘露之報。」 |
Elders can benefit each other with soup, and they will surely receive immeasurable blessings and be rewarded with nectar. |
是時，長者報曰： |
At this time, the elder reported: |
「我自 有五道大神，用此沙門為？ |
"I have five great gods. How can I use this ascetic? |
能加益何等事？」 |
What kind of benefits can be gained? " |
是時，五道大神便說此偈： |
At that time, the Five Great Gods said this verse: |
「如來當生時， 天帝來下侍， |
"When the Tathagata was born, the Emperor of Heaven came to serve him. |
更誰出是者， 能與共儔匹。 |
What's more, whoever is right will be able to match the common couple. |
用五道神為， 不能有所濟， |
Using the five gods to do something will not help. |
寧供養釋師， 便獲大果報。」 |
If you rather make offerings to the Buddha, you will receive great rewards. " |
爾時，五道大神復重語長者曰： |
At that time, the five great gods repeated their words to the elder: |
「汝好自守護 身、口、意行，汝不知五道大神之威力乎？」 |
You better protect your body, speech, mind and conduct. Don't you know the power of the Five Great Gods? |
是 時，五道大神即化作大鬼神形，右手執劍 語長者曰： |
At that time, the five great gods transformed into great ghosts and gods, holding a sword in their right hand, and said to the elder: |
「今我身者是五道大神，速與此 沙門湯，勿足稽留。」 |
I am now a great god of the Five Paths. Please come to me as soon as possible to drink the ascetic soup. Don't waste time. |
是時，長者便作是念： |
At this time, the elder thought: |
「甚 奇！甚特！五道大神乃供養此沙門。」 |
What a surprise! What a surprise! The five great gods are making offerings to this ascetic. |
即以香 湯授與道人，復以石蜜授與沙門。 |
That is to say, he gave it to Taoists with fragrant soup, and gave it to ascetics with stone honey. |
是時，五 道大神自執此香湯，共優頭槃至世尊所， 以此香湯奉上如來。 |
At that time, the five great gods took the fragrant soup and raised their heads together to the World Honored One. They offered this fragrant soup to the Tathagata. |
爾時，世尊以此香湯， 沐浴身體，風尋時差，更不增劇。 |
At that time, the World Honored One bathed his body in this fragrant soup, and the wind picked up the jet lag and did not aggravate it. |
是時，長者 後五日便取命終，生四天王中。 |
At that time, the elder will die five days later and be born among the Four Heavenly Kings. |
是時，尊者優 頭槃聞長者命終，即往至世尊所，頭面禮 足，在一面坐。 |
At that time, the Venerable Master heard that the elder had passed away. He went to the Blessed One's place, bowed his head, and sat down on one side. |
是時，優頭槃白如來言： |
At that time, the Tathagata Youtoupanbai said: |
「此長 者命終為生何處？」 |
Where will this elder end his life? |
世尊告曰： |
The World Honored One said: |
「此長者命終 生四天王中。」 |
This elder will live among the Four Heavenly Kings throughout his life. |
優頭槃白佛言： |
Utoupan said to the Buddha: |
「此長者於彼 命終當生何處？」 |
Where will this elder live? |
世尊告曰： |
The World Honored One said: |
「於彼命終當 生四天王中，三十三天，乃至生他化自在 天，於彼命終，復來生四天王中。 |
"At the end of his life, he will be reborn among the Four Heavenly Kings. For thirty-three days, he will even be reborn in the self-transformation heaven. At the end of his life, he will be reborn among the Four Heavenly Kings. |
此長者身， 六十劫中不墮惡趣，最後得作人身，剃除 鬚髮，著三法衣，出家學道，成辟支佛。 |
This elder's body will not fall into the lower realms for sixty kalpas. Finally, he will become a human body, shave off his beard and hair, wear the three dharma robes, become a monk and learn Taoism, and become a Pacceka Buddha. |
所以 然者，湯施之德，其福乃爾。 |
Therefore, the virtues given by Tang are its blessings. |
是故，優頭槃！恒念 浴眾僧，聞說道教。 |
That’s why, You Toupan! Constantly thinking about bathing the monks and hearing the Taoism. |
如是，優頭槃！當作是 學。」 |
If so, You Toupan! Think of it as learning. " |
爾時，尊者優頭槃聞佛所說，歡喜奉行。 |
At that time, the Venerable Utoupan heard what the Buddha said and followed it with joy. |
35.8 （八） |
35.8 (eight) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，有異比丘不樂修梵行，欲捨禁 戒還為白衣。 |
At that time, there was a strange bhikkhu who was not willing to practice the holy life and wanted to abandon the precepts and return to white robes. |
是時，彼比丘往至世尊所，頭 面禮足，在一面坐。 |
At that time, the bhikkhu went to where the Blessed One was and sat on one side with his head bowed and his feet bowed. |
爾時，彼比丘白世尊言： |
At that time, the bhikkhu said to the Buddha: |
「我今不樂修於梵行，欲捨禁戒還為白衣。」 |
"I am not happy to practice the holy life now. I want to give up my abstinence and return to white clothes." |
世尊告曰： |
The World Honored One said: |
「汝今何故不樂修梵行，欲捨禁 戒還為白衣？」 |
Why don't you want to practice the holy life now and want to abandon the precepts and return to white clothes? |
比丘報曰： |
The bhikkhu reported: |
「我今心意熾盛，身中 火燃。 |
"My mind is blazing now, and my body is on fire. |
若我見女人時，端正無雙，我爾時便 作是念： |
If when I see a woman, she is perfectly upright, I will think this: |
『使此女人與我共交。』 |
"Let this woman be with me." 』 |
又復作是念： |
Then read again: |
『此非正法，設我從此心者，則非正理。』 |
"This is not the right way. If I follow this mind, it is not right." 』 |
我爾 時復作是念： |
I then repeated this thought: |
『此是惡利，非為善利； |
"This is an evil benefit, not a good benefit; |
此是惡 法，非為善法。』 |
This is an evil dharma, not a good dharma. 』 |
我今欲捨禁戒還為白衣，沙 門禁戒實不可犯，我於俗人中可分檀布 施。」 |
Now I want to give up the forbidden precepts and wear white clothes. The forbidden precepts of ascetics cannot be broken. I can distribute sandalwood cloth among the lay people. " |
世尊告曰： |
The World Honored One said: |
「夫為女人有五種惡。 |
"There are five evil ways for a husband to be a woman. |
云何為 五？ |
Why is it five? |
一者穢惡，二者兩舌，三者嫉妬，四者瞋 恚，五者無反復。」 |
The first is filthiness, the second is double-tongue, the third is jealousy, the fourth is anger, and the fifth is no recurrence. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「非喜由財義， 現善內懷毒， |
"Happiness is not due to wealth and righteousness, but good deeds appear to be filled with poison. |
壞人趣道善， 如鷹捨污池。 |
A bad person is like a dirty pond in an eagle's house. |
「是故，比丘！當除不淨之想，思惟淨觀。 |
"Therefore, bhikkhu, you should get rid of impure thoughts and meditate on pure insights. |
比 丘思惟淨觀已，盡斷欲愛、色愛、無色愛、盡 斷無明、憍慢。 |
A bhikkhu who contemplates pure contemplation will put an end to desire, form, and colorlessness, as well as ignorance and conceit. |
汝今，比丘！欲從何生？ |
You are now, bhikkhu! Where do you want to be born? |
為從髮 生？ |
Why did it happen? |
然髮惡露不淨，皆由幻化誑惑世人。 |
However, lochia and impurity are caused by illusions and deceive the world. |
手、 爪、齒、形體之屬，乃無淨處，何者是真？ |
Hands, claws, teeth, and body attributes are not pure, so what is true? |
何者 是實？ |
Which one is true? |
從頭至足皆悉如是。 |
This is true from head to toe. |
肝、膽、五藏、有形 之物，無一可貪，何者是真？ |
Liver, gallbladder, five treasures, and tangible things, none of them can be coveted. Which one is real? |
汝今，比丘！欲從 何生，汝今善修梵行，如來正法必當盡苦， 人命極短不久存世，雖復極壽不過百 歲，所出無幾。 |
You are now, bhikkhu! Where do you want to be born? If you practice the holy life well now, the Tathagata's righteous Dharma will definitely end all suffering. Human life is very short and will not be around for a long time. Even if the life span is not more than a hundred years, there will be very little. |
「比丘當知，如來出世，甚為難 值，聞法亦難； |
"Bhikkhus, you should know that it is very difficult for the Tathagata to be born, and it is also difficult to hear the Dharma; |
受四大形，亦復難得； |
It is no longer rare to receive the four major forms; |
諸根具 足，亦復難得； |
It is no longer rare to have adequate faculties; |
得生中國，亦復難值； |
Being born in China is also extremely difficult; |
與善知 識相遭，亦復難得； |
Encountering good friends and knowledge is also rare; |
聞法亦難，分別義理，亦 復難得； |
It is also difficult to hear the Dharma, and it is even more difficult to discern its meaning; |
法法成就，此事亦難。 |
Even if the law is successful, this matter is also difficult. |
汝今，比丘！設 與善知識從事者，便能分別諸法，亦當與 人廣演其義。 |
You are now, bhikkhu! If you practice with good teachers, you will be able to distinguish various dharmas, and you should also explain their meaning to others. |
設當聞法已，則能分別，能分 別法已，則能說其義，無有欲想、瞋恚、愚癡 之想，以離三毒，便脫生、老、病、死，我今粗說 其義。」 |
If you listen to the Dharma, you will be able to distinguish it. If you can distinguish the Dharma, you will be able to explain its meaning. You will have no thoughts of desire, anger, or foolishness. If you are free from the three poisons, you will be free from birth, old age, illness, and death. I am now rough. Say what it means. " |
爾時，彼比丘從佛受教，便從坐起，禮 世尊足，便退而去。 |
At that time, the bhikkhu, having received instruction from the Buddha, stood up from his seat, bowed at the feet of the World Honored One, and then retreated. |
是時，彼比丘在閑靜之 處，思惟其法。 |
At that time, the bhikkhu was meditating on the Dharma in a quiet place. |
所以族姓之子剃除鬚髮，出 家學道，欲修無上梵行： |
Therefore, the sons of this clan shave off their beards and hair, become monks and learn Taoism, and wish to practice the supreme holy life: |
生死已盡，梵行已立， 所作已辦，更不復受胎，如實知之。 |
Birth and death have ended, the holy life has been established, all the work has been done, and there is no more conception. Know it as it is. |
爾時，彼 比丘便成阿羅漢。 |
At that time, that bhikkhu became an Arahant. |
爾時，彼比丘聞佛所說，歡 喜奉行。 |
At that time, the bhikkhu heard what the Buddha said and followed it with joy. |
35.9 （九） |
35.9 (Nine) |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，阿難、多耆 奢時到，著衣持鉢，入城乞食。 |
At that time, Ananda and Duoqi arrived at the time of Sheshe. They put on their clothes and took their alms bowls and went into the city to beg for food. |
是時，多耆奢 在一巷中見一女人，極為端正，與世奇特； |
At that time, Duo Qishe saw a woman in an alley, who was extremely upright and unusual in the world; |
見已，心意錯亂，不與常同。 |
Seeing this, my mind is confused and not the same as usual. |
是時，多耆奢即 以偈向阿難說： |
At that time, Duojishe said to Ananda in a verse: |
「欲火之所燒， 心意極熾然， |
"Burned by the fire of desire, the mind is extremely burning, |
願說滅此義， 多有所饒益。」 |
I would like to say that if you destroy this meaning, it will be of great benefit. " |
是時，阿難復以此偈報曰： |
At that time, Ananda replied with this stanza: |
「知欲顛倒法， 心意極熾然， |
"Knowing the desire to pervert the Dharma, my mind is extremely ardent, |
當除想像念， 欲意便自休。」 |
When imagination and thought are eliminated, desire will cease. " |
是時，多耆奢復以偈報曰： |
At that time, Duo Sheshe replied with a verse: |
「心為形之本， 眼為候之原， |
"The heart is the foundation of form, the eyes are the foundation of waiting, |
睡臥見扶接， 形如亂草萎。」 |
Seeing support when sleeping, the shape is like a tangle of withered grass. " |
是時，尊者阿難即前進，以右手摩多耆奢 頭。 |
At that time, the Venerable Ananda stepped forward and raised his head with his right hand, Modo. |
爾時，即說此偈： |
At that time, he said this verse: |
「念佛無貪欲， 度彼欲難陀， |
"Reciting the Buddha's name has no greed, and it is difficult to save those desires. |
覩天現地獄， 制意離五趣。」 |
The sky appears in hell, and the mind is separated from the five realms. " |
是時，多耆奢聞尊者阿難語已，便作是說： |
At that time, many elders heard the words of the Venerable Ananda and said this: |
「止！ 止！阿難！」俱乞食訖，還至世尊所。 |
"Stop! Stop! Ananda!" They all finished begging and returned to the Blessed One. |
是時，彼女人 遙見多耆奢便笑。 |
At that time, the woman laughed when she saw the old man in the distance. |
時，多耆奢遙見女人笑， 便生此想念： |
At that time, I saw a woman smiling in the distance, and I thought about it: |
「汝今形體骨立皮纏，亦如畫 瓶，內盛不淨，誑惑世人，令發亂想。」 |
Your current body, with its bones standing upright and wrapped in skin, is like a painted vase, filled with impure things. It is deceiving the world and causing people to think wildly. |
爾時，尊 者多耆奢觀彼女人，從頭至足，此形體中 有何可貪？ |
At that time, the Venerable Master took a look at that woman, from head to toe. What is there to covet in this body? |
三十六物皆悉不淨。 |
Thirty-six things are all unclean. |
今此諸物 為從何生？ |
Where did all these things come from? |
是時，尊者多耆奢復作是念： |
At that time, the Venerable Duojishe thought again: |
「我 今觀他形，為不如自觀身中，此欲為從何 生？ |
"Now that I'm looking at other people's shapes, why don't I look at my own body? Where does this desire come from? |
為從地種生耶？ |
To grow from the ground? |
水、火、風種生耶？ |
Are water, fire and wind seeds born? |
設從地 種生，地種堅強不可沮壞； |
Suppose the seeds grow from the ground. The seeds of the ground are strong and cannot be broken; |
設從水種生，水 種極濡不可獲持； |
If it were born from a water seed, the water seed would be too wet to be maintained; |
設從火種生，火種不 可獲持； |
Suppose it is born from fire, but fire cannot be maintained; |
設從風種生，風種無形而不可 獲持。」 |
Suppose it is born from the wind seed. The wind seed is invisible and cannot be held. " |
是時，尊者便作是念： |
At that time, the Venerable Master thought as follows: |
「此欲者，但從思 想生。」 |
This desire only arises from thoughts. |
爾時，便說此偈 （上文火種，類餘應少二字，本同未詳） ： |
At that time, he said this verse (the above words "fire", similar to "Ying Shao", the original version is unknown): |
「欲我知汝本， 但以思想生， |
"If I want to know your true nature, I can only use my thoughts to create it. |
非我思想汝， 則汝而不有。」 |
If I am not thinking about you, then you will not be there. " |
爾時，尊者多耆奢又說此偈，如思惟不淨 之想，即於彼處有漏心得解脫。 |
At that time, the Venerable Duojishe said this verse again, just like thinking about impure thoughts, the mind with outflows in that place will be liberated. |
時，阿難及 多耆奢出羅閱城至世尊所，頭面禮足， 在一面坐。 |
At that time, Ananda and many elders came out of Luoyue City to where the World Honored One was, bowing their heads, faces and feet, and sat on one side. |
是時，多耆奢白世尊言： |
At that time, Duojia said to the World Honored One: |
「我今快 得善利，以有所覺。」 |
I will gain good benefits now and feel enlightened. |
世尊告曰： |
The World Honored One said: |
「汝今云何自 覺？」 |
Why are you so conscious now? |
多耆奢白佛言： |
Many elders said to the Buddha: |
「色者無牢，亦不堅固，不 可覩見，幻偽不真； |
"Color has no firmness, is not solid, cannot be seen, is illusory but not real; |
痛者無牢，亦不堅固，亦 如水上泡，幻偽不真； |
Pain has no firmness, nor is it solid, it is like bubbles in water, illusory but not real; |
想者無牢，亦不堅固， 幻偽不真，亦如野馬； |
Thoughts have no prison and are not solid; illusions are not real, just like wild horses; |
行亦無牢，亦不堅固， 亦如芭蕉之樹，而無有實； |
It has neither firmness nor firmness in its movement, just like a banana tree without substance; |
識者無牢，亦不 堅固，幻偽不真。」 |
The one who knows has no prison, nor is it solid, and illusion is not real. " |
重白佛言： |
Chongbai Buddha said: |
「此五盛陰無牢， 亦不堅固，幻偽不真。」 |
These five abundant yin have no prison, nor are they solid. They are illusory and false but not real. |
是時，尊者多耆奢便 說此偈： |
At that time, the Venerable Duo Qishe said this verse: |
「色如聚沫， 痛如浮泡， 想如野馬， |
"The color is like foam, the pain is like floating bubbles, the thoughts are like wild horses, |
行如芭蕉， 識為幻法， 最勝所說。 |
Walking like a banana, recognizing the illusory Dharma, the best is what is said. |
思惟此已， 盡觀諸行， 皆悉空寂， |
Thinking about this, looking at all the actions, they are all empty and still. |
無有真正， 皆由此身， 善逝所說。 |
There is no truth, it is all said by this body. |
當滅三法， 見色不淨， 此身如是， |
When you destroy the three dharmas, you will see that the form is impure. This body is like this. |
幻偽不真， 此名害法， 五陰不牢， |
Illusion is not real, this name harms the Dharma, and the five Yins are not strong, |
已解不真， 今還上跡。 |
The explanation is not true, but the traces are still there. |
「如是。 |
"That's right. |
世尊！我今所覺正謂此耳。」 |
World Honored One! What I feel now is exactly what I call this ear. " |
世尊告曰： |
The World Honored One said: |
「善哉！多耆奢！善能觀察此五盛陰本。 |
"How good! What a noble person! You are good at observing these five abundant yin roots. |
汝今當 知，夫為行人當觀察此五陰之本，皆不牢 固。 |
You should know now that as a traveler, you should observe the roots of these five yins, they are not solid. |
所以然者，當觀此五盛陰時，在道樹 下成無上等正覺，亦如卿今日所觀。」 |
Therefore, when you observe these five abundant yins, you will achieve supreme enlightenment under the Tao tree, just like what you are observing today. " |
爾 時，說此法時，坐上六十比丘漏盡意解。 |
At that time, while this Dharma was being taught, sixty bhikkhus sat down and explained it with all their thoughts. |
爾 時，尊者多耆奢聞佛所說，歡喜奉行。 |
At that time, the Venerable Duojishe heard what the Buddha said and followed it with joy. |
35.10 （一〇） |
35.10 (10) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤 獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，僧迦摩長者子往至世尊所，頭 面禮足，在一面坐。 |
At that time, the elder Sengama's son went to where the World Honored One was and sat on one side with his head, face and feet bowed. |
是時，長者子白佛言： |
At that time, the elder said to the Buddha: |
「唯願 世尊聽在道次。」 |
I only hope that the World Honored One will listen to the instructions. |
是時，長者子即得為道，在 閑靜之處，剋己修行，成其法果。 |
At that time, the elder's son will attain the Tao, and in a quiet place, he will practice self-denial and achieve the results of the Dharma. |
所以族姓 子剃除鬚髮，出家學道： |
Therefore, the family members shaved off their beards and hair, became a monk and learned Taoism: |
生死已盡，梵行已立， 所作已辦，更不復受胎，如實知之。 |
Birth and death have ended, the holy life has been established, all the work has been done, and there is no more conception. Know it as it is. |
是時，僧 迦摩便成阿羅漢。 |
At that time, Sangha Kama became an Arhat. |
是時，在閑靜之處，便生 此念： |
At that time, in a quiet place, I had this thought: |
「如來出現甚為難遇，多薩阿竭時時 乃出，亦如優曇鉢花時時乃出。 |
"It is very rare for the Tathagata to appear. Dosa Aja appears from time to time, just like Udumbava flowers from time to time. |
此亦如是， 如來出現於世時時乃有，一切行滅亦復難 遇，出要亦難，愛盡、無欲、涅槃，此乃為要。」 |
This is also the case. The Tathagata appears in the world all the time. It is difficult to encounter the cessation of all formations. It is also difficult to get out of the key. The end of love, no desire, and Nirvana are the key. " |
爾 時，僧迦摩婦母聞女聟作道人，不復著 欲，捨於家累，又捐我女，如棄聚唾。 |
At that time, Sangjamo and his wife heard that their daughter had become a Taoist priest. They no longer had any desires and gave up their lives at home. They donated my daughter as if they were throwing away saliva. |
爾時， 此母往至女所，而語女曰： |
At that time, the mother went to her daughter's house and said to her: |
「汝聟實作道乎？」 |
Are you practicing Taoism? |
其女報曰： |
His daughter reported: |
「女亦不 詳 為作道不耶？」 |
The woman is also unknown. Why don't you do Taoism? |
其老母 曰： |
His old mother said: |
「汝今可自莊嚴著好衣裳，抱此男、女， 往至僧迦摩所。」 |
Now you can dress yourself up in good clothes, carry this man and woman in your arms, and go to Sangama's place. |
爾時，母及女共相將至僧 迦摩所。 |
At that time, the mother and daughter were about to arrive at Sanggama's place. |
爾時，尊者僧迦摩在一樹下結 加趺坐。 |
At that time, the Venerable Sangama was sitting in a knot under a tree. |
是時，婦、母二人在前，默然而立。 |
At this time, the wife and mother were standing in front of them in silence. |
是 時，老母及女觀僧迦摩從頭至足，而語僧 迦摩曰： |
At that time, the old mother and daughter looked at Seng Kamama from head to toe, and said to Seng Kamama: |
「汝今何故不與我女共語乎？ |
"Why don't you talk to my daughter now? |
今 此兒女由汝而生，汝今所為實為非理，人 所不許，汝今所思惟者，非是人行。」 |
Today, these children are born from you. What you are doing now is really unreasonable and not allowed by humans. What you are thinking about now is not what humans should do. " |
是時，尊 者僧迦摩即時便說此偈： |
At that time, the Venerable Sanghama immediately said this verse: |
「此外更無善， 此外更無妙， |
"Nothing else is good, nothing else is wonderful, |
此外更無是， 善念無過是。」 |
Besides, there is nothing wrong with it. There is nothing wrong with good thoughts. " |
是時，婦母語僧迦摩曰： |
At that time, the woman’s native speaker Sangama said: |
「我女今有何罪？ |
"What is my daughter's crime now? |
有 何非法？ |
What's illegal? |
今何故捨之出家學道？」 |
Why do you want to leave home and study Taoism now? " |
是時，僧迦 摩便說此偈： |
At that time, Sanghama said this verse: |
「臭處不淨行， 瞋恚好妄語， |
"A stinking place with unclean conduct, anger and a tendency to speak lies, |
嫉妬心不正， 如來之所說。」 |
Jealousy is not right, Tathagata said. " |
是時，老母語僧迦摩曰： |
At that time, the old native speaker Sangjama said: |
「非獨我女而有 此事，一切女人皆同此耳。 |
"My daughter is not the only one who has this problem. All women have this problem. |
舍衛城中人民之 類，見我女者，悉皆意亂，欲與交通，如渴欲 飲，覩無厭足，皆起想著。 |
The people in Savatthi City are all confused when they see my daughter. They are eager to communicate with her, as if they are thirsty and want to drink, and they are all thinking about her. |
汝今云何捨之學 道，方更謗毀？ |
Why do you want to abandon your studies now, only to slander them more? |
設汝今日不用我女者，汝所 生男、女，還自錄之。」 |
Suppose you don’t use my daughter today, and the boys and girls you give birth to will be recorded by yourself. " |
爾時，僧迦摩復說此偈： |
At that time, Sanghamo said this verse again: |
「我亦無男女， 田業及財寶， |
"I have no man or woman, no property, no treasure, |
亦復無奴婢， 眷屬及營從。 |
There are no more slaves, dependents, and camp followers. |
獨步無有侶， 樂於閑靜處， |
Walking alone without a companion, I am happy in a quiet place, |
行作沙門法， 求於正佛道。 |
Practice the Samana Dharma and seek the true path to Buddhahood. |
有男有女者， 愚者所習行， |
There are men and women, this is the practice of fools, |
我常無我身， 豈有男女哉。」 |
I always have no body, how can I be a man or a woman? " |
是時，婦、母、男、女聞說此偈已，各作是念： |
At that time, the woman, mother, man, and woman heard this verse and thought this: |
「如我今日觀察此意，必不還家。」 |
"If I observe this today, I will never return home." |
復更觀察 從頭至足，長歎息已，前自長跪，而作是語： |
After another observation, from head to toe, I sighed deeply, then I knelt down and said this: |
「設身、口、意所造非法者，盡共忍之。」 |
"Anything that is illegal with one's body, words, or thoughts must be tolerated together." |
即遶三 匝而退所在。 |
That is, go around three turns and retreat. |
是時，尊者阿難到時，著衣持 鉢，入舍衛城乞食，遙見老母及女而問之 曰： |
At that time, the Venerable Ananda arrived, dressed in robes and holding an alms bowl, and entered the acropolis to beg for food. He saw the old mother and daughter in the distance and asked them: |
「向者頗見僧迦摩乎？」 |
Have you met Sanghamamā? |
其老母報曰： |
His mother reported: |
「雖見 亦不為見。」 |
Although I see it, I don't want to see it. |
阿難報曰： |
Ananda reported: |
「頗共言語乎？」 |
Are we talking a lot? |
老母報 曰： |
The old mother reported: |
「雖共言語，不入我意。」 |
Although we share words, they don't suit my mind. |
是時，尊者阿難便 說此偈： |
At that time, the Venerable Ananda said this verse: |
「欲使火生水， 復使水生火， |
"If you want to make fire make water, make water make fire. |
空法欲使有， 無欲欲使欲。」 |
Empty dharmas want to make them exist, and desireless things want to make them exist. " |
是時，尊者阿難乞食已，還詣祇樹給孤獨園。 |
At that time, the Venerable Ananda had finished begging for food and returned to the Garden of Solitude. |
往至僧迦摩所，在一面坐。 |
Go to Sangama's place and sit on one side. |
語僧迦摩曰： |
Sangha Kama said: |
「已知如真法乎？」 |
"Do you know the true Dharma?" |
僧迦摩報曰： |
Sanghamo reported: |
「我已覺知如 真法也。」 |
I have become aware of the true Dharma. |
阿難報曰： |
Ananda reported: |
「云何覺知如真法乎？」 |
How can you be aware of the true Dharma? |
僧 迦摩報曰： |
Monk Kama reported: |
「色者無常，此無常義即是苦； |
"Color is impermanent, and this impermanence means suffering; |
苦 者即無我； |
Suffering means no self; |
無我者即是空也。 |
What is selfless is emptiness. |
痛、想、行、識皆 悉無常，此無常義即是苦； |
Pain, thoughts, actions, and consciousness are all impermanent, and this impermanence means suffering; |
苦即無我； |
Suffering is selflessness; |
無我 者即是空也。 |
To be without a self is to be empty. |
此五盛陰是無常義； |
These five Sheng Yin means impermanence; |
無常義者 即是苦義； |
The meaning of impermanence is the meaning of hardship; |
我非彼有，彼非我有。」 |
I do not have that, and that does not exist for me. " |
是時，僧 迦摩便說此偈： |
At that time, Sangkamo said this verse: |
「苦苦還相生， 度苦亦如是， |
"Suffering still arises from each other, and the same is true for overcoming suffering. |
賢聖八品道， 乃至滅盡處。 |
The eight-level path of sages and saints, even to the point of annihilation. |
更不還此生， 流轉天人間， |
Not to mention returning to this life, wandering between heaven and earth, |
當盡苦原本， 永息無移動。 |
When the original source of suffering is exhausted, it will never move. |
我今見空跡， 如佛之所說， |
I see empty traces now, as the Buddha said, |
今得阿羅漢， 更不受胞胎。」 |
Now that I have become an Arhat, I will not be born again. " |
是時，尊者阿難歎曰： |
At that time, the Venerable Ananda sighed and said: |
「善哉！如真之法善能決 了。」 |
How good! The true method is good enough to solve it. |
是時，阿難便說此偈： |
At that time, Ananda said this verse: |
「善守梵行跡， 亦能善修道， |
"One who is good at observing the holy deeds can also be good at cultivating the Tao. |
斷諸一切結， 真佛之弟子。」 |
Break all ties, disciple of the true Buddha. " |
爾時，阿難說此偈已，即從坐起而去。 |
At that time, Ananda finished saying this verse and stood up from his seat. |
往至 世尊所，頭面禮足，在一面立。 |
Go to where the World Honored One is, bow your head, face and feet, and stand on one side. |
爾時，阿難以 此因緣，具白世尊。 |
At that time, Ananda had this cause and condition to possess the White Lord. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「欲 平等論阿羅漢，當言僧迦摩比丘是也。 |
"If we want to talk about Arhats equally, we should say that Bhikkhu Sangkaramo is the same. |
能 降伏魔官屬者，亦是僧迦摩比丘。 |
The one who can subdue demonic officials is also a bhikkhu, Sanghamo. |
所以然 者，僧迦摩比丘七變往降魔，今方成道。 |
Therefore, Bhikkhu Sangyamo went through seven transformations to subdue demons, and now he has attained enlightenment. |
自今已後，聽七變作道。 |
From now on, listen to the Seven Changes and teach the truth. |
過此限者，則為 非法。」 |
Anyone who exceeds this limit is illegal. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我聲聞中第一比丘能 降伏魔，今方成道者，所謂僧迦摩比丘 是。」 |
The first bhikkhu among my voice-hearers who can subdue demons and who has now attained enlightenment is the so-called Bhikkhu Sanghamama. |
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. |
增壹阿含經卷第二十七 |
The twenty-seventh volume of the Agama Sutra |
36.1 （一） |
36.1 (1) |
增壹阿含經卷第二十八 |
The twenty-eighth volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「隨時聽法有五功 德，隨時承受不失次第。 |
“There are five merits in listening to the Dharma at any time, and you can endure it at any time without losing the order. |
云何為五？ |
Why is the cloud five? |
未曾聞 者，便得聞之； |
Those who have never heard it will hear it; |
以得聞者，重諷誦之； |
For those who hear it, recite it again and again; |
見不 邪傾； |
See no evil tendency; |
無有狐疑； |
No doubt; |
即解甚深之義。 |
It means a profound meaning. |
隨時聽法 有五功德。 |
Listening to the Dharma at any time has five merits. |
是故，諸比丘！當求方便，隨時聽 法。 |
Therefore, monks! Seek convenience and listen to the Dharma at any time. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
36.2 （二） |
36.2 (2) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「造作浴室有五功德。 |
"There are five merits in building a bathroom. |
云何為五？ |
Why is the cloud five? |
一者除風，二者病得差，三者 除去塵垢，四者身體輕便，五者得肥白。 |
The first is to remove wind, the second is to cure diseases, the third is to remove dirt, the fourth is to make the body light, and the fifth is to make the body fat and white. |
是 謂，比丘！造作浴室有此五功德。 |
That’s right, bhikkhu! There are five merits in building a bathroom. |
是故，諸比 丘！若有四部之眾欲求此五功德者，當 求方便，造立浴室。 |
Therefore, monks! If there are people from the four tribes who desire these five merits, they should seek convenience and build a bathhouse. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
36.3 （三） |
36.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「施人楊枝有五功 德。 |
"There are five virtues in giving Yangzhi to others. |
云何為五？ |
Why is the cloud five? |
一者除風，二者除涎唾，三 者生藏得消，四者口中不臭，五者眼得清 淨。 |
The first one is to remove wind, the second one is to remove saliva and saliva, the third one is to eliminate the accumulation of life and death, the fourth one is to eliminate the bad smell in the mouth, and the fifth one is to have clear eyes. |
是謂，比丘！施人楊枝有五功德。 |
That’s right, bhikkhu! There are five merits in giving Yangzhi to others. |
若善男 子、善女人求此五功德，當念以楊枝用惠 施。 |
If a good man or woman seeks these five merits, he should think of using poplar branches as a gift. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
36.4 （四） |
36.4 (four) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等頗見屠牛之 人，以此財業後得乘車馬、大象乎？」 |
Have you ever seen a man who butchers an ox, and with this wealth he can ride on a chariot, horse, or elephant? |
諸比丘 對曰： |
The monks replied: |
「非也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「善哉！諸比丘！我 亦不見、不聞屠牛之人殺害牛已，得乘 車馬、大象。 |
"Excellent, bhikkhus! I have neither seen nor heard of a cow-slaughterer who kills a cow and rides on a chariot, horse or elephant. |
所以然者，我亦不見屠牛之人 得乘車馬、大象，終無此理。 |
Therefore, I don’t see the person who slaughters the cow riding on a chariot, horse, or elephant. It makes no sense. |
云何，比丘！汝等 頗見屠羊、殺猪，或獵捕鹿，如此之人作此 惡已，得此財業後得乘車馬、大象乎？」 |
Why, bhikkhu! Have you seen people slaughtering sheep, killing pigs, or hunting deer? After doing such evil, do you think they can ride on chariots, horses, or elephants after acquiring this wealth? " |
諸比 丘對曰： |
The monks replied: |
「非也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「善哉！諸比丘！我 亦不見、不聞屠牛之人殺害生類已，得 乘車馬、大象，終無此理。 |
"Excellent, bhikkhus! I have neither seen nor heard that people who slaughter cows kill living creatures and ride on chariots, horses, and elephants. There is no such thing as this. |
汝等比丘，若見殺 牛之人乘車馬者，此是前世之德，非今世 福也； |
Bhikkhus, if you see a man who kills an ox riding a chariot or a horse, this is a virtue from the past life, not a blessing in this life; |
皆是前世宿行所致也。 |
They are all caused by deeds in previous lives. |
汝等若見殺 羊之人得乘車馬者，當知此人前世宿福 之所種也。 |
If you see a person who kills sheep getting a ride on a chariot or horse, you should know that this person is the source of good fortune in his previous life. |
所以然者，皆由殺心不除故 也。 |
The reason why this is the case is because the murderous intention is not eradicated. |
何以故。 |
Why. |
若有人親近惡人，好喜殺生，種 地獄之罪。 |
If someone is close to evil people and likes to kill, he will commit the sin of hell. |
若來人中，壽命極短。 |
If you are born among humans, your life span will be extremely short. |
若復有人 好喜偷盜，種地獄罪，如彼屠牛之人，賤取 貴賣，誑惑世人，不按正法。 |
If there are people who like to steal and commit hell-related sins, they will be like those who slaughtered cows, taking them cheaply and selling them dearly, deceiving the world and not following the correct Dharma. |
屠牛之人亦 復如是，由殺心故，致此罪咎，不得乘車 馬、大象。 |
The same goes for those who slaughter cows. Because of their intention to kill, they are guilty of this crime and are not allowed to ride on chariots, horses, or elephants. |
是故，諸比丘！當起慈心於一切眾 生。 |
Therefore, monks! Have compassion for all sentient beings. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
36.5 （五） |
36.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時世尊與大比丘眾五百人俱。 |
At that time the World-Honored One was present together with five hundred great monks. |
爾時，釋提 桓因如屈申臂頃，來至世尊所，頭面禮足， 在一面坐。 |
At that time, Shiti Huanyin came to the World Honored One's place in a matter of seconds. He bowed his head, face, and feet, and sat on one side. |
爾時，釋提桓因白世尊言： |
At that time, Shi Tihuan said to the World Honored One: |
「如來亦 說： |
"The Tathagata also said: |
『夫如來出世必當為五事。 |
"The Tathagata must do five things when he comes into the world. |
云何為五？ |
Why is the cloud five? |
當 轉法輪； |
When turning the wheel of Dharma; |
當度父母； |
Be a parent; |
無信之人立於信地； |
Those who have no faith stand in a place of faith; |
未 發菩薩心令發菩薩意； |
If the Bodhisattva's mind is not aroused, the Bodhisattva's mind will be aroused; |
於其中間當受 佛決。 |
In the midst of it you should receive the Buddha's judgment. |
此五因緣如來出現必當為之。』 |
The appearance of the Tathagata of these Five Causes and Conditions must be done. 』 |
今如來 母在三十三天，欲得聞法，今如來在閻浮 里內，四部圍遶，國王人民皆來運集。 |
Now the Tathagata's mother is in the thirty-three heavens, and she wants to hear the Dharma. Now the Tathagata is in Jamburi, surrounded by the four tribes, and the king and the people have come to gather. |
善哉！ 世尊！可至三十三天與母說法。」 |
How good! World Honored One! You can preach to your mother on the thirty-third day. " |
是時，世尊默然 受之。 |
At that time, the World-Honored One accepted it silently. |
爾時，難陀、優槃難陀龍王便作是念： |
At that time, Nanda and Upananda Dragon King thought as follows: |
「此諸禿沙門在我上飛，當作方便，使不 陵易。」 |
"These bald ascetics are flying above me as a convenience to prevent the tomb from changing." |
是時，龍王便興瞋恚，放大火風，使 閻浮里內洞然火燃。 |
At that time, the Dragon King became angry and amplified the fire wind, causing the cave inside Jambuli to burn with fire. |
是時，阿難白佛言： |
At that time, Ananda said to the Buddha: |
「此 閻浮里內，何故有此烟火？」 |
Why are there such fireworks in Jamburi? |
世尊告曰： |
The World Honored One said: |
「此二 龍王便生此念： |
"Then the Dragon King had this thought: |
『禿頭沙門恒在我上飛，我 等當共制之，令不陵虛。』 |
"The bald ascetics are always flying above me, and we should work together to control them, so that they will not be in vain." 』 |
便興瞋恚，放此 烟火，由此因緣，故致此變。」 |
Then he became angry and set off these fireworks. Due to this reason, this change occurred. " |
是時，大迦葉即 從坐起，白世尊言： |
At that time, Kassapa stood up from his seat and said to the World Honored One: |
「我今欲往，與彼共戰。」 |
I want to go now and fight with him. |
世尊告曰： |
The World Honored One said: |
「此二龍王極為兇惡，難可受化， 卿還就坐。」 |
These two dragon kings are extremely vicious and difficult to be transformed, yet you still sit down. |
是時，尊者阿那律即從坐起，白 世尊言： |
At that time, the Venerable Anuruddha stood up from his seat and said to the World Honored One: |
「我今欲往降彼惡龍。」 |
Now I want to kill that evil dragon. |
世尊告曰： |
The World Honored One said: |
「此 二惡龍極為兇暴，難可受化，卿還就坐。」 |
These two evil dragons are extremely ferocious and difficult to be transformed. Why don't you sit down? |
是時，離越、尊者迦旃延、尊者須菩提、尊者優 陀夷、尊者婆竭，各從坐起，白世尊言： |
At that time, Li Yue, the Venerable Kaccayana, the Venerable Subhuti, the Venerable Udayi, and the Venerable Vagyal all stood up from their seats and said to the World Honored One: |
「我 今欲往降伏惡龍。」 |
Now I want to subdue the evil dragon. |
世尊告曰： |
The World Honored One said: |
「此二龍王極為 兇惡，難可受化，卿還就坐。」 |
These two dragon kings are extremely vicious and difficult to be transformed. Why don't you sit down? |
爾時，尊者大 目揵連即從坐起，偏露右肩，長跪叉手，白 佛言： |
At that time, the Venerable One stood up from his seat with his big eyes open, exposed his right shoulder, knelt down and crossed his hands, and said to the Buddha: |
「欲往詣彼，降伏惡龍。」 |
I want to go there and subdue the evil dragon. |
世尊告曰： |
The World Honored One said: |
「此二 龍王極為兇惡，難可降化，卿今云何化彼 龍王？」 |
These two dragon kings are extremely vicious and difficult to transform. How can you transform the other dragon king? |
目連白佛言： |
Mulianbai Buddha said: |
「我先至彼，化形極大，恐 怯彼龍，後復化形極為微小，然後以常法 則而降伏之。」 |
I went there first and took the form of a huge one. I was afraid of the dragon. Then I took the form of a very small one. Then I subdued it with the usual rules. |
世尊告曰： |
The World Honored One said: |
「善哉！目連！汝能堪 任降伏惡龍。 |
"Excellent! Maulian! You are worthy enough to subdue the evil dragon. |
然今，目連！堅持心意，勿興亂 想。 |
But now, Mulian! Stick to your heart and don't let your thoughts wander. |
所以然者，彼龍兇惡備觸嬈汝。」 |
Therefore, that dragon is ferocious and ready to touch you. " |
是時，目 連即禮佛足，屈申臂頃，於彼沒不現，往 至須彌山上。 |
At that time, Maudgalyayana bowed at the Buddha's feet, bowed his arms and appeared before him, heading to Mount Sumeru. |
爾時，難陀、優槃難陀龍王遶 須彌山七匝，極興瞋恚，放大烟火。 |
At that time, the dragon kings Nanda and Upana Nanda circled the seven slopes of Mount Sumeru, extremely angry and setting off fireworks. |
是時，目 連自隱本形，化作大龍王，有十四頭，遶須 彌山十四匝，放大火烟，當在二龍王上 住。 |
At that time, Maudgalyana revealed his true form and transformed into a great dragon king with fourteen heads. He circled fourteen times around Mount Sumeru, amplified the fire and smoke, and settled on the two dragon kings. |
是時，難陀、優槃難陀龍王見大龍王有 十四頭，便 懷 恐怖，自相謂言： |
At that time, Nanda and Upana Nanda Dragon King saw that the great dragon king had fourteen heads. They were filled with fear and said to themselves: |
「我等今日當 試此龍王威力，為審勝吾不乎？」 |
Today we are going to test the power of this Dragon King, in order to judge and defeat me, don't you think? |
爾時，難陀、 優槃難陀龍王以尾擲大海中，以水灑三 十三天，亦不著目連身。 |
At that time, Nanda and Upana Nanda Dragon King threw their tails into the sea and sprinkled them with water for thirty-three days, but they could not even catch their eyes or even their bodies. |
是時，尊者大目連復 以尾著大海水中，水乃至到梵迦夷天，并 復灑二龍王身上。 |
At that time, the Venerable Mahamulian reappeared and followed the water of the sea. The water even reached the Brahma Kayi Heaven and sprinkled the two dragon kings. |
是時，二龍王自相謂言： |
At that time, the two dragon kings said to each other: |
「我 等盡其力勢，以水灑三十三天； |
"We used all our strength to sprinkle water for thirty-three days; |
然此大龍 王復過我上去，我等正有七頭，今此龍王十 四頭； |
However, this great dragon king passed me up again. We used to have seven heads, but now this dragon king has fourteen heads; |
我等遶須彌山七匝，今此龍王遶須 彌山十四匝； |
We have circled Mount Sumeru seven times, and now this Dragon King has circled Mount Sumeru fourteen times; |
我今二龍王當共并力與共戰 鬪。」 |
I, the two dragon kings, will work together to fight together. " |
是時，二龍王極懷瞋恚，雷電霹靂放大 火炎。 |
At that time, the two dragon kings were extremely angry, and thunder and lightning amplified the flames. |
是時，尊者大目連便作是念： |
At that time, the Venerable Mahamulana thought as follows: |
「凡龍戰 鬪以火霹靂，設我以火霹靂共戰鬪者，閻 浮里內人民之類，及三十三天皆當被害。 |
"Whenever a dragon fights a dragon with a thunderbolt of fire, if I use a thunderbolt of fire to fight against the dragon together, the people of Jambudvipa and the thirty-three heavens will all be killed. |
我 今化形極小，當與戰鬪。」 |
I have transformed into a very small form now, and I am ready to fight with you. " |
是時，目連即化形使 小，便入龍口中，從鼻中出； |
At this time, Moulian transformed into a smaller body, entered the dragon's mouth, and came out from its nose; |
或從鼻入，從 耳中出； |
Or enter through the nose and exit through the ears; |
或入耳中，從眼中出； |
Or enter the ears, come out from the eyes; |
以出眼中， 在眉上行。 |
It comes out of the eyes and goes up the eyebrows. |
爾時，二龍王極懷恐懼，即作是 念： |
At that time, the two dragon kings were extremely frightened and thought as follows: |
「此大龍王極有威力，乃能從口中入，鼻 中出； |
"This great dragon king is extremely powerful. It can enter through the mouth and exit through the nose; |
從鼻入，眼中出。 |
Enter through the nose and exit through the eyes. |
我等今日實為不如。 |
It's really not as good as I can wait for today. |
我等龍種今有四生，卵生、胎生、濕生、化生，然 無有出我等者，今此龍王威力乃爾，不堪 共鬪，我等性命死在斯須。」 |
Our dragon species now have four births: oviparous, womb-born, wet-born, and transformation-born. However, there is no one who can surpass us. The power of this dragon king is so weak that we cannot fight together. Our lives will die here. " |
皆懷恐懼，衣毛 皆竪。 |
They are all fearful, and their hair stands on end. |
是時，目連以見龍王心懷恐懼，還 隱其形，作常形容，在眼 睫 上行。 |
At that time, Maudgalyana saw that the Dragon King was frightened, but he still hid his form, and made regular descriptions, moving up his eyelashes. |
是時，二龍 王見大目連，自相謂言： |
At that time, the two dragon kings saw Mahamulana and said to themselves: |
「此是目連沙門！亦非 龍王。 |
"This is the Samana Maudgalyana! Nor is he the Dragon King. |
甚奇！甚特！有大威力，乃能與我等共 鬪。」 |
Very strange! Shit! He has great power and can fight with us. " |
是時，二龍王白目連言： |
At this time, the Second Dragon King rolled his eyes and said: |
「尊者何為觸嬈 我乃爾，欲何所誡勅？」 |
What do you mean, sir? What do you want me to command you? |
目連報曰： |
Mulian reported: |
「汝等昨 日而作是念： |
"You were thinking this yesterday: |
『云何禿頭沙門恒在我上飛， 今當制御之。』 |
"Why is it that the bald-headed ascetics are always flying above me? Now I have to control them." 』 |
」 |
|
龍王報曰： |
The Dragon King reported: |
「如是，目連！」 |
That's right, Maud Lian! |
目連告 曰： |
Mulian told: |
「龍王當知，此須彌山者是諸天道路，非 汝所居之處。」 |
Dragon King, you should know that this Mount Sumeru is the path of the heavens and is not a place for you to live. |
龍王報曰： |
The Dragon King reported: |
「唯願恕之，不見重 責，自今以後更不敢觸嬈，興惡亂想，唯願 聽為弟子。」 |
I only wish to forgive him. I don't see any serious blame. From now on, I don't dare to offend Rao and have evil thoughts. I just wish to listen and become my disciple. |
目連報曰： |
Mulian reported: |
「汝等莫自歸我身，我 所自歸者，汝等便自歸之。」 |
Don't return to me. Where I return to you, you will return to me. |
龍王白目連： |
Dragon King Bai Mulian: |
「我 等今日自歸如來。」 |
I am waiting for the Tathagata to return home today. |
目連告曰： |
Mulian said: |
「汝等不可依 此須彌山，自歸世尊； |
"You must not rely on this Mount Sumeru to return to the World Honored One; |
今可共我至舍衛城， 乃得自歸。」 |
Now you can come with me to Savatthi City, and then you can return home on your own. " |
是時，目連將二龍王，如屈申 臂頃，從須彌山上至舍衛城。 |
At that time, Maudgalyayana led the two dragon kings, as fast as Qu Shen's arm, from Mount Sumeru to Savatthi City. |
爾時，世尊與 無央數之眾而為說法。 |
At that time, the World-Honored One preached the Dharma to countless people. |
是時，目連告二龍 王曰： |
At that time, Mu Lian told the two dragon kings: |
「汝等當知，今日世尊與無央數之眾 而為說法，不可作汝形至世尊所。」 |
You should know that today the Blessed One is preaching the Dharma to countless people. You are not allowed to come to the Blessed One in your form. |
龍王報 曰： |
The Dragon King reported: |
「如是，目連！」 |
That's right, Maud Lian! |
是時，龍王還隱龍形，化作人 形，不長不短，容貌端正，如桃華色。 |
At that time, the Dragon King still concealed his dragon form and transformed into a human form, neither long nor short, with an upright appearance, like a peach blossom. |
是時，目 連至世尊所，頭面禮足，在一面坐。 |
At that time, Maudgalyana came to where the World Honored One was, and sat on one side with his head bowed, his face bowed, and his feet bowed. |
是時，目 連語龍王曰： |
At that time, Mulian spoke to the Dragon King and said: |
「今正是時，宜可前進。」 |
Now is the time to move forward. |
是時，龍 王聞目連語，即從坐起，長跪叉手，白世尊 言： |
At that time, when the Dragon King heard Mulian's words, he stood up from his seat, knelt down and crossed his hands, and said to the World Honored One: |
「我等二族姓子，一名難陀，二名優槃 難陀，自歸如來，受持五戒，唯願世尊聽為 優婆塞，盡形壽不復殺生。」 |
We, the sons of the two clans, one named Nanda and the other named Upana Nanda, have returned to the Tathagata and uphold the five precepts. I only hope that the World Honored One will listen to me and be called Upasaka, and that I will never kill any living being until the end of my physical life. |
爾時，世尊彈指可 之。 |
At that time, the World-Honored One could reach it with a snap of his fingers. |
時，二龍王還復故坐，欲得聞法。 |
At that time, the two dragon kings returned to their old seats, hoping to hear the Dharma. |
爾時，波 斯匿王便作是念： |
At that time, King Pasnid thought as follows: |
「有何因緣，使此閻浮利 內烟火乃爾？」 |
What are the causes and conditions that cause the smoke and fire in this Jambuli to remain? |
是時，王波斯匿乘寶羽之車 出舍衛城，至世尊所。 |
At that time, King Pashenna rode out of Savatthi City in Precious Yu's chariot and arrived at the residence of the Blessed One. |
爾時，人民之類遙見 王來，咸共起迎： |
At that time, when the people saw the king coming from afar, they all rose up to welcome him: |
「善來，大王！可就此坐。」 |
Come here, Your Majesty! You can sit here. |
時，二 龍王默然不起。 |
At that time, the two dragon kings stood up silently. |
是時，波斯匿王禮世尊足， 在一面坐。 |
At that time, King Pasenadi bowed at the feet of the Blessed One and sat on one side. |
是時，大王白世尊言： |
At that time, the great king Bai Shizun said: |
「我今欲有 所問，唯願世尊事事敷演。」 |
I would like to ask something now, but I only hope that the World Honored One will do everything he wants to do. |
世尊告曰： |
The World Honored One said: |
「欲有 所問，今正是時。」 |
If you want to ask something, now is the time. |
波斯匿王白佛言： |
King Pasenadi said to the Buddha: |
「有何因 緣，令此閻浮里內烟火乃爾？」 |
What is the reason for the fireworks in Jamburi? |
世尊告曰： |
The World Honored One said: |
「難 陀、優槃難陀龍王之所造。 |
"Nanda, Upananda was created by the Dragon King Nanda. |
然今，大王！勿懷 恐懼，今日更無烟火之變。」 |
But now, Your Majesty! Don't be afraid, there will be no fireworks today. " |
是時，波斯匿王 便作是念： |
At that time, King Pasenadi thought as follows: |
「我今是國之大王！人民宗敬，名聞 四遠。 |
"I am now the great king of the country! The people respect me and my reputation is known far and wide. |
今此二人為從何來？ |
Where did these two people come from? |
見吾至此，亦不 起迎。 |
Seeing me here, you don't get up to greet me. |
設住吾境界者當取閉之； |
Those who live in my realm should close it; |
設他界來 者當取殺之。」 |
Anyone who comes from other realms should be killed. " |
是時，龍王知波斯匿心中所 念，便興瞋恚。 |
At that time, the Dragon King knew what Boshen was thinking, and he became angry. |
爾時，龍王便作是念： |
At that time, the Dragon King thought: |
「我等無 過於此王所，更欲反害吾身； |
"We have never surpassed this king's place, and we even want to harm myself; |
要當取此國 王及迦夷國人，盡取殺之。」 |
This king and the people of Kayi must be captured and killed. " |
是時，龍王即從 坐起，禮世尊足即便而去。 |
At that time, the Dragon King stood up from his seat, saluted the World Honored One and left immediately. |
離祇洹不遠， 便不復現。 |
Not far from Qihuan, it will not appear again. |
是時，波斯匿王見此人去，未久， 白世尊言： |
At that time, King Pasenadi saw this man leaving. Not long after, he said to the World Honored One: |
「國事猥多，欲還宮中。」 |
There are many obscene affairs in the country, and I want to return to the palace. |
世尊告曰： |
The World Honored One said: |
「宜知是時。」 |
"It's better to know when it's time." |
是時，波斯匿王即從坐起，便退 而去。 |
At this time, King Pasenadi stood up from his seat and retreated. |
告群臣曰： |
Tell the ministers: |
「向者二人為從何道去？ |
"Where are the two Xiangzhe going? |
速 捕取之。」 |
Capture it quickly. " |
是時，諸臣聞王教令，即馳走求之 而不知處，便還宮中。 |
At that time, after hearing the king's order, all the ministers rushed to look for him but did not know where he was, so they returned to the palace. |
是時，難陀、優槃難 陀龍王各生此念： |
At that time, each of Nanda and Upana Nanda Dragon King had this thought: |
「我等無過於彼王所，方 欲取我等害之。 |
"We have nothing better than that king, so he wants to take us and harm him. |
我等當共害彼人民，使 無遺餘。」 |
We shall harm that people together, leaving no one left behind. " |
是時，龍王復作是念： |
At this time, the Dragon King repeated his thoughts: |
「國中人民有 何過失？ |
"What's the fault of the people in this country? |
當取舍衛城人民害之。」 |
We should choose to harm the people of the Acropolis. " |
復重作是 念： |
To do it again and again is to read: |
「舍衛國人有何過失於我等？ |
"What wrong did the people of Sravasti do to us? |
當取王宮 官屬盡取殺之。」 |
The palace should be taken and all the officials and subordinates should be killed. " |
爾時，世尊以知龍王心中 所念，告目連曰： |
At that time, the World-Honored One, knowing what was in the mind of the Naga King, told Mulian: |
「汝今當救波斯匿王，無 令為難陀、優槃難陀龍王所害。」 |
Now you must save King Pasenadi, and do not let him be harmed by Nanda and Upa Nanda Dragon King. |
目連對曰： |
Mulian said to him: |
「如是。 |
"That's right. |
世尊！」是時，目連受佛教誡，禮世尊足， 便退而去； |
World Honored One! "At that time, Maudgalyayana received the Buddhist commandment, paid homage to the Blessed One, and then retired; |
在王宮上，結加趺坐，令身不 現。 |
In the palace, they sat down together, making themselves invisible. |
是時，二龍王雷吼霹靂，暴風疾雨，在王 宮上，或雨瓦石，或雨刀劍，未墮地之頃，便 為優鉢蓮華在虛空中。 |
At that time, the two dragon kings roared with thunder and thunder, and storms and rain fell on the palace, raining down tiles, stones, and swords. Before they fell to the ground, there were lotus flowers in the sky in the form of Ubolama. |
是時，龍王倍復瞋 恚，雨大高山於宮殿上。 |
At that time, the Dragon King became more angry and angry, and heavy rain fell on the palace. |
是時，目連復化使 作種種飲食。 |
At that time, Maudgalyana was reincarnated and made various kinds of food and drink. |
是時，龍王倍復瞋恚熾盛，雨諸 刀劍。 |
At that time, the Dragon King became more angry and fierce, raining down swords and swords. |
是時，目連復化使作極好衣裳。 |
At that time, Maudgalyana was reincarnated and made excellent clothes. |
是時，龍 王倍復瞋恚，復雨大沙礫石，在波斯匿 宮上，未墮地之頃，便化作七寶。 |
At that time, the Dragon King's anger doubled and rained down heavy sand and gravel again, which turned into seven treasures before they fell to the ground on the Pasani Palace. |
是時，波斯 匿王見宮殿中雨種種七寶，歡喜踊躍，不 能自勝，便作是念： |
At that time, King Pasirani saw various seven treasures raining down in the palace. He was very happy and excited. He couldn't help himself, so he thought as follows: |
「閻浮里內有德之人，無 復過我，唯除如來。 |
"No one who is virtuous in Jambuli can surpass me except the Tathagata. |
所以然者，我家中種 粳米一根上生，收拾得一斛米，飯以甘蔗 之漿，極為香美，今復於宮殿上雨七寶， 我便能作轉輪聖王乎！」是時，波斯匿王領 諸婇女收攝七寶。 |
So, if I grow japonica rice in my house and harvest a handful of dendrobium rice, the rice is made from sugar cane slurry, which is extremely fragrant and delicious. If I rain the seven treasures on the palace, I will be able to become a wheel-turning sage king! ” At that time, King Pasenadi led the servant girls to collect the seven treasures. |
是時，二龍王自相謂言： |
At that time, the two dragon kings said to each other: |
「今 將有何意？ |
"What will you do today? |
我等來時欲害波斯匿王，今日 變化乃至於斯。 |
When we came, we wanted to harm King Pasenadi, but today things have changed to this extent. |
所有力勢今日盡現。 |
All the power is revealed today. |
猶不能 動波斯匿王毫氂之分。」 |
It is still impossible to touch the divisions of King Bosni. " |
是時，龍王見大目 揵連在宮殿上結加趺坐，正身正意，形 不傾斜。 |
At that time, the Dragon King saw Damu Julian sitting cross-legged in the palace, with his body and mind upright and his posture not tilted. |
見已，便作是念： |
Seeing this, he thought: |
「此必是大目連之 所為也。」 |
This must be what Mahamulana did. |
是時，二龍王以見目連便退而 去。 |
At that time, the two dragon kings saw Mulian and retreated. |
是時，目連見龍去，還捨神足至世尊 所，頭面禮足，在一面坐。 |
At that time, Maudgalyana saw the dragon go away, and he went to the place where the World Honored One was, with his head and face bowed, and he sat down on one side. |
時，波斯匿王便作 是念： |
At that time, King Pasenadi thought as follows: |
「今此種種飲食不應先食，當先奉上 如來，然後自食。」 |
Now, you should not eat all kinds of food and drinks first. You should offer them to the Tathagata first, and then eat them yourself. |
是時，波斯匿王即車載珍寶， 及種種飲食，往至世尊所： |
At that time, King Pasenadi carried treasures and various kinds of food and drinks in his carriage and went to the Blessed One: |
「昨日天雨七寶及 此飲食，唯願納受。」 |
Yesterday it rained seven treasures and this food and drink. I am willing to accept it. |
爾時，大目揵連去如來不 遠，佛告王曰： |
At that time, Damu Kelian was not far away from the Tathagata. The Buddha told the king: |
「汝今可持七寶飲食之具，與 大目連。 |
"You can now hold the seven-jeweled utensil for eating and drinking, and hold the Mahamulana. |
所以然者，蒙目連恩，得更生聖 賢之地。」 |
Therefore, those who are blessed with eyes and grace can be reborn in the land of saints and sages. " |
波斯匿王白佛言： |
King Pasenadi said to the Buddha: |
「有何因緣，言我 更生？」 |
What's the reason for my rebirth? |
世尊告曰： |
The World Honored One said: |
「汝朝不至我所，欲得聽 法乎？ |
If you don't come to my place, do you want to hear the Dharma? |
爾時，有二人亦來聽法。 |
At that time, two people also came to listen to the Dharma. |
王生此念： |
Wang Sheng thought: |
『我於此國界，最為豪尊，眾人所敬，然此二 人為從何來？ |
"I am the most noble and respected person in this country, but where do these two people come from?" |
見我不起承迎。』 |
Seeing that I can't bear to welcome you. 』 |
」 |
|
時王白佛： |
King Baifo of the time: |
「實 然，世尊！」 |
Indeed, World Honored One! |
世尊告曰： |
The World Honored One said: |
「此亦非人，乃是難陀、優 槃難陀龍王。 |
"This is not a human being, but Nanda, Upana Nanda Dragon King. |
彼知王意，自相謂言： |
He knew the king's intention and said to himself: |
『我等無 過於此人王，何故反來害我？ |
I am no better than this human king, why would you harm me? |
要當方宜 滅此國界。』 |
It is appropriate to destroy this national border. 』 |
我等尋知龍王心中所念，即勅 目連： |
We seek to find out what the Dragon King is thinking, so we order Mulian: |
『今可救波斯匿王，無令為龍所害 也。』 |
"Now we can save King Pasani, and he will not be harmed by the dragon." 』 |
即受我教，在宮殿上，隱形不現，作此 變化。 |
That is to say, after receiving my teachings, he became invisible and did not appear in the palace, and made this change. |
是時，龍王極懷瞋恚，雨沙礫石於宮殿 上，未墮地之頃，化作七寶、衣裳、飲食之 具。 |
At that time, the Dragon King was extremely angry and rained sand and gravel on the palace. Before they fell to the ground, they turned into seven treasures, clothes, and food and drink utensils. |
由此因緣，大王！今日便為更生。」 |
This is the reason, Your Majesty! Today is the day of rebirth. " |
是時，波 斯匿王便懷恐怖，衣毛皆豎，前跪膝行至如 來前，而白佛言： |
At that time, King Pashnadi became frightened, his clothes and hair stood on end, he knelt down and walked to the Tathagata, and said to the Buddha: |
「唯願世尊恩垂過厚，得濟 生命。」 |
I only hope that the Lord's kindness will be too generous and that I will be able to save my life. |
復禮目連足，頭面禮敬： |
Return to the ceremony with eyes and feet, head and face saluted: |
「蒙尊之恩，得 濟生命。」 |
By the grace of the Lord, I can save my life. |
爾時，國王便說此偈： |
At that time, the king said this verse: |
「唯尊壽無窮， 長夜護其命， |
"Only the Lord has an infinite life, and protects his life through the long night. |
度脫苦窮厄， 蒙尊得脫難。」 |
To escape from misery and poverty, to be respected and to escape from difficulties. " |
是時，波斯匿王以天香華散如來身，便作 是說： |
At that time, King Pasenadi took the body of the Tathagata and said as follows: |
「我今持此七寶奉上三尊，唯願納受。」 |
I now hold these seven treasures and offer them to the three deities. I am only willing to accept them. |
頭面禮足，遶佛三匝，便退而去。 |
With bows and bows, he walked around the Buddha three times and then retreated. |
是時，世尊便 作是念： |
At that time, the World-Honored One thought as follows: |
「此四部之眾多有懈怠，替不聽法； |
"There are many of these four groups who are lazy and do not listen to the Dharma; |
亦不求方便，使身作證，亦不復求未獲 者獲，未得者得； |
Nor do we ask for convenience, so that we can bear witness, nor do we seek to obtain what we have not obtained, or to obtain what we have not obtained; |
我今宜可使四部之眾渴仰 於法。」 |
I should now make the people of the four tribes eager to admire the Dharma. " |
爾時，世尊不告四部之眾，復不將侍 者，如屈申臂頃，從祇桓不現，往至三十 三天。 |
At that time, the World-Honored One did not inform the people of the four tribes, and no longer sent his attendants. He just bowed his arms and disappeared, and he did not appear until the thirty-third day. |
爾時，釋提桓因遙見世尊來，將諸天 眾，前迎世尊，頭面禮足，請令就坐，並作 是說： |
At that time, Shitihuan saw the World-Honored One coming from a distance, and all the heavenly beings came forward to greet the World-Honored One. They bowed their heads, faces, and feet, asked him to sit down, and said this: |
「善來，世尊！久違覲省。」 |
Well come, World Honored One! It's been a long time since I visited you. |
是時，世尊便作是 念： |
At that time, the World-Honored One thought as follows: |
「我今當以神足之力自隱形體，使眾人 不見我為所在。」 |
I will now use my divine power to turn myself invisible so that no one can see where I am. |
爾時，世尊復作是念： |
At that time, the World-Honored One thought again: |
「我今 於三十三天，化身極使廣大。」 |
I am now on the thirty-third day, and my incarnation is extremely vast. |
爾時，天上善 法講堂有金石縱廣一由旬。 |
At that time, there was gold and stone in the lecture hall of the Good Dharma in heaven, which was one league wide in width. |
爾時，世尊石上 結加趺坐，遍滿石上。 |
At that time, the World Honored One was sitting on the stone with knots and a lotus, and the whole stone was covered. |
爾時，如來母摩耶將 諸天女至世尊所，頭面禮足，在一面坐。 |
At that time, Maya, the Tathagata's mother, brought all the celestial maidens to the World Honored One, bowed their heads, faces and feet, and sat on one side. |
並 作是說： |
And he said: |
「違奉甚久，今來至此，實蒙大幸，渴 仰思見，佛今日方來。」 |
It's been a long time since I've been here, and now I'm here. I'm really blessed. I long to look up and think about seeing the Buddha. He just came today. |
是時，母摩耶頭面禮足 已，在一面坐； |
At that time, the mother Maya had bowed her head and her face, and sat on one side; |
釋提桓因亦禮如來足，在一 面坐。 |
Shi Tihuan also bowed to the Tathagata's feet and sat on one side. |
三十三天禮如來足，在一面坐。 |
The Thirty-Three-Three-Year-Old Tathagata sat on one side. |
是時， 諸天之眾見如來在彼增益天眾，減損阿 須倫。 |
At that time, all the gods saw that the Tathagata was there to gain the gods and detract from Ashulun. |
爾時，世尊漸與彼諸天之眾說於妙 論，所謂論者： |
At that time, the World-Honored One gradually spoke to the people of the heavens about a wonderful discourse. The so-called lecturer: |
施論、戒論、生天之論，欲不淨想， 婬為穢惡，出要為樂。 |
The theory of giving, the theory of precepts, and the theory of rebirth in heaven. Desires are impure thoughts, and sexual intercourse is dirty and evil. It is pleasure to go out of the body. |
爾時，世尊以見諸來 大眾及諸天人心開意解，諸佛世尊常所說 法： |
At that time, the World-Honored One saw that the people and gods in the coming world had their minds enlightened and understood the Dharma that the Buddhas and World-Honored Ones always said: |
苦、習、盡、道，普與諸天說之。 |
Suffering, habituation, exhaustion, and Tao are universally spoken to all heavens. |
各於坐 上，諸塵垢盡，得法眼淨。 |
Everyone sits down, all dust and dirt are gone, and their Dharma eyes are pure. |
復有十八億天女之 眾而見道跡，三萬六千天眾得法眼淨。 |
Again, there are 1.8 billion heavenly ladies who can see the traces of the Way, and thirty-six thousand heavenly ladies have pure Dharma eyes. |
是 時，如來母即從坐起，禮如來足，還入宮中。 |
At that time, the Tathagata's mother immediately stood up from her seat, paid homage to the Tathagata, and returned to the palace. |
爾時，釋提桓因白佛言： |
At that time, Shi Tihuan said to the Buddha: |
「我今當以何食飯 如來乎？ |
"How should I eat now, Tathagata? |
為用人間之食，為用自然天食？」 |
To use human food or to use natural food? " |
世 尊告曰： |
The World Honored One said: |
「可用人間之食用食如來。 |
"You can eat the Tathagata with human food. |
所以 然者，我身生於人間，長於人間，於人間得 佛。」 |
Therefore, I was born in the human world, grew up in the human world, and became a Buddha in the human world. " |
釋提桓因白佛言： |
Shi Tihuan said to the Buddha: |
「如是，世尊！」是時，釋提 桓因復白佛言： |
"That's it, World Honored One!" At that time, Shakti Huanyin spoke to the Buddha again: |
「為用天上時節？ |
"To use the seasons in heaven? |
為用人間 時節？」 |
To use the human season? " |
世尊告曰： |
The World Honored One said: |
「用人間時節。」 |
Use human time. |
對曰： |
To say: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
是時，釋提桓因即以人間之食，復以 人間時節飯食如來。 |
At that time, Shakti Huanyin used the food of the human world, and again used the Tathagata to eat food according to the seasons of the human world. |
爾時，三十三天各各自 相謂言： |
At that time, each of the thirty-three gods said to each other: |
「我等今見如來竟日飯食。」 |
I am waiting to see the Tathagata having a meal every day. |
是時，世 尊便作是念： |
At that time, the World Honored One thought as follows: |
「我今當入如是三昧，欲使諸 天進便進，欲使諸天退便退。」 |
Now I am entering into such samadhi. If I want to make the gods advance, I will advance. If I want to make the gods retreat, I will retreat. |
是時，世尊以 入此三昧，進却諸天，隨其時宜。 |
At that time, the World-Honored One entered this samadhi and entered the heavens according to the time. |
是時，人間 四部之眾不見如來久，往至阿難所，白阿 難言： |
At that time, people from the four tribes in the human world, who had not seen the Tathagata for a long time, went to Ananda's place and said to Ananda: |
「如來今為所在？ |
"Where is the Tathagata now? |
渴仰欲見。」 |
Desire to see. " |
阿難報曰： |
Ananda reported: |
「我等亦復不知如來所在。」 |
"We no longer know where the Tathagata is." |
是時，波斯匿王、 優填王至阿難所，問阿難曰： |
At that time, King Pasenadi and King Utam came to Ananda's house and asked Ananda: |
「如來今日竟 為所在？」 |
Where is the Tathagata today? |
阿難報曰： |
Ananda reported: |
「大王！我亦不知如來所 在。」 |
Your Majesty! I don't know where the Tathagata is either. |
是時，二王思覩如來，遂得苦患。 |
At that time, the two kings thought about the Tathagata and suffered hardship. |
爾時，群 臣至優填王所，白優填王曰： |
At that time, all the ministers came to the king's residence, and the king said to you: |
「今為所患？」 |
Are you in trouble now? |
時王報曰： |
The king of the time reported: |
「我今以愁憂成患。」 |
Now I am troubled by my sorrow. |
群臣白王： |
The White King among the ministers: |
「云 何以愁憂成患？」 |
Why does sorrow lead to trouble? |
其王報曰： |
The king reported: |
「由不見如來 故也。 |
"That's why I don't see the Tathagata. |
設我不見如來者，便當命終。」 |
If I don't see the Tathagata, I will die. " |
是時，群 臣便作是念： |
At this time, the officials thought: |
「當以何方便，使優填王不令 命終？ |
"What method should be used to prevent King Youtian from dying? |
我等宜作如來形像。」 |
It is appropriate for us to make an image of the Tathagata. " |
是時，群臣白王 言： |
At that time, the ministers King Bai said: |
「我等欲作形像，亦可恭敬承事作禮。」 |
If we want to make an image, we can also respectfully accept the service and perform rituals. |
時， 王聞此語已，歡喜踊躍，不能自勝，告群臣 曰： |
At that time, when the king heard this, he jumped for joy and couldn't help himself. He told his officials: |
「善哉！卿等所說至妙。」 |
Excellent! What you have said is wonderful. |
群臣白王： |
The White King among the ministers: |
「當以何 寶作如來形像？」 |
What treasure should be used to make the image of the Tathagata? |
是時，王即勅國界之內諸奇 巧師匠，而告之曰： |
At that time, the king immediately ordered all the craftsmen and craftsmen in the country to tell him: |
「我今欲作形像。」 |
Now I want to make an image. |
巧匠對 曰： |
The craftsman said to me: |
「如是。 |
"That's right. |
大王！」 |
King! " |
是時，優填王即以牛頭栴 檀作如來形像高五尺。 |
At that time, King Utham made an image of the Tathagata five feet high using ox-headed sandalwood. |
是時，波斯匿王聞 優填王作如來形像高五尺而供養。 |
At that time, King Pasenadi heard that King Udeng made an image of the Tathagata five feet high and offered it to him. |
是時，波 斯匿王復召國中巧匠，而告之曰： |
At that time, King Pasniac summoned the skilled craftsmen of the country and told them: |
「我今欲 造如來形像，汝等當時辦之。」 |
Now I want to create an image of the Tathagata. You can do it at that time. |
時，波斯匿王 而生此念： |
At that time, King Pasni had this thought: |
「當用何寶，作如來形像耶？」 |
What treasure should be used to make an image of the Tathagata? |
斯須 復作是念： |
Si Xu repeats this thought: |
「如來形體，黃如天金，今當以金 作如來形像。」 |
The body of the Tathagata is as yellow as heavenly gold. Now we should use gold to make the image of the Tathagata. |
是時，波斯匿王純以紫磨金 作如來像高五尺。 |
At that time, King Pasenadi made a statue of the Tathagata five feet high out of pure purple polished gold. |
爾時，閻浮里內始有此二 如來形像。 |
At that time, the two images of the Tathagata began to appear in Jambuli. |
是時，四部之眾往至阿難所，白阿 難曰： |
At that time, people from the four tribes went to Ananda’s place and said to Ananda: |
「我等渴仰於如來，所思欲覲尊，如來 今日竟為所在？」 |
We yearn for the Tathagata and wish to pay homage to him. Where is the Tathagata today? |
阿難報曰： |
Ananda reported: |
「我等亦復不知 如來所在。 |
"We no longer know where the Tathagata is. |
但今共至阿那律所而問此義。 |
But now we went to Analawu together to ask about this meaning. |
所以然者，尊者阿那律天眼第一，清淨無瑕 穢，彼以天眼見千世界、二千世界、三千大千 世界，彼能知見。」 |
Therefore, the celestial eye of the Venerable Anuruddha is the first, pure and flawless. With his celestial eye, he can see thousands of worlds, two thousand worlds, and three thousand great thousand worlds. He can know and see. " |
是時，四部之眾共阿難往 至阿那律所，白阿那律曰： |
At that time, everyone from the four tribes went to Ananda's office together with Ananda. They said to Ananda: |
「今此四部之眾 來至我所，而問我曰： |
"Now people from the four tribes came to my place and asked me: |
『今日如來竟為所在？』 |
"Where is the Tathagata today? 』 |
唯願尊者以天眼觀如來今為所在！」 |
I only wish that the venerable one could see where the Tathagata is now with his heavenly eyes! " |
是時， 尊者阿那律報曰： |
At that time, the Venerable Analuddha reported: |
「汝等且止！吾今欲觀如來 竟為所在。」 |
Stop, please! I want to see where the Tathagata is now. |
是時，阿那律正身正意，繫念在 前，以天眼觀閻浮里內而不見之，復以 天眼觀拘耶尼、弗于逮、欝單曰而不見 之，復觀四天王、三十三天、豔天、兜術天、化 自在天、他化自在天，乃至觀梵天而不見 之。 |
At that time, Anuruddha straightened his body and mind, kept his mind in front, looked into the interior of Jambudvipa with his heavenly eyes, but did not see it. Then he looked at Koyani with his heavenly eyes, Fu Yutsa, and said that he did not see it. Then he looked at the four heavenly kings and thirty Three days, Yan Tian, Dou Shu Tian, Transformation Heaven, Other Transformation Heaven, and even Brahma Heaven without seeing it. |
復觀千閻浮地、千瞿耶尼、千欝單曰、千 弗于逮、千四天王、千豔天、千兜術天、千化自 在天、千他化自在天、千梵天，而不見如來。 |
Look again at Qianyanfudi, Qianjuyeni, Qianjudanyue, Qianfuyucha, Qiantianwang, Qianyantian, Qiandushutian, Qianhuazizitian, Qianhezizitian, and Qianbrahma Tian, but they are all gone. Tathagata. |
復 觀三千大千剎土而復不見。 |
Again he looked at the three thousand great lands and disappeared again. |
即從坐起語 阿難曰： |
He stood up from his seat and said, Ananda: |
「我今已觀三千大千剎土而不見 之。」 |
I have now looked at three thousand great thousand lands and yet I have not seen them. |
是時，阿難及四部之眾默然而止。 |
At that time, Ananda and everyone from the four tribes stopped in silence. |
阿難作 是念： |
Ananda said: |
「如來將不般涅槃乎？」 |
Will the Tathagata never reach parinirvana? |
是時，三十三天 各各自相謂言： |
At that time, each of the thirty-three days said to each other: |
「我等快得善利，唯願七佛常 現於世，天及世人多所潤益。」 |
We will gain good benefits soon. I only hope that the Seven Buddhas will always appear in the world, and that heaven and the world will benefit from them. |
或有天而 作是語： |
Maybe one day God will say this: |
「且置七佛，但使有六佛者，此亦甚 善。」 |
Although there are seven Buddhas, if there are six Buddhas, this is also very good. |
或有天子言： |
Perhaps the emperor said: |
「但使有五佛。」 |
But there are five Buddhas. |
或言： |
Or say: |
「四佛。」 |
Four Buddhas. |
或言： |
Or say: |
「三佛。」 |
Three Buddhas. |
或言： |
Or say: |
「二佛出現世者，多所潤益。」 |
When two Buddhas appear in the world, they will benefit a lot. |
時，釋提桓因告諸天曰： |
At that time, Shi Tihuan told the heavens: |
「且置七佛，乃至二 佛，但使今日釋迦文佛久住世者，則多所 饒益。」 |
Let's put seven Buddhas, or even two Buddhas, and make today's Sakyamuni Buddha live in the world for a long time, it will be of great benefit. |
爾時，如來意欲使諸天來，諸天便來， 意欲使諸天去，諸天便去。 |
At that time, if the Tathagata wishes to cause the gods to come, they will come; if he wishes to cause the gods to go, they will go away. |
是時，三十三天 各各自相謂言： |
At that time, each of the thirty-three days said to each other: |
「如來何故竟日而食？」 |
Why does the Tathagata eclipse the sun? |
是時，釋 提桓因告三十三天曰： |
At that time, Shi Tihuan told Thirty-Three-Day Planner and said: |
「如來今日食，以人間 時節，不用天上時節。」 |
The Tathagata eats today according to the human season, not the heavenly season. |
是時，世尊以經三 月，便作是念： |
At that time, the World-Honored One, after three months of meditation, thought as follows: |
「閻浮里人四部之眾不見吾 久，甚有虛渴之想。 |
"The people of the four tribes of Jambuli have not seen me for a long time, and they are very thirsty. |
我今當捨神足，使諸聲 聞知如來在三十三天。」 |
Now I will give up my spiritual power and let all voices know that the Tathagata is in the Thirty-three Heavens. " |
是時，世尊即捨神 足。 |
At that time, the World-Honored One gave up his spirit and was satisfied. |
時，阿難往阿那律所，白阿那律言： |
At that time, Ananda went to Anārūdī’s office and said to Anārīvī: |
「今四 部之眾甚有虛渴，欲見如來。 |
"Nowadays, people from the four tribes are very thirsty and want to see the Tathagata. |
然今如來不 取滅度乎？」 |
But is it true that the Tathagata is not going to attain annihilation? " |
是時，阿那律語阿難曰： |
At that time, Anuruddha said to Ananda: |
「昨夜有 天來至我所，云： |
"Last night someone came to my place and said: |
『如來在三十三天善法講 堂。』 |
"The Tathagata is in the Thirty-Three Heavens Good Dharma Lecture Hall. 』 |
汝今且止！吾今欲觀如來所在。」 |
You stop now! Now I want to observe where the Tathagata is. " |
是時，尊 者阿那律即結加趺坐，正身正意，心不移 動，以天眼觀三十三天，見世尊在壁方 一由旬石上坐。 |
At that time, the Venerable Anārüdha was sitting in knots and crouching, with his body and mind straight, and his mind unmoved. He looked at the thirty-three days with his celestial eyes, and saw the World Honored One sitting on a stone one league away from the wall. |
是時，阿那律即從三昧起， 語阿難曰： |
At that time, Anuruddha emerged from Samadhi and said to Ananda: |
「如來今在三十三天與母說法。」 |
The Tathagata is now speaking to my mother on the thirty-third day. |
是時，阿難及四部之眾歡喜踊躍，不能自勝。 |
At that time, Ananda and the people of the four tribes were joyful and excited, unable to overcome themselves. |
是時，阿難問四部眾曰： |
At that time, Ananda asked the four tribes: |
「誰能堪任至三十 三天問訊如來？」 |
Who is qualified to serve till the thirty third day to inquire about the Tathagata? |
阿那律曰： |
Analu said: |
「今尊者目連神足 第一，願屈神力往問訊佛。」 |
Now, the Venerable Maudgalyana is the first to possess the divine power. I am willing to bend my spiritual power to inquire about the Buddha. |
是時，四部之眾 白目連曰： |
At that time, the people of the four tribes Bai Mulian said: |
「今日如來在三十三天，唯願尊 者持四部姓名，問訊如來！又持此義往白 如來： |
"Today the Tathagata is on the thirty-third day. I only wish that the venerable one would hold the four names and inquire about the Tathagata! He also holds this meaning and goes to the Tathagata: |
『世尊在閻浮里內世間得道，唯屈威 神還至世間！』」 |
"The World-Honored One attained enlightenment in the world of Jambuli, but only the God of Quwei returned to the world!" 』』 |
目連報曰： |
Mulian reported: |
「甚善！諸賢！」 |
Very good! All sages! |
是時，目 連受四部之教，屈申臂頃，往至三十三天， 到如來所。 |
At that time, Maudgalyana received the teachings of the four schools, and in a matter of seconds, he went to the thirty-third place and arrived at the place of the Tathagata. |
是時，釋提桓因及三十三天遙見 目連來，諸天各生此念： |
At that time, Shiti Huanyin and Thirty-three Heavenly Sees Mulya Lana coming from afar, and all the heavens have this thought: |
「正是僧使？ |
"Is it the monk? |
若當是 諸王之使？」 |
What if you are the envoy of the kings? " |
是時，諸天皆起往迎： |
At this time, all the heavens rose up to welcome him: |
「善來，尊者！」 |
Come on, venerable sir! |
是 時，目連遙見世尊與無央數之眾而為說 法。 |
At that time, Maudgalyana saw the World-Honored One and countless people preaching the Dharma from a distance. |
見已，生此念： |
Seeing this, I thought: |
「世尊在此天中，亦復煩鬧。」 |
The World Honored One is no longer troubled in this heaven. |
目連往至世尊所，頭面禮足，在一面立。 |
Maudgalyana went to where the World-Honored One was, bowed his head, faced his feet, and stood on one side. |
爾 時，目連白佛言： |
At that time, Maudgalyana said to the Buddha: |
「世尊！四部之眾問訊如來； |
"World Honored One! The people of the four tribes inquire about the Tathagata; |
起居輕利，遊步康強。」 |
Life is light and profitable, travel is prosperous. " |
又白此事： |
Again, this matter: |
「如來生長 閻浮里內，於世間得道，唯願世尊還來至 世間，四部虛渴，欲見世尊！」 |
The Tathagata grew up in Jambudvipa and attained enlightenment in the world. I only hope that the World Honored One will come back to the world. My four parts are thirsty and want to see the World Honored One! |
世尊告曰： |
The World Honored One said: |
「使四 部之眾進業無惓。 |
"Let the people of the four tribes enter their business without fear. |
云何，目連！四部之眾遊 化勞乎？ |
Why, Mulian! Are the four tribes traveling together in vain? |
無鬪訟耶？ |
No lawsuit? |
外道異學無觸嬈乎？」 |
Isn’t it true that heretics and heterodox schools are untouchable? " |
目連報曰： |
Mulian reported: |
「四部之眾行道無惓。」 |
The people of the four tribes are safe in their conduct. |
「但，目連！汝 向者作是念言： |
"But, Maudgalyana! You should say this to me: |
『如來在此亦煩閙。』 |
"The Tathagata is also troubled here." 』 |
此事不 然。 |
This is not the case. |
所以然者，我說法時亦不經久，設我作 是念： |
Therefore, my teaching does not last long. Suppose I think like this: |
『欲使諸天來，便來； |
“If you want the heavens to come, then come; |
欲使諸天不來， 諸天則不來。』 |
If you want to prevent the heavens from coming, the heavens will not come. 』 |
目連！汝還世間，却後七日，如 來當往僧迦尸國大池水側。」 |
Mulian! Seven days after you return to this world, the Tathagata will go to the great pond in the country of the Sangha Corpse. " |
是時，目連屈 申臂頃，還詣舍衛城祇樹給孤獨園，往詣 四部眾，而告之曰： |
At that time, Mu Lian bowed his arms and extended his arms. He returned to the Acropolis and gave it to the lonely garden. He went to the four tribes and told them: |
「諸賢當知，却後七日，如 來當來下至閻浮里地僧迦尸大池水側。」 |
You sages should know that seven days after the death, the Tathagata will come down to the waterside of the large pond with Sangha's corpse in Jambuli. |
爾時，四部眾聞此語已，歡喜踊躍，不能自 勝。 |
At that time, when the four tribes heard this, they jumped for joy and couldn't help themselves. |
是時，波斯匿王、優填王、惡生王、優陀延王、 頻毘娑羅王，聞如來却後七日，當至僧 迦尸國大池水側，極懷歡喜，不能自勝。 |
At that time, seven days after King Pasenadi, King Upam, King Uttayan, and King Bimbisara heard about the Tathagata, they went to the waterside of the great pond in the kingdom of Sangyashi. They were extremely happy and could not overcome themselves. . |
是 時，毘舍離人民之眾，迦毘羅越釋種，拘夷羅 越人民之眾，聞如來當來至閻浮里地，聞 已，歡喜踊躍，不能自勝。 |
At that time, the people of Vaishali, the people of Kapila and the people of Koyira heard that the Tathagata was coming to Jambuli. When they heard this, they jumped for joy and could not overcome themselves. |
爾時，波斯匿集四 種之兵，詣池水側，欲見世尊。 |
At that time, Bosi gathered four kinds of soldiers and went to the water side of the pond to see the World Honored One. |
是時，五王皆 集兵眾往世尊所，欲得覲省如來及人民 之眾。 |
At that time, all the five kings gathered their troops and went to the Blessed One's place, hoping to have an audience with the Tathagata and the people. |
迦毘羅越釋皆悉往世尊所，及四部之 眾皆悉往世尊所，欲得見如來。 |
Kapilavasha all went to the Blessed One, and all the people from the four tribes went to the Blessed One, hoping to see the Tathagata. |
爾時，臨 七日頭，釋提桓因告自在天子曰： |
At that time, on the seventh day of the month, Shi Tihuan told the Emperor Zi Zai: |
「汝今從 須彌山頂至僧迦尸池水作三道路，觀 如來不用神足至閻浮地。」 |
Now you make three paths from the top of Mount Sumeru to the water of Sangha's Corpse Pond, and observe that the Tathagata reaches Jambuddha without having to use his divine feet. |
自在天子報曰： |
The Emperor Zi Zai reported: |
「此事甚佳，正爾時辦。」 |
"This is a very good thing, and it's just the right time." |
爾時，自在天子即化 作三道金、銀、水精。 |
At that time, the Emperor Zi Zi transformed into three golden, silver, and water essences. |
是時，金道當在中央，俠 水精道側、銀道側，化作金樹。 |
At this time, the golden path should be in the center, and the knights, water spirits, and silver paths will turn into golden trees. |
當於爾時，諸神 妙尊天，七日之中皆來聽法。 |
At that time, all the gods came to listen to the Dharma for seven days. |
爾時，世尊與數 千萬眾前後圍遶，而為說法，說： |
At that time, the World-Honored One, surrounded by tens of millions of people, spoke the Dharma and said: |
「五盛陰苦。 |
"The five prosperous yins are bitter. |
云何為五？ |
Why is the cloud five? |
所謂色、痛、想、行、識。 |
The so-called form, pain, thought, action, and consciousness. |
云何為色陰？ |
Why is the color Yin? |
所謂此四大身，是四大所造色，是謂名為 色陰也。 |
The so-called four major bodies are the colors created by the four major bodies, which is called color yin. |
「彼云何名為痛陰？ |
"What is the name of Tongyin? |
所謂苦痛、樂痛、 不苦不樂痛，是謂名為痛陰。 |
The so-called pain, pleasure and pain, neither pain nor pleasure, are called pain yin. |
「彼云何名想 陰？ |
What's the name of thinking about Yin? |
所謂三世共會，是謂名為想陰。 |
The so-called gathering of three generations is called Xiangyin. |
「彼云何名 為行陰？ |
"What's the name of this thing called Xingyin? |
所謂身行、口行、意行，此名行陰。 |
The so-called physical conduct, verbal conduct, and mental conduct are called Yin conducts. |
「彼 云何名為識陰？ |
What is the name of consciousness yin? |
所謂眼、耳、鼻、口、身、意，此名 識陰。 |
The so-called eyes, ears, nose, mouth, body, and mind are called consciousness yin. |
「彼云何名為色？ |
"What is the name of color? |
所謂色者，寒亦是色， 熱亦是色，飢亦是色，渴亦是色。 |
As for color, cold is also color, heat is also color, hunger is also color, and thirst is also color. |
「云何名為痛？ |
"What is the name of pain? |
所謂痛者，痛者名覺。 |
The so-called pain, pain is called consciousness. |
為覺何物？ |
Why do you feel something? |
覺苦、覺樂、 覺不苦不樂，故名為覺也。 |
Feeling pain, feeling joy, feeling neither pain nor joy, so it is called awakening. |
「云何名為想？ |
"What is the name of Yun Xiang? |
所謂想者，想亦是知。 |
The so-called thinker, thinking is also knowing. |
知青、黃、白、黑，知苦 樂，故名為知。 |
Zhiqing, yellow, white and black know the joys and sorrows, so they are called Zhi. |
「云何名為行？ |
"What is the name of "Yun"? |
所謂行者，能有 所成，故名為行。 |
The so-called walking person can achieve something, so it is called walking. |
為成何等？ |
Why? |
或成惡行，或成 善行，故名為行。 |
It may lead to evil deeds or good deeds, so it is called action. |
「云何名為識？ |
"What is the name of consciousness? |
所謂識，識別 是非，亦識諸味，此名為識也。 |
The so-called consciousness refers to identifying right and wrong, and also recognizing tastes. This is called consciousness. |
「諸天子當知， 此五盛陰，知三惡道、天道、人道； |
“All heavenly beings should know that these five abundant yins know the three evil realms, the heavenly realm and the human realm; |
此五盛陰 滅，便知有涅槃之道。」 |
When these five abundant yins are eliminated, one will know that there is a way to Nirvana. " |
爾時，說此法時，有六 萬天人得法眼淨。 |
At that time, when this Dharma was preached, sixty thousand heavenly beings obtained the Dharma eyes. |
爾時，世尊與諸天人說 法已，即從坐起，詣須彌山頂，說此偈： |
At that time, the World-Honored One had finished preaching the Dharma to the heavens and beings. He stood up from his seat, went to Mount Sumeru, and said this verse: |
「汝等當勤學， 於佛法聖眾， |
"You should study diligently and follow the Dharma and the saints, |
當滅死逕路， 如人鈎調象。 |
When the path of death is eliminated, it is like a human hook adjusting the image. |
若能於此法， 而無懈怠者， |
If you can do this without slacking off, |
便當盡生死， 無有苦原本。」 |
It is convenient to end life and death, and there is no original source of suffering. " |
爾時，世尊說此偈已，便詣中道。 |
At that time, the World-Honored One had finished speaking this verse and attained the Middle Way. |
是時，梵天 在如來右處銀道側，釋提桓因在水精道 側，及諸天人在虛空中散華燒香，作倡伎 樂，娛樂如來。 |
At that time, Brahma was on the right side of the silver path of the Tathagata, Shiti Huanyin was on the side of the water essence path, and all the gods and humans were scattering flowers and burning incense in the sky, performing music and music to entertain the Tathagata. |
是時，優鉢華色比丘尼聞如 來今日當至閻浮提僧迦尸池水側，聞已， 便生此念： |
At that time, the bhikshuni Upalhuase heard that the Tathagata was going to go to the waterside of Jambudvipa Sangha's corpse pool today. After hearing this, he had this thought: |
「四部之眾、國王、大臣、國中人民，靡 不往者。 |
"The people of the four tribes, the king, the ministers, and the people of the country are the ones who cannot move forward. |
設我當以常法往者，此非其宜。 |
Suppose I should go there in the usual way, but this is not appropriate. |
我 今當作轉輪聖王形容，往見世尊。」 |
I am now described as a wheel-turning holy king and go to see the World Honored One. " |
是時，優 鉢華色比丘尼還隱其形，作轉輪聖王形，七 寶具足。 |
At that time, the beautiful bhikshuni Ubowha still concealed her form and took the form of the wheel-turning holy king, fully endowed with the seven treasures. |
所謂七寶者，輪寶、象寶、馬寶、珠寶、玉 女寶、典兵寶、典藏寶，是謂七寶。 |
The so-called seven treasures are wheel treasures, elephant treasures, horse treasures, jewels, jade girl treasures, military treasures, and collection treasures. These are the seven treasures. |
爾時，尊者 須菩提在羅閱城耆闍崛山中，在一山側 縫衣裳。 |
At that time, the Venerable Subhuti was sewing clothes on the side of a mountain in the Qijijue Mountain in Luoyue City. |
是時，須菩提聞世尊今日當來至 閻浮里地，四部之眾靡不見者，我今者宜 可時往問訊禮拜如來。 |
At that time, Subhuti heard that the World-Honored One will come to the land of Jambuli today, and that the people of the four tribes have disappeared. I should go to inquire about and worship the Tathagata when I can. |
爾時，尊者須菩提便 捨縫衣之業，從坐起，右脚著地。 |
At that time, the Venerable Subhuti gave up his sewing business, stood up from his seat, and put his right foot on the ground. |
是時，彼復 作是念： |
At that time, he thought again: |
「此如來形，何者是世尊？ |
"In this form of Tathagata, who is the World Honored One? |
為是眼、耳、鼻、 口、身、意乎？ |
Is it the eyes, ears, nose, mouth, body, and mind? |
往見者復是地、水、火、風種乎？ |
Are the things I saw in the past again the species of earth, water, fire, and wind? |
一切 諸法皆悉空寂，無造、無作，如世尊所說偈言： |
All dharmas are empty and silent, without creation or action, as the World Honored One said in this verse: |
「『若欲禮佛者， 及諸最勝者， |
"'If you want to pay homage to the Buddha, and the most victorious ones, |
陰持入諸種， 皆悉觀無常。 |
The yin holds into all kinds of things, and they all observe impermanence. |
曩昔過去佛， 及以當來者， |
The Buddhas of the past and those who are to come, |
如今現在佛， 此皆悉無常。 |
Now, Buddha, all these are impermanent. |
若欲禮佛者， 過去及當來， |
If you want to pay homage to the Buddha, in the past and in the future, |
說於現在中， 當觀於空法。 |
Talking about the present moment, we should observe the emptiness. |
若欲禮佛者， 過去及當來， |
If you want to pay homage to the Buddha, in the past and in the future, |
現在及諸佛， 當計於無我。』 |
Now, all Buddhas should consider not having a self. 』 |
「此中無我、無命、無人、無造作，亦無形容，有 教、有授者，諸法皆悉空寂。 |
"There is no self, no life, no one, no fabrication, and no description. There is teaching and teaching, and all dharmas are empty and silent. |
何者是我？ |
Who am I? |
我者無 主。 |
I have no master. |
我今歸命真法之聚。」 |
I now return to the gathering of the true Dharma. " |
爾時，尊者須菩提還 坐縫衣。 |
At that time, the Venerable Subhuti was still sitting sewing. |
是時，優鉢華色比丘尼作轉輪聖 王形，七寶導從至世尊所。 |
At that time, the bhikshuni Upasaka took the form of a wheel-turning holy king and was led by the Seven Jewels to where the Supreme Lord was. |
是時，五國王遙見 轉輪聖王來，歡喜踊躍，不能自勝，自相謂 言： |
At that time, when the five kings saw the Holy Wheel-turning King coming from afar, they were very happy and excited, unable to overcome themselves, and said to themselves: |
「甚奇！甚特！世間出二珍寶，如來、轉輪聖 王。」 |
How strange! What extraordinary! There are two treasures in the world, the Tathagata and the Wheel-turning Holy King. |
爾時，世尊將數萬天人從須彌山頂來， 至池水側。 |
At that time, the World-Honored One brought tens of thousands of heavenly beings from Mount Sumeru to the side of the pond. |
是時，世尊舉足蹈地，此三千大千 世界六變震動。 |
At that time, the World Honored One walked on the ground, and the three thousand great thousand worlds were shaken by six changes. |
是時，化轉輪聖王漸漸至 世尊所，諸小國王及人民之類各各避之。 |
At that time, the Holy King of Chakravartin gradually came to the place where the World Honored One was, and all the little kings and people kept away from him. |
是 時，化聖王覺知以近世尊，還復本形，作 比丘尼禮世尊足。 |
At that time, the Transformed Saint King became aware and approached the Blessed One, returned to his original form, and became a bhikshuni and bowed at the Blessed One's feet. |
五王見已，各自稱怨，自 相謂言： |
When the five kings saw him, they each complained and said to each other: |
「我等今日極有所失，我等先應見 如來，然今此比丘尼先見之。」 |
We have greatly missed something today. We should have seen the Tathagata first, but now this bhikshuni saw him first. |
是時，比丘尼至 世尊所，頭面禮足，而白佛言： |
At that time, the bhikshuni came to the place where the World Honored One was. She bowed her head and her face, and said to the Buddha: |
「我今禮最勝 尊，今日先得覲省，我優鉢花色比丘尼是如 來弟子。」 |
I am the most honorable one to pay homage to you. I am the first to pay homage to you today. I, Bhikshuni Upasaka, am a disciple of the Tathagata. |
爾時，世尊與彼比丘尼而說偈言： |
At that time, the World-Honored One spoke a verse to that bhikshuni: |
「善業以先禮， 最初無過者， |
"Good deeds begin with courtesy, and those who have no faults in the beginning, |
空無解脫門， 此是禮佛義。 |
There is no door to liberation. This is the meaning of worshiping the Buddha. |
若欲禮佛者， 當來及過去， |
If you want to pay homage to the Buddha, you should come and go. |
當觀空無法， 此名禮佛義。」 |
When observing the void and being helpless, this is the meaning of paying homage to the Buddha. " |
是時，五王及人民之眾不可稱計，往至世尊 所，各自稱名。 |
At that time, the five kings and the countless people went to the presence of the Blessed One and addressed themselves to each other. |
「我是迦尸國王波斯匿。」 |
I am Pasenadi, king of Kashi. |
「我是 拔嗟國王，名曰優填。」 |
I am King Bacai, and my name is Youtai. |
「我是五都人民之主，名 曰惡生。」 |
I am the lord of the people of the five capitals, and my name is Evil Life. |
「我是南海之主，名優陀延。」 |
I am the lord of the South Sea, and my name is Uttayan. |
「我是摩 竭國頻毘娑羅王。」 |
I am King Bimbisara of the Kingdom of Moja. |
爾時，十一那術人民運 集，及四部之眾，最尊長者，千二百五十人往 至世尊所，頭面禮足，在一面立。 |
At that time, the Eleven Nashu People's Movement gathered together with the people of the four tribes, including the most respected elders, one thousand two hundred and fifty people, went to the Blessed One's place, stood on one side with their heads, faces and feet bowed. |
爾時，優填 王手執牛頭栴檀像，并以偈向如來說： |
At that time, King Utun held an ox-headed sandalwood statue in his hand and said to the Tathagata in a verse: |
「我今欲所問， 慈悲護一切， |
"The question I want to ask now is: Compassion protects everything, |
作佛形像者， 為得何等福？」 |
How blessed are those who make images of Buddha? " |
爾時，世尊復以偈報曰： |
At that time, the World-Honored One replied with a verse: |
「大王今聽之， 少多演其義， |
"Your Majesty, now that I have heard it, I will play out its meaning with less and more. |
作佛形像者， 今當粗說之。 |
Those who make images of the Buddha should now be briefly discussed. |
眼根初不壞， 後得天眼視， |
The eyes are not bad at first, but they will gain the vision of heaven later. |
白黑而分明， 作佛形像德。 |
White and black are distinct, which is the image of Buddha. |
形體當完具， 意正不迷惑， |
The body should be complete, the mind should be upright and not confused, |
勢力倍常人， 造佛形像者。 |
The one who is more powerful than ordinary people and creates the image of Buddha. |
終不墮惡趣， 終輒生天上， |
He will never fall into the lower realms, and will eventually be reborn in heaven. |
於彼作天王， 造佛形像福。 |
Become a heavenly king there and create a blessed image of the Buddha. |
餘福不可計， 其福不思議， |
The remaining blessings are immeasurable, and the blessings are unimaginable. |
名聞遍四遠， 造佛形像福。 |
His fame spreads far and wide, creating a blessed image of the Buddha. |
「善哉！善哉！大王！多所饒益，天、人蒙祐。」 |
How good! How good! Your Majesty! This is a great blessing. God and man are blessed. |
爾時， 優填王極懷歡悅，不能自勝。 |
At that time, King Youtai was extremely happy and could not win. |
爾時，世尊與 四部眾及與五王演說妙論，所謂論者： |
At that time, the World-Honored One delivered a wonderful sermon to the four tribes and the five kings. The so-called commentator: |
施 論、戒論、生天之論，欲不淨想，漏為大患，出要 為妙。 |
Regarding the theory of giving, the theory of precepts, and the theory of regenerating heaven, impure thoughts of desire and leakage are serious troubles, and it is better to get rid of the important points. |
爾時，世尊以知四部之眾心開意解，諸 佛世尊常所說法： |
At that time, the World-Honored One enlightened the minds of the people who knew the four parts, and the Buddhas and World-Honored Ones always preached the Dharma: |
苦、習、盡、道，盡與彼說之。 |
Suffering, habituation, exhaustion, and Tao, all are explained to him. |
爾時，坐上天及人民六萬餘人，諸塵垢盡，得 法眼淨。 |
At that time, sitting in heaven and more than 60,000 people, all dust and dirt were removed, and their Dharma eyes were pure. |
爾時，五王白世尊言： |
At that time, the five kings spoke to the World Honored One: |
「此處福妙最是 神地，如來始從兜術天來下至此說法， 今欲建立此處，使永存不朽。」 |
This place is the most blessed and divine land. The Tathagata came down from the world of Tushu to preach here. Now I want to build this place to make it immortal. |
世尊告曰： |
The World Honored One said: |
「汝 等五王，於此處造立神寺，長夜受福，終不 朽敗。」 |
You and the other five kings will build a temple here to receive blessings throughout the night and become immortal. |
諸王報曰： |
The kings reported: |
「當云何造立神寺？」 |
Why should we build a temple? |
爾時，世 尊申右手，從地中出迦葉如來寺，視五 王而告之曰： |
At that time, the World Honored One raised his right hand and came out of the Kasyapa Tathagata Temple from the ground. He looked at the five kings and told them: |
「欲作神寺者，當以此為法。」 |
Those who wish to build a sacred temple should take this as their dharma. |
爾時，五王即於彼處起大神寺。 |
At that time, the five kings built a great temple there. |
爾時，世尊 告諸比丘： |
At that time, the World-Honored One told the monks: |
「諸過去恒沙如來翼從多少，亦如 今日而無有異。 |
"In the past, the wings of the Tathagata Hengsha were as numerous as they are today. |
正使當來諸佛世尊翼從多 少，亦如今日而無有異。 |
The wings and followers of all the Buddhas and World-Honored Ones in the future are no different from those of today. |
今此經名遊天法 本。 |
This sutra is now called You Tian Dharma Edition. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，四部之眾 及五國王聞佛所說，歡喜奉行。 |
At that time, the people of the four tribes and the five kings heard what the Buddha said and followed it with joy. |
增壹阿含經卷第二十八 |
The twenty-eighth volume of the Agama Sutra |
37.1 （一） |
37.1 (1) |
增壹阿含經卷第二十九 |
Addition to the Agama Sutra Volume 29 |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝當思念六重之 法，敬之、重之、執在心懷，無令忘失。 |
"You should meditate on the six-layered Dharma, respect it, value it, and hold it in your heart so as not to forget it. |
云何 為六？ |
Why is it six? |
於是，比丘！身行念慈，如鏡視其形， 可敬、可貴，無令忘失。 |
So, bhikkhu! When you practice kindness with your body, it is like looking at its shape in a mirror. It is respectable and valuable, and will never be forgotten. |
「復次，口行念慈，意行 念慈，可敬、可貴，無令忘失。 |
"Again, reciting loving kindness with your mouth and thinking with your mind is respectable and valuable, and will never be forgotten. |
「復次，得法利之 具，能與諸梵行者共之，亦無悋想，此法可 敬、可貴，無令忘失。 |
"Furthermore, if you have obtained the Dharma's beneficial tools and can share them with all the Brahma practitioners, you will not be confused. This Dharma is respectable and valuable and will not be forgotten. |
「復次，諸有禁戒不朽、不 敗，極為完具，而無缺漏，智者之所貴； |
"Furthermore, all the precepts are immortal and invincible, extremely complete and without any defects, which is highly prized by the wise; |
復 欲使此戒分布與人，使同其味； |
Again, I want to spread this precept among people so that they can have the same flavor; |
此法可 敬、可貴，無令忘失。 |
This method is respectable and valuable, and will never be forgotten. |
「復次，正見賢聖得出要； |
"Again, the wise sage of right view comes to the right point; |
如是之見，欲與諸梵行者共同此法，亦可 敬、可貴，無令忘失。 |
Seeing this, if you want to share this Dharma with all the Brahma practitioners, it is also respectable and valuable, and will not be forgotten. |
「是謂，比丘！有此六重之 法，可敬、可貴，無令忘失。 |
"That is to say, bhikkhu! There are these six-fold Dharma, which are respectable and valuable and cannot be forgotten. |
是故，諸比丘！常當 修行身、口、意行，設得利養之具，當念分布， 莫起貪想。 |
Therefore, monks! You should always cultivate your body, speech, and mind, set up tools for profit and nourishment, and distribute them with mindfulness, and do not have greedy thoughts. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
37.2 （二） |
37.2 (2) |
聞如是： |
Heard this: |
一時，佛在阿耨達泉與大比 丘眾五百人俱。 |
At one time, the Buddha was at the Aunta Spring with a group of five hundred monks. |
斯是羅漢，三達、六通神足自 在，心無所畏，唯除一比丘，阿難是也。 |
This is an Arhat. He is at ease with the three extensions and the six powers. His mind is fearless, except for one bhikkhu, Ananda. |
爾時， 世尊坐金蓮華，七寶為莖，及五百比丘各各 坐寶蓮華。 |
At that time, the Blessed One sat on a golden lotus with seven jewels as its stem, and five hundred bhikkhus each sat on a golden lotus. |
爾時，阿耨達龍王至世尊所，頭面 禮足，在一面住。 |
At that time, Aunta Naga-King came to the place where the World Honored One was, with his head, face, and feet bowed, and he stayed on one side. |
爾時，龍王遍觀聖眾已，白世尊曰： |
At that time, the Dragon King was looking at the saints and said to the World Honored One: |
「我今觀 此眾中，空缺不具，無尊者舍利弗，惟願世 尊遣一比丘喚舍利弗使來。」 |
I see now that there is no vacancy in this crowd, and there is no venerable Sariputra. I only wish that the World Honored One would send a bhikkhu to call Sariputta's envoy. |
爾時，舍利弗 在祇洹精舍，補納故衣。 |
At that time, Shariputra was at Jihuan Jingshe, mending his old clothes. |
爾時，世尊告目連 曰： |
At that time, the World-Honored One told Maudgalyana: |
「汝至舍利弗所，語舍利弗云： |
"When you come to the place where Shariputra is located, you say to Shariputra: |
『阿耨達龍 王欲得相見。』 |
"The king of Auntalong wants to meet you." 』 |
」 |
|
目連報曰： |
Mulian reported: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
是時，尊 者大目連如人屈伸臂頃，往至祇洹精舍 舍利弗所，語舍利弗言： |
At that time, the Venerable Mahamulana, who could bend and stretch his arms like a human being, went to the Jiehuan Jingshe where the Shariputra was, and spoke to the Shariputra: |
「如來有教云： |
"The Tathagata has taught: |
『阿耨 達龍王欲得相見。』 |
"Ani, the Dragon King wants to meet you." 』 |
」 |
|
舍利弗報曰： |
Shariputra reported: |
「汝竝在前， 吾後當往。」 |
You are in front, and I will go behind you. |
目連報曰： |
Mulian reported: |
「一切聖眾及阿耨達龍 王遲想尊顏，欲得相見，唯願時赴，勿 輕時節。」 |
All the saints and King Anuttarung have long wanted to honor his face and want to meet each other. They only wish to be there at the right time and do not take the time lightly. |
舍利弗報曰： |
Shariputra reported: |
「汝先至彼，吾後當 往。」 |
You go there first, and I will go there later. |
是時，目連復重語曰： |
At this time, Mu Lian repeated his words: |
「云何，舍利弗！神足之 中能勝吾乎？ |
"Why, Shariputra! Can you defeat me in the divine feet? |
然今先遣使在前耶？ |
But are you sending an envoy ahead now? |
若舍利 弗不時起者，吾當捉臂將詣彼泉。」 |
If the relic does not rise from time to time, I will grab my arm and reach that spring. " |
是時，舍 利弗便作是念曰： |
At that time, Shariputra thought: |
「目連方便試弄吾耳。」 |
Moulien conveniently tries to trick my ears. |
爾 時，尊者舍利弗躬解竭支帶，語目連曰： |
At that time, the Venerable Shariputra bowed his head and untied the limbs, and said: |
「設 汝神足第一者，今舉此帶使離於地，然後 捉吾臂將詣阿耨達泉。」 |
Assume that your spirit is the first, lift this belt away from the ground, and then grab my arm to reach Auntaquan. |
是時，目連作是念： |
At that time, Maud Lian was thinking: |
「今舍利弗復輕弄我，將欲相試乎？ |
"Now Shariputra touches me lightly again, will you test my desire? |
今解帶在地云： |
Now the solution belt is on the ground and it says: |
『能舉者然後捉吾臂將詣 泉所。』 |
"Those who can lift it will then grab my arm and reach the spring." 』 |
」是時，目連復作是想： |
"At this time, Maudgalyayana thought again: |
「此必有因，事不 苦爾。」 |
There must be a reason for this, and it won't be bitter. |
即時，申手而取帶舉，然不能使帶 移動如毫釐許。 |
Immediately, he raised his hand to pick up the belt, but he couldn't move the belt even a millimeter. |
是時，目連盡其力勢移此 帶，不能使動。 |
At that time, Maudgalyana tried his best to move this belt, but could not move it. |
是時，舍利弗取此帶繫著閻 浮樹枝。 |
At that time, Shariputra took this belt and tied it to the branch of Jambudvipa. |
是時，尊者目連盡其神力，欲舉此 帶，終不能移，當舉此帶時，此閻浮地大振 動。 |
At that time, the Venerable Māo Lāna tried to lift the belt with all his spiritual power, but was unable to move it. When he lifted the belt, the Jambudvipa ground vibrated greatly. |
爾時，舍利弗便作是念： |
At that time, Shariputra thought: |
「目連比丘尚能 使此閻浮地動，何況此帶？ |
"Bhikkhu Maudgalyana can still cause the earth to move in Jambudvipa, let alone this area? |
我今當持此 帶繫著二天下。 |
I will now hold this belt to bind the two worlds. |
爾時，目連亦復舉之； |
At that time, Maudgalyayana also raised it again; |
繫著 三天下、四天下，亦能舉之，如舉輕衣。」 |
It can be lifted even if it is tied to the Three Heavens and Four Heavens, just like lifting a light garment. " |
是時， 舍利弗復作是念： |
At that time, Sariputta repeated these thoughts: |
「目連比丘堪任舉四天下， 而不足言，我今持此帶，繫著須彌山腹。」 |
Bhikkhu Maudgalyayana is worthy of being lifted up by the four heavenly beings, but it is indescribable that I am holding this belt and tying it to the belly of Mount Sumeru. |
是 時，目連復能動此須彌山及四天王宮，三十 三天宮皆悉動搖。 |
At that time, Maudgalyana was able to move Mount Sumeru and the Palace of the Four Heavenly Kings again, and all the Thirty-three Heavenly Palaces were shaken. |
是時，舍利弗復以此帶 繫千世界。 |
At that time, Shariputra once again tied the world together with this belt. |
是時，目連亦能使動。 |
At this time, Maudgalyana can also move. |
時，舍利弗 復以此帶繫二千世界、三千世界，亦復能 動。 |
At that time, Shariputra again tied the two thousand worlds and the three thousand worlds with this belt, and was able to move again. |
是時，天地大動，唯有如來坐阿耨達泉 而不移動，猶如力士弄於樹葉而無疑難。 |
At that time, the heaven and the earth were in great turmoil, but the Tathagata was the only one sitting on the Aunta Spring without moving, just like a strong man touching leaves without any trouble. |
是時，阿耨達龍王白世尊言： |
At that time, Aunta Dragon King Bai Shizun said: |
「今此天地何故 振動？」 |
Why is the heaven and earth vibrating today? |
爾時，世尊具與龍王說此本緣，龍 王白佛： |
At that time, the World-Honored One told the Dragon King about this origin, and the Dragon King said to the Buddha: |
「此二人神力何者最勝？」 |
Which one of these two has the greatest power? |
世尊告曰： |
The World Honored One said: |
「舍 利弗比丘神力最大。」 |
Bhikkhu Shariputra has the greatest spiritual power. |
龍王白佛言： |
The Dragon King said to the Buddha: |
「世尊前記 言： |
"The First Book of the World-Honored One says: |
『目連比丘神足第一，無過是者。』 |
"Bhikkhu Maudgalyayana is the first in spirituality and has no fault. 』 |
」 |
|
世尊告 曰： |
The World Honored One said: |
「龍王當知，有四神足。 |
"Dragon King should know that there are four divine legs. |
云何為四？ |
Why is the cloud four? |
自在三 昧神力、精進三昧神力、心三昧神力、試三 昧神力。 |
The divine power of free samadhi, the divine power of diligent samadhi, the divine power of heart samadhi, and the divine power of trial samadhi. |
是謂，龍王！有此四神足之力。 |
That means, Dragon King! With the power of these four gods. |
若有比 丘、比丘尼有此四神力者，親近修行而不放 捨者，此則神力第一。」 |
If there are any monks or nuns who have these four divine powers and practice closely without giving up, then this is the number one spiritual power. " |
阿耨達龍王白佛： |
Aunta Dragon King White Buddha: |
「目 連比丘不得此四神足乎？」 |
Bhikkhu Maudgalyayana is not satisfied with these four gods? |
世尊告曰： |
The World Honored One said: |
「目連 比丘亦得此四神足之力，親近修行，初不放 捨。 |
"Bhikkhu Maudgalyayana also obtained the power of these four divine feet, practiced closely and never gave up. |
然目連比丘欲住壽至劫，亦復能辦。 |
However, even if Monk Maudgalyayana wants to live for as long as a calamity, he will not be able to do it. |
然 舍利弗所入三昧，目連比丘不知名字。」 |
However, when Sariputta entered Samadhi, Monk Maudgalyana did not know his name. " |
是時， 尊者舍利弗復作是念： |
At that time, the Venerable Sariputra thought again: |
「三千大千剎土，目連 皆能移轉，蠕虫死者不可稱計，然我躬自 聞： |
"Three thousand great lands, the eyesight can be moved, the worms and the dead cannot be reckoned with, yet I bow to myself and hear: |
『如來座者不可移動。』 |
"The Tathagata Seat cannot be moved. 』 |
我今可以此帶繫 著如來座所。」 |
Now I can tie this belt around the Tathagata's seat. " |
是時，目連復以神足而舉此 帶，然不能動。 |
At that time, Maudgalyana used his spiritual feet to lift the belt, but he could not move it. |
時，目連生此念： |
At that moment, Maud Lana thought: |
「非我於神 足退乎？ |
If I am not like God, how can I retreat? |
今舉此帶而不能動。 |
Now I lift this belt and cannot move it. |
我今往詣 世尊所，而問此義。」 |
I now go to the World-Honored One and inquire about its meaning. " |
爾時，目連捨此帶已，即 以神足至世尊所，遙見舍利弗在如來前 坐，見已，目連復作是念： |
At that time, Maudgalyayen had given up this belt, and with his spiritual feet, he went to where the World Honored One was. He saw Shariputra sitting in front of the Tathagata in the distance. Seeing him, Maudgalyayana thought again: |
「世尊弟子神足第一， 無出我者，然我不如舍利弗乎？」 |
The disciples of the World Honored One are the first in spiritual power. There is no one who can surpass me. How can I be inferior to Shariputra? |
爾時，目連 白佛言： |
At that time, Maudgalyana said to the Buddha: |
「我將不於神足退乎？ |
Will I not give up on God? |
所以然者， 我先發祇洹精舍，然後舍利弗發，今舍利弗 比丘先在如來前坐。」 |
Therefore, I first set up the Jiumuan Jingshe, and then Sariputta. Now Sariputta, the bhikkhu, first sits in front of the Tathagata. " |
佛言： |
Buddha said: |
「汝不於神足有 退，但舍利弗所入神足三昧之法，汝所不 解。 |
"You have no retreat from the Divine Foot, but the method of entering into the Divine Foot Samadhi by Sariputra is beyond your comprehension. |
所以然者，舍利弗比丘智慧無有量，心 得自在，不如舍利弗從心也； |
Therefore, Bhikkhu Sariputta’s wisdom is immeasurable and his mind is at ease, which is not as good as Sariputta’s following his mind; |
舍利弗心神 足得自在。 |
Shariputra was content and at ease. |
若舍利弗比丘心所念法，即得自 在。」 |
If Bhikkhu Sariputta thinks of the Dharma in his heart, he will be at ease. " |
大目連即時默然。 |
Damolian immediately fell silent. |
是時，阿耨達龍王歡 喜踊躍，不能自勝： |
At that time, the Dragon King Aunta was very happy and excited, unable to win: |
「今舍利弗比丘極有神 力，不可思議，所入三昧，目連比丘而不知名 字。」 |
Now, Bhikkhu Shariputra has extremely great supernatural power, which is incredible. He has entered Samadhi, and Bhikkhu Maudgalyayana does not know the name. |
爾時，世尊與阿耨達龍王說微妙之法， 勸令歡喜，即於彼說戒。 |
At that time, the World-Honored One expounded the subtle Dharma to Anuttar Naga-King, exhorted him to rejoice, and then gave him the precepts. |
清旦，將諸比丘僧， 還詣舍衛國祇樹給孤獨園。 |
On the first day of the Qing Dynasty, all the monks and monks were returned to the state of Shewei, and only the tree was given to the lonely garden. |
爾時，諸比丘自 相謂言： |
At that time, the monks said to each other: |
「世尊口自記： |
"The Blessed One recorded from his own mouth: |
『我聲聞中神足第一者， 目連比丘是也。』 |
"Among my sravakas, the one who has the most divine feet is Bhikkhu Maudgalyayana. 』 |
然今日不如舍利弗。」 |
But today I am not as good as Shariputra. " |
爾時，諸 比丘起輕慢想於目連所。 |
At that time, all the bhikkhus became scornful and thought about Maudgalyana. |
是時，世尊便作是 念： |
At that time, the World-Honored One thought as follows: |
「此諸比丘生輕慢之想向目連，受罪難 計。」 |
These bhikkhus have scornful thoughts toward Maudgalyana, and they will suffer unbearable consequences. |
告目連曰： |
Tell Mu Lian: |
「現汝神力使此眾見，無令 大眾起懈怠想。」 |
Now that your divine power has enabled everyone to see this, you will not cause them to think of slacking off. |
目連對曰： |
Mulian said to him: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
是時， 目連禮世尊足，即於如來前沒不現，往詣 東方七恒河沙佛土，有佛名奇光如來、至 真、等正覺，出現彼土。 |
At that time, Maudgalyayana paid homage to the feet of the World-Honored One, and immediately appeared before the Tathagata. He went to the Buddha land of the sands of the Seven Ganges Rivers in the east, where a Buddha named Wonderful Light Tathagata, the Supreme True Enlightenment, appeared in that land. |
是時，目連以凡常之 服往詣彼土，在鉢盂緣上行，又彼土人民， 形體極大。 |
At that time, Maudgalyāya went to that land with his ordinary obedience and walked on the edge of the alms bowl. He met the people of that land and they were huge in shape. |
是時，諸比丘見目連已，自相謂 言： |
At that time, the bhikkhus saw Maudgalyayana and said to themselves: |
「汝等 觀 此虫，正似沙門。」 |
Look at this insect, it looks like a Samana. |
是時，諸比丘復 持示彼佛： |
At that time, the bhikkhus again held up the Buddha's teachings: |
「唯然，世尊！今有一虫，正似沙 門。」 |
Yes, World Honored One! There is an insect now, just like a Samana. |
爾時，奇光如來告諸比丘曰： |
At that time, the Tathagata Strange Light told the monks: |
「西方去此 七恒河沙，彼土世界，佛名釋迦文如來、至 真、等正覺，出現於世，是彼弟子，神足第一。」 |
Going west to the sands of the Seven Ganges River, in that world, the Buddha named Sakyamuni Tathagata, the Supreme True Enlightenment, appears in the world. He is his disciple, the first in divine footwork. |
爾 時，彼佛告目連曰： |
At that time, the Buddha said to Maudgalyana: |
「此諸比丘起輕慢意，現 汝神足，使大眾見之。」 |
These bhikkhus have shown their contempt for you and made it visible to the public. |
目連對曰： |
Mulian said to him: |
「如是。 |
"That's right. |
世尊！」 是時，目連聞佛教已，以鉢盂絡盛彼五百 比丘至梵天上。 |
World Honored One! ” At that time, Maudgalyayana had heard about Buddhism and took the five hundred bhikkhus in alms bowls to the Brahma Heaven. |
是時，目連以左脚登須彌 山，以右脚著梵天上。 |
At that time, Maudgalyayen ascended Mount Sumeru with his left foot and ascended Brahma Heaven with his right foot. |
爾時，便說此偈： |
Then he said this verse: |
「常當念勤加， 修行於佛法， |
"Always be mindful and diligent in practicing Buddhism. |
降伏魔眾怨， 如鈎調於象。 |
Subduing the resentment of demons is like a hook to an elephant. |
若能於此法， 能行不放逸， |
If you can do this, you can do it without hesitation. |
當盡苦原際， 無復有眾惱。」 |
When the original source of suffering is over, there will be no more troubles. " |
是時，目連以此音響，遍滿祇洹精舍，諸比丘 聞已，往白世尊： |
At that time, Maudgalyana's sound filled the Jie Huan Jingshe. The bhikkhus heard this and went to say to the World Honored One: |
「目連為住何處而說此偈。」 |
Mulian said this stanza in order to know where he would live. |
世尊告曰： |
The World Honored One said: |
「此目連比丘去此佛土七恒河 沙，正在東方，以繩絡盛彼五百比丘，左 脚登須彌山，右脚著梵天上，而說此偈。」 |
Bhikkhu Maudgalyayena went to the Buddha's land of seven Ganges sands in the east. He held five hundred bhikkhus in a rope, climbed Mount Sumeru with his left foot, put his right foot on the Brahma sky, and said this stanza. |
爾 時，諸比丘歎未曾有： |
At that time, the bhikkhus sighed that this had never happened: |
「甚奇！甚特！目連比丘有 大神足，我等起於懈慢於目連所，唯願世 尊使目連比丘將此五百比丘來至此間。」 |
It's amazing! Extraordinary! Bhikkhu Maudgalyayana has great spiritual feet. We, since we are so humble about Maudgalyayana, only hope that the World Honored One will cause Bhikkhu Maudgalyayana to bring these five hundred monks here. |
是時，世尊遙現道力，使目連知意。 |
At that time, the World-Honored One appeared from afar with the power of the Tao, making Eyes Connect understand the intention. |
是時，目 連將五百比丘來至舍衛城祇樹給孤獨 園。 |
At that time, Maudgalyana brought five hundred bhikkhus to Savatthi City and gave them a lonely garden. |
爾時，世尊與數千萬眾而為說法。 |
At that time, the World-Honored One preached the Dharma to tens of millions of people. |
時，大目 連將五百比丘至世尊所。 |
At that time, Mahamulana brought five hundred monks to the Blessed One. |
然釋迦文佛弟 子仰觀彼比丘！是時，東方世界比丘禮世尊 足，在一面坐。 |
However, the disciples of Sakyamuni Buddha looked up at that bhikkhu! At that time, the monks from the Eastern World bowed to the Lord's feet and sat on one side. |
爾時，世尊告彼比丘： |
At that time, the World-Honored One told that bhikkhu: |
「汝等比 丘為從何來？ |
"Where do you monks come from? |
是誰弟子？ |
Who is his disciple? |
道路為經幾時？」 |
How long does the road take? " |
彼 五百比丘白釋迦文佛： |
The five hundred monks said to Sakyamuni Buddha: |
「我等世界今在東方， 佛名奇光如來，是彼弟子。 |
"Our world is now in the east. The Buddha is called Strange Light Tathagata, and he is his disciple. |
然我等今日亦 復不知為從何來？ |
But today we no longer know where it came from? |
為經幾日？」 |
How many days has passed? " |
世尊告曰： |
The World Honored One said: |
「汝等知佛世界乎？」 |
"Do you know the Buddha's world?" |
諸比丘對曰： |
The monks said to each other: |
「不也，世尊！」 |
No, World Honored One! |
「汝等今日欲詣彼土乎？」 |
Do you want to go to that land today? |
諸比丘對曰： |
The monks said to each other: |
「唯然， 世尊！欲還詣彼土。」 |
Only, World Honored One! I want to return to that land. |
爾時世尊告彼比丘： |
Then the World-Honored One told that bhikkhu: |
「今 當與汝說六界法，善思念之。」 |
Now I will tell you the Dharma of the Six Realms, and meditate on it. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」爾時，諸比丘從佛受教。 |
World Honored One! "At that time, the monks received instruction from the Buddha. |
世尊告 曰： |
The World Honored One said: |
「彼云何名為六界之法？ |
"What is the name of the law of the six realms? |
比丘當知，六界 之人稟父母精氣而生。 |
Bhikkhus, you should know that people in the six realms are born from the essence of their parents. |
云何為六？ |
Why is it six? |
所謂地 界、水界、火界、風界、空界、識界。 |
The so-called earth realm, water realm, fire realm, wind realm, space realm, and consciousness realm. |
是謂，比丘！有此 六界，人身稟此精氣而生六入。 |
That’s right, bhikkhu! There are these six realms, and the human body is endowed with this essence and has six sense organs. |
云何為六？ |
Why is it six? |
所謂眼入、耳入、鼻入、舌入、身入、意入。 |
The so-called eyes enter, the ears enter, the nose enters, the tongue enters, the body enters, and the mind enters. |
是謂，比 丘！有此六入，由父母而得有，以依六入 便有六識身。 |
That’s right, bhikkhu! There are these six senses, which are obtained from parents. According to the six senses, there are six consciousness bodies. |
云何為六？ |
Why is it six? |
若依眼識則有眼 識身，耳識，鼻識、舌識、身識、意識。 |
If we rely on eye consciousness, there is eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and consciousness. |
是謂，比丘！ 此名六識身。 |
That’s right, bhikkhu! This is called the Six Consciousness Body. |
若有比丘解此六界、六入、六識 者，能度六天而更受形，設於彼壽終來生 此間，聰明高才，於現身上，盡於結使，得至 涅槃。」 |
If there is a bhikkhu who understands the six realms, the six senses, and the six consciousnesses, he can survive the six heavens and receive more form. At the end of his life and in the next life, here, he will be clever and talented, and he will be able to achieve Nirvana. " |
爾時，世尊告目連曰： |
At that time, the World-Honored One told Maudgalyana: |
「汝今還將此比 丘詣彼佛土。」 |
You are still sending this bhikkhu to that Buddhaland. |
目連報曰： |
Mulian reported: |
「如是。 |
"That's right. |
世尊！」是時，目 連復以絡盛五百比丘，遶佛三匝，便退而 去。 |
World Honored One! ” At that time, Maudgalyana gathered five hundred bhikkhus again in his network, circled the Buddha three times, and then retreated. |
如屈伸臂頃，以至彼佛土。 |
Just like bending and stretching your arms, you can reach that Buddhaland. |
是時，目連 捨此比丘已，禮彼佛足已，還來詣此忍界。 |
At that time, Maudgalyayana had given up this bhikkhu, paid homage to that Buddha, and came back to this world of forbearance. |
是時，彼土比丘聞此六界已，諸塵垢盡，得法 眼淨。 |
At that time, the bhikkhu in that land heard that the six realms had been completed, all dust and dirt were gone, and his Dharma eye was pure. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我弟子中第一聲聞神 足難及，所謂大目乾連比丘是也。」 |
The most outstanding voice-hearer among my disciples is the so-called bhikkhu Mahamoggallana. |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
37.3 （三） |
37.3 (3) |
聞如是： |
Heard this: |
一時，佛在拔耆國師子園中。 |
At one time, the Buddha was in the garden of the Master of the State of Ba Qi. |
諸神足高德比丘，賢者舍利弗、賢者大目乾 連、賢者迦葉、賢者離越、賢者阿難等五百 人俱。 |
The gods are all highly virtuous monks, including the sage Shariputra, the sage Mahamoggallana, the sage Kassapa, the sage Liyue, the sage Ananda and other five hundred people. |
是時，大目乾連、大迦葉、阿那律晨旦 至舍利弗所，然阿難遙見三大聲聞詣舍利 弗所，語離越言： |
At that time, Mahamoggallana, Mahakassapa, and Anuruddha arrived at Shariputra's house. However, Ananda saw the three great listeners in the distance and said to Li Yue: |
「三大聲聞往至舍利弗， 我等二人亦可往至舍利弗所。 |
"The three great hearers went to Sariputta, and we two can also go to Sariputra's house. |
所以然者， 備聞舍利弗說奇妙之法。」 |
Therefore, be prepared to hear the wonderful Dharma spoken by Sariputta. " |
離越報曰： |
Li Yue reported: |
「此事可 然。」 |
This is true. |
是時，離越、阿難往至舍利弗所。 |
At that time, Li Yue and Ananda went to Shariputra. |
是時，舍利 弗言： |
At that time, Shariputra said: |
「善來，諸賢！就此處坐。」 |
Come on, gentlemen! Sit here. |
是時，舍利弗語 阿難曰： |
At that time, Sariputta spoke to Ananda: |
「我今欲有所問： |
"I would like to ask something now: |
『此牛師子園極為 快樂，自然天香流布四遠，云何當使此園 快樂？』 |
"This Niu Shizi Garden is extremely happy, and the natural fragrance from heaven spreads far and wide. Why should we make this garden happy?" 』 |
」 |
|
阿難報曰： |
Ananda reported: |
「若有比丘多有所聞不 忘，總持諸法義味，具足修行梵行，如此諸 法皆悉具足，亦不漏脫，與四部之眾而為 說法，不失次第，亦不卒暴，無有亂想。 |
"If there is a bhikkhu who has heard many things and never forgets them, always upholds the meaning and taste of all dharma, and practices the holy life fully, he will fully possess all dharma without any leakage, and he can preach the Dharma to the people of the four sects without losing the order or failing. Violence, no random thoughts. |
如 是，比丘在此牛師子園快樂。」 |
In this way, the bhikkhu is happy in this Cow Master's Garden. " |
是時，舍利弗 語離越言： |
At that time, Shariputra said from Li Yue: |
「阿難今日以演說之，我今復欲 問汝義。 |
"Ananda has lectured you today, and now I want to ask you about your righteousness. |
牛師子園快樂如是。 |
Niu Shiziyuan is so happy. |
汝今次說，義 復云何？」 |
You say this time, what is the meaning of justice? " |
離越報曰： |
Li Yue reported: |
「於是，比丘樂閑靜之處， 思惟坐禪，與正觀相應。 |
"Then the bhikkhu took pleasure in a quiet place, and meditated on sitting meditation, corresponding to the right vipassanā. |
如是，比丘樂牛 師子園中。」 |
In this way, Bhikkhu Leniu is in the master's garden. " |
是時，尊者舍利弗語阿那律曰： |
At that time, the Venerable Sariputta said to Anārī: |
「汝 今當說悅樂之義。」 |
Now you should talk about the meaning of joy. |
阿那律報曰： |
Analu reported: |
「若有比丘 天眼徹視，觀眾生類，死者、生者，善色、惡色，善 趣、惡趣，若好、若醜，皆悉知之。 |
"If there is a bhikkhu who has a penetrating celestial eye and observes all living beings, the dead and the living, good and bad forms, good and bad destinations, whether they are good or ugly, he will know them all. |
或有眾生身、 口、意行惡，誹謗賢聖，身壞命終，生地獄中。 |
There may be sentient beings who do evil with their body, speech, or mind, and slander saints, and their bodies will be destroyed and they will die and be reborn in hell. |
或復有眾生身、口、意行善，不誹謗賢聖，猶 如士夫觀空中，靡不備悉。 |
Or there may be sentient beings who do good deeds with body, speech, and mind and do not slander saints, just like a scholar looking at the sky without paying attention. |
有天眼比丘亦 復如是，觀世界無有疑難。 |
The same is true for a bhikkhu who has a clairvoyant eye. He sees the world without any problems. |
如是，比丘在 牛師子園中，快樂如是也。」 |
In this way, the bhikkhu is happy in the garden of the Cow Master. " |
是時，舍利弗語迦 葉曰： |
At that time, Sariputra spoke to Kasyapa and said: |
「我今語汝。 |
"I am speaking to you now. |
如是諸賢以說快樂之 義，汝今次應說之。」 |
As the sages have explained the meaning of happiness, you should explain it this time. " |
迦葉報曰： |
Kasyapa reported: |
「若有比丘行 阿練若行，復教他人使行阿練若，歎說 閑靜之德； |
"If a bhikkhu practices Alianruo and then teaches others how to do Alianruo, he exclaims about the virtue of leisure and tranquility; |
己身著補納之衣，復教他使行 頭陀； |
Wearing the robe of support, I taught him how to perform Toutuo again; |
身自知足在閑居之處，復教他人使 修其行； |
When you are content with yourself, you can teach others how to live in peace and quiet. |
己身戒德具足，三昧成就、智慧成 就、解脫成就、解脫見慧成就，復教他人使 行其法，歎說其法已能勸化，復教他人使 行其法； |
If one has sufficient moral character, has attained Samadhi, attained wisdom, attained liberation, and attained liberation and wisdom, he can teach others to practice his method again. Sighing that his teaching has been able to persuade others, he can teach others to practice his method again. |
教訓無厭足。 |
Lessons learned are never enough. |
如是，比丘在牛師子 園中快樂無比。」 |
In this way, the bhikkhu was extremely happy in the garden of Niushizi. " |
爾時，尊者舍利弗語大目 連曰： |
At that time, Venerable Shariputra spoke to Damu: |
「諸賢聖以說快樂之義，汝今次說 快樂之義。 |
"All the sages have spoken about the meaning of happiness, but you now speak about the meaning of happiness. |
牛師子園中快樂無雙，汝今欲云 何說之？」 |
The joy in Master Niu's garden is unparalleled, what do you want to say now? " |
目連報曰： |
Mulian reported: |
「於是，比丘有大神足，於 神足而得自在，彼能變化無數千事而無 疑難，亦能分一身作無數身，或復還合為 一，石壁皆過，踊沒自在。 |
"Therefore, a bhikkhu has great divine feet and is at ease with his divine feet. He can change countless things without any problems. He can also divide one body into countless bodies, or merge back into one. He can pass over stone walls without feeling at ease. |
亦如駛河，猶如飛 鳥在空中無跡，譬如暴火燌燒山野，亦 如日月靡所不照，亦能舉手摩抆日月， 亦能化身至梵天上。 |
It is like sailing on a river, like a flying bird leaving no trace in the sky, like a violent fire burning the mountains and plains, like the sun and moon not shining, it can also raise its hand to rub the sun and moon, and it can also transform into the Brahma sky. |
如此，比丘宜牛師子 園中。」 |
In this way, the bhikkhu should go to the master's garden. " |
是時，目連語舍利弗曰： |
At that time, Maudgalyana said to Shariputra: |
「我等各隨其 辯而說之，我等今問舍利弗義，牛師子 園極為快樂，何等比丘宜在其中？」 |
Let us each answer according to his argument. Now we ask Shariputra: Master Niu's garden is extremely happy. What kind of bhikkhu should be in it? |
舍利弗 言： |
Shariputra said: |
「若有比丘能降心，然彼心不能降比 丘。 |
"If a bhikkhu can subdue his mind, his mind cannot subdue the bhikkhu. |
設彼比丘欲得三昧，即時彼比丘能得 三昧，隨意遠近成三昧者，即能成辦之。 |
Suppose that bhikkhu wishes to attain Samadhi. If that bhikkhu is able to attain Samadhi, he will be able to accomplish it if he can achieve Samadhi at any distance or near. |
猶 如長者家有好衣，盛著箱篋，爾時彼長者 隨意欲取何等衣，隨意取之而無疑難； |
It’s like an elder’s home has fine clothes and a box containing them. At that time, the elder can take whatever clothes he wants. There is no doubt that there will be no difficulty in taking them. |
亦 能隨意入三昧中，此亦如是，心能使比丘， 非比丘能使心，隨意入三昧亦無疑難。 |
It is also possible to enter Samadhi at will. This is also true. The mind can make a bhikkhu. If a non-bhikkhu can make the mind enter Samadhi at will, there is no doubt that it is difficult. |
如 是，比丘能使心，非心使比丘，如是之人宜 在牛師子園中。」 |
In this case, a bhikkhu can use the mind, but a non-mind can use the bhikkhu. Such a person should be in the Garden of the Ox Master. " |
是時，舍利弗告諸賢曰： |
At that time, Shariputra told the wise men: |
「我 等隨其辯而說，各隨方宜，善說此義； |
"We will speak according to their arguments, each according to the appropriate method, and be good at explaining this meaning; |
今 各相將往問世尊，云何比丘得樂此牛師 子園？ |
Today, each minister will go and ask the World Honored One, "How can a bhikkhu enjoy this Niu Master's Garden?" |
若世尊有所說，我等當奉行。」 |
If the World Honored One has said something, we must abide by it. " |
諸比丘 報曰： |
The monks reported: |
「如是。 |
"That's right. |
舍利弗！」 |
Shariputra! " |
是時，大聲聞等各各相將 往至如來所。 |
At that time, the great great hearers and others will arrive at the place where the Tathagata comes. |
到已，頭面禮足，在一面坐。 |
When we arrived, we were bowed to each other and sat on one side. |
爾 時，大聲聞以此因緣具白佛。 |
At that time, the Great Hearer recognized the Buddha with this cause and condition. |
爾時，世尊告 曰： |
At that time, the World Honored One said: |
「善哉！如阿難所說。 |
"Excellent! Just as Ananda said. |
所以然者，阿難比 丘聞法能持，總攝諸法，具足修行梵行。 |
Therefore, Bhikkhu Ananda, after hearing the Dharma, is able to uphold it, takes in all Dharmas, and is fully equipped to practice the Brahmacharya. |
如 此之法，善聞不忘，亦無邪見，與四部之眾 而說法，言不錯亂，亦不卒暴。 |
If you listen to this Dharma well, you will not forget it, and you will not have wrong views. When you preach it to the people of the four groups, your words will not be confused, and you will not be violent. |
「離越比丘所 說亦復快哉！所以然者，樂閑靜之處，不處 人間，常念坐禪，無有諍訟，與止觀相應，閑 居寂寞。 |
"Bhikkhu Liyue said that it is also very happy! Therefore, those who enjoy leisure and tranquility are not in the human world. They often sit in meditation without any disputes. They correspond to tranquility and contemplation, and they live in solitude. |
「阿那律比丘亦復快哉！所以然者， 阿那律比丘天眼第一。 |
"Bhikkhu Anuruddha is also happy! Therefore, Bhikkhu Anārüddha has the best clairvoyance. |
彼以天眼觀三千世 界，猶如有眼之人，掌中觀珠。 |
He looks at the three thousand worlds with his heavenly eyes, just like a person with eyes looking at a pearl in his palm. |
阿那律比丘亦 復如是，彼以天眼觀此三千大千世界而 無疑難。 |
The same is true for Bhikkhu Anuruddha. He saw the three thousand worlds with his heavenly eyes without any doubt. |
「今迦葉比丘亦復快哉！所以然者， 迦葉比丘己身是阿練若行，復能歎說閑居 之行； |
"Now Bhikkhu Kassapa is happy again! So, Bhikkhu Kassapa himself is an A Lian Ruoxing, and he can no longer sigh and talk about the journey of leisurely living; |
身能乞食，復能歎譽乞食之德； |
The body can beg for food, and the virtue of begging can be admired again; |
身著 補納衣，復能歎說補納衣之德； |
Wearing mended clothes, you can sigh and talk about the virtue of mended clothes; |
己身知足， 復能歎說知足之德； |
When one is content with oneself, one can sigh and speak of the virtue of contentment; |
己身處巖穴，復歎說 巖穴之德，己身戒成就、三昧成就、智慧成就、 解脫成就、解脫見慧成就，復能教人成此 五分法身，身能教化，復能教人使行其法。 |
I am in a cave, and I sigh and talk about the virtues of the cave. I have achieved moral discipline, samadhi, wisdom, liberation, and the wisdom of liberation. I can teach people to become the five-point dharma body. I can teach and transform. I can teach people to use it. Do it your way. |
「善哉！善哉！如目連所說。 |
"How good! How good! Just as Maud Lian said. |
所以然者，目連比 丘有大威力，神足第一，心得自在，彼意欲 所為，則能辦之，或化一身，分為萬 億，或還合為一，石壁皆過，無有罣礙，踊沒 自在； |
Therefore, Bhikkhu Maudgalyayana has great power, is the first in spirit, and is at ease. Whatever he wants to do, he can do it. He may become one body and be divided into thousands of billions, or he may be merged into one body. He can pass through stone walls without any obstacles. , feel uneasy; |
亦如駛水亦無觸礙； |
Just like driving on water, there is no obstacle; |
如空中之鳥亦 無足跡，猶如日月靡所不照，能化身乃 至梵天。 |
Like the birds in the sky that have no footprints, like the sun and the moon that cannot shine, they can transform into the Brahma world. |
「善哉！如舍利弗之所說。 |
"Excellent! Just as Shariputra said. |
所以然者， 舍利弗能降伏心，非心能降伏舍利弗。 |
Therefore, Sariputta can subdue the mind, but the non-heart can subdue Sariputta. |
若 欲入三昧時，則能成辦無有疑難，猶如長 者好衣裳，隨意取之而無疑難。 |
If you want to enter Samadhi, you will be able to do it without any problems, just like an elder who has good clothes and can take them at will without any problems. |
舍利弗比 丘亦復如是，能降伏心，非心能降伏舍利 弗，隨意入三昧，皆悉在前。 |
The same is true for Bhikkhu Sariputta. He can subdue the mind, but the non-mind can subdue Sariputta. When he enters Samadhi at will, he is aware of it all. |
「善哉！善哉！諸比 丘！汝等所說各隨方便，但今復聽我所說。 |
"Excellent! Excellent! Bhikkhus! You all speak according to your convenience, but now listen to what I say. |
云何比丘樂牛師子園中？ |
Why is Bhikkhu Le Niu Master in the garden? |
若有比丘依村 落住，彼到時，著衣持鉢，入村乞食，彼已 乞食已，還歸所在，洗手面，在一樹下正身 正意，結加趺坐，繫念在前。 |
Suppose a bhikkhu lives in a village. When he arrives, he puts on his clothes and holds his alms bowl, and goes to the village to beg for food. He has already begged for food, returns to his place, washes his hands and faces, and sits with his body and mind straight under a tree. |
彼比丘便作是 念： |
The bhikkhu then thought: |
『我今不壞于坐，要當盡有漏成無漏。』 |
"I am not good at sitting now. I want to make sure that all leaks are gone and that there are no leaks." 』 |
爾時，彼比丘即有漏心得解脫。 |
At that time, that bhikkhu was liberated from his outflowing mind. |
如是，比丘宜 在牛師子園中。 |
In this case, it is appropriate for a bhikkhu to stay in the Niushi Garden. |
如是，比丘恒勤精進，莫有 懈怠，所在之處靡不宗奉者。 |
In this way, a bhikkhu should always be diligent and diligent, never slacking off or being lazy and disrespectful wherever he goes. |
如是，比丘！當 作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
37.4 （四） |
37.4 (four) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說呪願有 六德。 |
"I will now say that there are six virtues in the wish. |
汝等諦聽！善思念之。」 |
Listen carefully! Think of it well. " |
諸比丘對曰： |
The monks said to each other: |
「如 是，世尊！」爾時，諸比丘從佛受教。 |
"So it is, World Honored One!" At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「彼云何名為六德？ |
"What are the six virtues called? |
於是，施主檀越成就三 法。 |
Therefore, the benefactor Tan Yue accomplished the three dharma. |
云何檀越施主成就三法？ |
Why did Tanyue's benefactor achieve the three dharma? |
於是，檀越施 主信根成就、戒德成就、聞成就，是謂檀越施 主成就此三法。 |
Therefore, Don Yue Tan Yue has achieved the root of faith, morality, and hearing. This means that Don Yue Tan has achieved these three things. |
施物之法復成三法。 |
The method of giving things is restored into three methods. |
云何為 三？ |
Why is it three? |
然彼物色成就、味成就、香成就，有此三 法。 |
However, there are three methods for achieving appearance, taste, and aroma. |
是謂，比丘！有此六事獲大功德，名德遠 聞，獲甘露之報。 |
That’s right, bhikkhu! If you do these six things, you will gain great merit, your reputation will be heard far and wide, and you will be rewarded with nectar. |
是故，諸比丘！若欲成就此 六事者，當念惠施。 |
Therefore, monks! If you want to achieve these six things, you should think of giving. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
37.5 （五） |
37.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊與無央數之眾而為說法。 |
At that time, the World Honored One preached the Dharma to countless people. |
爾 時，坐上有一比丘，便生此念： |
At that time, a bhikkhu was sitting on the seat, and he thought: |
「願如來告我 有所論說。」 |
May the Tathagata tell me something and have something to say. |
爾時，世尊知比丘心中所念，告 諸比丘： |
At that time, the World-Honored One knew what the bhikkhus were thinking and told them: |
「若有比丘生此念： |
"If any bhikkhu has this thought: |
『如來躬教訓我。』 |
"The Tathagata taught me a lesson. 』 |
彼比丘戒具清淨，無有瑕穢，修行止觀，樂 閑靜之處。 |
That bhikkhu's monastic discipline is pure, without any blemishes, he practices tranquility and contemplation, and he enjoys a quiet place. |
「若比丘意欲求衣被、飲食、床 敷臥具、病瘦醫藥者，亦當戒德成就，在空 閑處而自修行，與止觀共相應。 |
"If a bhikkhu wishes to seek clothing, food, clothing, bedding, or medicine for the sick and thin, he should also achieve moral integrity and practice by himself in a free place, in harmony with tranquility and vipassanā. |
「若復比丘 欲求知足者，當念戒德具足，在閑靜 處而自修行，與止觀共相應。 |
"If a bhikkhu wishes to be contented, he should remember that he has sufficient virtues and cultivate himself in a quiet place, consistent with tranquility and vipassanā. |
「若復比丘欲 求使四部之眾、國王、人民有形之類所見識 知，彼當念戒德具足。 |
"If a bhikkhu wishes to enable the four tribes, kings, and people to see and know things in a tangible way, he should remember that he has sufficient virtue. |
「若復比丘意欲求四 禪，中無悔心，亦不變易，當念戒德成就。 |
"If a bhikkhu wishes to pursue the four jhānas, he will have no regrets and will not change. He should think of the attainment of virtue. |
「若 復比丘意欲求四神足，彼亦當戒德具足。 |
"If a bhikkhu wishes to attain the four divine qualities, he should also possess sufficient moral virtues. |
「若復比丘意欲求八解脫門而無罣礙，彼 當念戒德具足。 |
"If a bhikkhu desires to seek the Eighth Door to Liberation but does not find it, he should remember that he has sufficient moral character. |
「若復比丘意欲求天耳徹 聽，聞天人聞聲，當念戒德具足。 |
"If a bhikkhu wishes to have the ears of gods to hear clearly and hear the voices of gods and humans, he should remember that he has sufficient moral character. |
「若復比丘 意欲求知他人心中所念，諸根缺漏，彼亦 當念戒德具足。 |
"If a bhikkhu wishes to know what is in the mind of another person, but his faculties are deficient, he should also think that he has sufficient virtue. |
「若復比丘意欲求知眾生 心意，有欲心、無欲心，有瞋恚心、無瞋恚 心，有愚癡心、無愚癡心，如實知之。 |
"If a bhikkhu wishes to know the minds of sentient beings, whether they have a mind of desire or not, whether they have a mind of hatred or not, whether they have a mind of ignorance or not, they will know it as it really is. |
有愛 心、無愛心，有受心、無受心，如實知之。 |
There is love, there is no love, there is receiving, there is no receiving, know it as it is. |
有 亂心、無亂心，有疾心、無疾心，有少心、無 少心，有量心、無量心，有痛心、無痛心， 有三昧心、無三昧心，有解脫心、無解脫心， 如實知之。 |
There is a disturbed mind, there is no disturbed mind, there is a sick mind, there is no sick mind, there is a little mind, there is no little mind, there is a measurable mind, there is an immeasurable mind, there is a pain mind, there is no pain mind, there is a samadhi mind, there is no samadhi mind, there is a liberation mind, there is no liberation mind. , know it truthfully. |
欲如是者，當念戒德具足。 |
If you want to be like this, you should remember that you have good moral character. |
「若 復比丘意欲得無量神足，分一身作無 數，復還合為一，踊沒自在，化身乃至梵 天，彼當念戒德具足。 |
"If a bhikkhu desires to attain the immeasurable divine power, to be divided into one body and perform innumerable things, to become one again, to wander freely, and to incarnate even in the Brahma world, he should think of the perfection of moral virtue. |
「若復比丘意欲求自 憶宿世無數劫事，或一生、二生，乃至千生、百 千億生、成劫、敗劫、成敗之劫，不可稱計，我 曾死此生彼，名某、字某，或從彼終，來生此 間，自憶如此無數劫事，當念戒德具足而 無他念。 |
"If a bhikkhu wishes to recall countless kalpas in his past life, or one life, two lives, or even a thousand lives, hundreds of thousands of billions of lives, kalpas of success, kalpas of failure, kalpas of success and failure, which cannot be calculated, I have died here and lived there, and I am called a certain person. , a certain word, or from that end to the next life here, recalling such countless kalpas, you should think of having sufficient moral character and no other thoughts. |
「若復比丘意欲求天眼，徹視觀眾 生類，善趣、惡趣，善色、惡色，若好、若醜，如實知 之。 |
"If a bhikkhu wishes to seek the celestial eye, he can see all living beings, their good and bad destinations, their good and bad colors, whether they are good or ugly, and know them as they really are. |
或復有眾生身、口、意行惡，誹謗賢聖，身 壞命終，生地獄中。 |
Or there may be sentient beings who do evil with their body, speech, or mind, and slander saints, and their bodies will be destroyed and their lives will be reborn in hell. |
或復有眾生身、口、意行 善，不誹謗賢聖，心意正見，身壞命終，生善 處天上。 |
Or there may be sentient beings who do good deeds in body, speech, and mind, do not slander saints, and have correct views in their minds. Their bodies will be destroyed and their lives will be reborn in heaven. |
意欲如是者，當念戒德具足。 |
Those who wish to do so should think of having sufficient moral character. |
「若復 比丘意欲求盡有漏，成無漏心解脫、智慧 解脫： |
"If a bhikkhu's mind is full of all the outflows, he will achieve the liberation of a mind without outflows and the liberation of wisdom: |
生死已盡，梵行已立，所作已辦，更不復 受胎，如實知之。 |
Birth and death have ended, the holy life has been established, the work has been done, and there is no more conception. Know it as it is. |
彼當念戒德具足，內自 思惟無有亂想，居在閑處。 |
He should think that he has sufficient virtue and virtue, and should live in a leisurely place without wandering in his inner thoughts. |
「諸比丘！當念戒 德具足，無他餘念，威儀成就具足，少過常 恐，何況大者！若有比丘意欲使如來共論 者，常念戒德具足； |
"Bhikkhus, you should think of the perfection of morality and virtue, and have no other thoughts. The achievement of majesty and appearance is sufficient. If you are too little, you will always be afraid, let alone the great one! If any bhikkhu wants to make the Tathagata comment on it, always think of the perfection of morality and virtue. |
已戒德具足，當念聞具 足； |
Already possessing sufficient virtue, you should remember that you have sufficient virtue; |
聞已具足，當念施具足； |
Hearing is sufficient, and thinking of giving is sufficient; |
施已具足，當念 智慧具足，解脫知見，皆悉具足。 |
Now that you have given enough, you should remember that wisdom is enough, liberation and knowledge are all there. |
若比丘戒身、 定、慧身、解脫身、解脫知見身具足者，便為天、 龍、鬼神所見供養，可敬、可貴，天、人所奉。 |
If a bhikkhu has a body of discipline, concentration, wisdom, liberation, and knowledge and vision of liberation, he will be seen by gods, dragons, ghosts, and gods as offerings, and he will be respected and valued by gods and humans. |
是 故，諸比丘！當念五分法身具足者，是世福 田，無能過者。 |
Yes, therefore, monks! Remember that those who have five points of Dharmakaya are blessed in this world, and those who cannot pass it will be able to live in a blessed place. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
增壹阿含經卷第二十九 |
Addition to the Agama Sutra Volume 29 |
37.6 （六） |
37.6 (six) |
增壹阿含經卷第三十 |
Addition to the Agama Sutra Volume 30 |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
六重品第三十七之二 |
Sixth level product 37-2 |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者舍利弗往詣世尊所，頭面禮 足，在一面坐。 |
At that time, the Venerable Shariputra went to where the World Honored One was, and sat on one side with his head, face and feet bowed. |
爾時，舍利弗白世尊言： |
At that time, Shariputra said to the Blessed One: |
「我今 以在舍衛城夏坐，意欲人間遊化。」 |
Today I am sitting in Savatthi City in the summer, hoping to transform into a human being. |
世尊告 曰： |
The World Honored One said: |
「今正是時。」 |
Today is the right time. |
時，舍利弗即從坐起，頭面禮 足，便退而去。 |
At that time, Shariputra stood up from his seat, bowed his head and face, and then retreated. |
時，舍利弗去未久，有一比丘 懷誹謗意，白世尊言： |
At that time, not long after Shariputra left, a bhikkhu had slanderous intentions and said to the Buddha: |
「舍利弗與諸比丘共 諍競，不懺悔，今遊行人間。」 |
Sariputra and the other bhikkhus have quarreled with each other and have not repented, so they are now wandering around the world. |
爾時，世尊告一比 丘： |
At that time, the World-Honored One told a bhikkhu: |
「汝速往持吾聲，喚舍利弗。」 |
You should quickly hold on to my voice and call Shariputra. |
比丘對曰： |
The bhikkhu replied: |
「如 是。 |
"That's right. |
世尊！」 |
World Honored One! " |
佛勅目連、阿難： |
The Buddha ordered Maud Lana and Ananda: |
「汝等使諸房中召 諸比丘詣世尊所。 |
"You have summoned the bhikkhus from all the rooms to visit the Blessed One. |
所以然者，舍利弗所入 三昧，今當在如來前作師子吼。」 |
Therefore, Sariputra has entered Samadhi and should now perform the roar of the Master in front of the Tathagata. " |
是時，諸比 丘聞佛教已，各集世尊所，頭面禮足，在一 面坐。 |
At that time, all the bhikkhus, having heard about Buddhism, gathered together where the World Honored One was, bowing their heads, faces and feet, and sat on one side. |
是時，彼比丘受世尊教，即往至舍利 弗所，語舍利弗言： |
At that time, the bhikkhu received the teachings of the Blessed One and went to the place where Sariputra was staying and spoke to Sariputra: |
「如來欲得相見。」 |
The Tathagata wishes to meet you. |
爾時，舍 利弗往至佛所，頭面禮足，在一面坐。 |
At that time, Shariputra went to the Buddha's place and sat on one side with his head bowed, his face bowed and his feet bowed. |
是時， 佛告舍利弗言： |
At that time, the Buddha told Sariputra: |
「卿向者去未久，有穢行比 丘來至我所，而白我言： |
"Not long after your visit, a bhikkhu with dirty behavior came to my place and said to me: |
『云舍利弗比丘與 諸比丘共諍，亦不悔過，在人間遊化。』 |
"Bhikkhu Shariputra shared the same quarrel with other monks, but he did not repent and wandered in the human world. 』 |
審實 爾乎？」 |
Check the truth? " |
舍利弗白佛言： |
Shariputra said to the Buddha: |
「如來自當知之。」 |
You should know how it comes from. |
世尊 告曰： |
The World Honored One said: |
「我自知耳。 |
"I know my ears. |
但今大眾各懷狐疑。 |
But now everyone is suspicious. |
汝今於 大眾中，可以己辯而自明淨。」 |
Now among the public, you can argue for yourself and become enlightened. " |
舍利弗白佛 言： |
Shariputra said to the Buddha: |
「自出母胎年向八十，每自思惟，未曾 殺生，亦不妄語，正使於調戲之中亦不妄 語，亦復未曾鬪亂彼此； |
"Since I was born from my mother's womb and turned eighty, every time I think about it, I have never killed anyone, nor have I told lies. Even when I was teasing, I have never told lies, and I have never messed with each other. |
設不專意之時，或 能有此行耳。 |
If you don't concentrate, you may be able to do this. |
我今，世尊！心意清淨，豈當與 梵行人共鬪諍乎？ |
I am now, World Honored One! If you have a pure mind, why should you share your quarrels with the Brahma people? |
亦如此地，亦受淨，亦受 不淨，屎尿穢惡皆悉受之，膿血涕唾終不 逆之； |
In the same way, both the pure and the impure ones are received, feces, urine, filth and evil are all accepted, and pus, blood, tears and saliva will never be rejected; |
然此地亦不言惡，亦不言善，我亦如 是，世尊！心不移轉，何得與梵行人共諍而 遠遊行？ |
However, here neither evil nor good is spoken, and so am I, World Honored One! If your mind is not averted, how can you go far away with the Brahma people? |
心不專者能有此耳。 |
Those who are not professional can have this ear. |
我今心正，何 得與梵行人共諍而遠遊乎？ |
Now that my mind is upright, why should I travel far away from the Brahma people? |
亦如水，亦能 使好物淨，亦能使不好物淨； |
Just like water, it can also purify good things and bad things; |
彼水不作是 念： |
That water does not do this. Thought: |
『我淨是、置是。』 |
"I am pure and pure. 』 |
此亦如是，無有異想，何 得與梵行人共鬪而遠遊乎？ |
This is also the case. Without any strange thoughts, how can we travel far away with the Brahma people? |
猶如熾火焚 燒山野，不擇好醜，終無想念。 |
Just like a blazing fire burning the mountains and fields, no matter how good or bad you are, you will never miss them. |
我亦如是，豈 當有意與梵行人共諍乎？ |
The same is true for me. Should I deliberately disagree with the Brahma people? |
亦如掃灑，不 擇好醜，皆能除之，終無想念。 |
Just like sweeping, no matter how good or bad you are, you can get rid of them all, and you won't miss them in the end. |
猶如牛無其 雙角，極自良善，亦不 凶 暴，善可將御，隨意 所至，終無疑難。 |
Just like an ox without its horns, it is extremely kind and not violent. It can be controlled with kindness, and it can go wherever it wants without any difficulty. |
唯然，世尊！我心如是，亦 不與想有所傷害，豈當與梵行人共諍 而遠遊乎？ |
Weiran, World Honored One! If my mind is like this, I won't do any harm to my thoughts. Why should I quarrel with the Brahma people and travel far away? |
亦如旃陀羅女著弊壞衣，在人 間乞食亦無禁忌。 |
Just like a Chandala girl wearing bad clothes, there is no taboo in begging for food in the human world. |
我亦如是，世尊！亦無想 念，當興諍訟而遠遊也？ |
So am I, World Honored One! I don’t even miss it. Are you going to travel far away to start a lawsuit? |
亦如脂釜，處處漏 壞，有目之人皆悉觀見處處漏出。 |
It is also like a fat cauldron, leaking and breaking everywhere. Anyone with eyes can see that it is leaking everywhere. |
我亦如是， 世尊！九孔之中漏出不淨，豈當與梵行人 共諍？ |
So am I, World Honored One! If impurity leaks out of the nine holes, why should we share the same quarrel with the Brahma people? |
猶如女人年少端正，復以死尸繫 彼女頸，而厭患之。 |
It is like a young and upright woman tying a dead body around her neck and getting tired of it. |
世尊！我亦如是，厭患此 身如彼無異，豈當與梵行人共諍而遠遊 乎？ |
World Honored One! The same is true for me. I am tired of feeling that this body is no different than that. Why should I quarrel with the Brahma people and travel far away? |
此事不然，世尊！自當知之，彼比丘亦當 知之。 |
This is not the case, World Honored One! You should know it, and the bhikkhu should also know it. |
設當有是者，願彼比丘受我懺悔。」 |
If this is the case, may that bhikkhu accept my repentance. " |
爾 時，世尊告彼比丘： |
At that time, the World-Honored One told that bhikkhu: |
「汝今可自悔過。 |
"You can repent now. |
所以然 者，若不悔者頭便破為七分。」 |
So, if you don't regret it, your head will be broken into seven parts. " |
是時，彼比丘 心懷恐怖，衣毛皆竪，即從坐起，禮如來足， 白世尊言： |
At that time, the bhikkhu was filled with fear and his hair stood on end. He stood up from his seat, paid homage to the Tathagata, and said to the World Honored One: |
「我今自知犯舍利弗，唯願世尊 受我懺悔。」 |
I now realize that I have offended Shariputra, and I only hope that the World-Honored One will accept my repentance. |
世尊告曰： |
The World Honored One said: |
「汝比丘！自向舍利弗 懺悔，若不爾者頭便為七分。」 |
Bhikkhu! Repent to Sariputta. If you don't do it, your head will be divided into seven points. |
是時，彼比丘 即向舍利弗頭面禮足，白舍利弗言： |
At that time, the bhikkhu bowed his head, face and feet to Sariputta and said to Sariputta: |
「唯願 受我懺悔，愚不別真。」 |
I only wish to accept my repentance. You are as stupid as you are true. |
爾時，世尊告舍利弗： |
At that time, the World-Honored One told Shariputra: |
「汝今可受此比丘悔過，又以手摩頭。 |
"Now you can accept this bhikkhu's repentance and rub his head with his hands. |
所以 然者，若當不受此比丘懺悔者，頭破為 七分。」 |
Therefore, if this bhikkhu should not repent, his head will be broken into seven parts. " |
爾時，舍利弗以手摩頭，語比丘曰： |
At that time, Shariputra rubbed his head with his hand and said to the bhikkhu: |
「聽 汝懺悔！如愚如惑，此佛法中極為曠大，能 隨時悔過者，善哉！今受汝懺悔，後更莫犯。」 |
Listen to your repentance! As foolish as it is deluded, this Dharma is extremely vast. Those who can repent at any time are so good! I accept your repentance now, and I will never do it again in the future. |
如是再三。 |
So again and again. |
是時，舍利弗告彼比丘曰： |
At that time, Shariputra told that bhikkhu: |
「汝更 莫犯。 |
"Don't do it again. |
所以然者，有六法入地獄，六法生 天，六法至涅槃處。 |
Therefore, there are six dharmas that enter hell, six dharmas that arise in heaven, and six dharmas that lead to nirvana. |
云何為六？ |
Why is it six? |
欲害他人， 我以起此害心，便歡喜踊躍，不能自勝； |
If I want to harm others, I will be so happy and excited that I cannot overcome myself; |
我 當教人使害他，於中起害心； |
I should teach others how to do harm to them, and I will arouse harmful intentions among them; |
以得害人， 於中起歡喜，我當得此不馨之問； |
In order to harm others and feel happy in them, I should get this unpleasant question; |
未起 此事便快愁憂。 |
Before this happened, I felt very sad. |
是謂有此六法，令人墮 惡趣。 |
This means that there are these six dharmas that can cause people to fall into the lower realms. |
「云何有六，令人至善處？ |
"How can there be six that make people perfect? |
所謂身戒具 足，口戒具足，意戒具足，命根清淨，不殺害 心，無妬嫉心。 |
The so-called moral precepts of the body are sufficient, the moral precepts are sufficient, the moral precepts are sufficient, the life root is pure, the intention is not to kill, and there is no jealousy. |
是謂有此六法，生於善處。 |
This means that there are these six dharmas, which are born in a good place. |
「云何修六法至於涅槃？ |
"How can one practice the Six Dharmas to reach Nirvana? |
所謂六思念法。 |
The so-called six thoughts method. |
云 何為六？ |
Cloud What is six? |
所謂身行慈無瑕穢； |
The so-called benevolence in one's body is flawless; |
口行慈無瑕 穢； |
His words and actions are flawless and impure; |
意行慈無瑕穢； |
The mind and deeds are kind and flawless; |
若得利養之具，能與人 等共分之而無悋想； |
If you get something that you can use and support, you can share it with others without any hesitation; |
奉持禁戒無瑕疵，智 者所貴； |
Upholding the precepts without blemish is valued by the wise; |
如是之戒能具足諸有邪見、正見、 賢聖出要，能得盡苦本。 |
Such precepts can equip all those with wrong views, right views, sages and sages to come to the fore and eliminate the source of suffering. |
如是諸見皆悉分 明。 |
In this way, all views are clear and clear. |
是謂六法得至涅槃。 |
This means that the six dharmas lead to nirvana. |
汝今，比丘！當求方 便，行此六法。 |
You are now, bhikkhu! When seeking convenience, follow these six methods. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
爾時，彼 比丘重從坐起，禮舍利弗足： |
At that moment, the bhikkhu stood up from his seat again and paid homage to the relic: |
「我今重自懺， 如愚如惑而不別真。 |
"I confess now that I am as foolish as I am deluded but not true. |
唯願，舍利弗！受我悔 過，後不復犯。」 |
Only wish, Shariputra! I regret it and will never do it again. " |
舍利弗曰： |
Shariputra said: |
「聽汝悔過！賢聖法 中極為曠大，能自改往修來，莫復更犯。」 |
I hear you repent! The Dharma of the Sages and Saints is extremely broad. If you can correct yourself and practice again, you will never commit the same crime again. |
爾 時，彼比丘聞舍利弗所說，歡喜奉行。 |
At that time, the bhikkhu heard what Sariputta said and followed it with joy. |
37.7 （七） |
37.7 (seven) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說第一最 空法，汝等善思念之。」 |
Now I will tell you the first and most empty Dharma. You may well meditate on it. |
諸比丘對曰： |
The monks said to each other: |
「如是，世 尊！」爾時，諸比丘從佛受教。 |
"So, World Honored One!" At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「彼云 何為名第一最空之法？ |
"He said: What is the most empty Dharma? |
若眼起時則起，亦 不見來處，滅時則滅，亦不見滅處； |
If the eye arises when it arises, it cannot see where it came from; if it disappears when it disappears, it disappears and cannot see where it disappeared; |
除假號 法、因緣法。 |
Eliminate false numbers, the law of cause and effect. |
云何假號、因緣？ |
Why is it a false name or a predestined relationship? |
所謂是有則有， 此生則生，無明緣行，行緣識，識緣名色， 名色緣六入，六入緣更樂，更樂緣痛，痛緣 愛，愛緣受，受緣有，有緣生，生緣死，死 緣愁、憂、苦、惱，不可稱計。 |
What is said is that there is existence, and this life is born. Ignorance is dependent on action, formation is dependent on consciousness, consciousness is dependent on name and form, name and form are dependent on the six sense organs, the six sense organs are related to happiness, more happiness is related to pain, pain is related to love, love is related to feeling, feeling Destiny exists, destiny leads to life, life depends on death, and death depends on sorrow, sorrow, pain, and annoyance, which cannot be calculated. |
如是苦陰成此因 緣。 |
This is the cause and condition of suffering. |
「無是則無，此滅則滅。 |
“If there is nothing, then there is nothing; if this ceases, then it ceases. |
無明滅則行滅， 行滅則識滅，識滅則名色滅，名色滅則六入 滅，六入滅則更樂滅，更樂滅則痛滅，痛滅則 愛滅，愛滅則受滅，受滅則有滅，有滅則生 滅，生滅則死滅，死滅則愁、憂、苦、惱，皆悉滅盡， 除假號之法。 |
When ignorance ceases, formations cease. When formations cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense organs cease. When six sense senses cease, happiness ceases. When pleasure ceases, pain ceases. When pain ceases, love ceases. Love ceases. Then suffering will be destroyed, suffering will be destroyed, existence will be destroyed, existence will be destroyed, death will be destroyed, death will be destroyed, then sorrow, worry, suffering and annoyance will all be eliminated, except for the method of false names. |
耳、鼻、舌、身、意法亦復如是，起時 則起，亦不知來處，滅時則滅，亦不知滅處， 除其假號之法。 |
The same is true for the ears, nose, tongue, body, and mind. They arise when they arise, and they don’t know where they come from. They disappear when they disappear, and they don’t know where they disappear. Except for their false names. |
彼假號法者，此起則起，此滅 則滅。 |
That false dharma will arise as soon as it arises, and cease as soon as it ceases. |
此六入亦無人造作，亦名色、六入法， 六入亦無人造作，由父母而有胎者亦無， 因緣而有，此亦假號，要前有對，然後乃有。 |
There is no human creation of these six sense organs, including name, form, and six senses. There is no human creation of these six sense sense organs. There is no one who is conceived by parents. They exist due to causes and conditions. This is also a false sign. It must be right before and then there will be. |
猶 如鑽木求火，以前有對，然後火生； |
It's like drilling wood for fire. There was a right before, and then the fire was born; |
火亦不 從木出，亦不離木。 |
Fire does not come out of the wood, nor does it leave the wood. |
若復有人劈木求火 亦不能得，皆由因緣合會，然後有火。 |
If someone splits wood in search of fire and cannot get it, it is due to the combination of causes and conditions, and then there is fire. |
此六 情起病亦復如是，皆由緣會於中起病。 |
The same is true for the onset of these six emotions, which are all caused by the occurrence of conditions. |
此 六入起時則起，亦不見來，滅時則滅，亦不 見滅； |
When these six inputs arise, they arise, but they do not appear; when they cease, they disappear, and they do not appear to cease; |
除其假號之法，因由父母合會而有。」 |
The method of getting rid of false names is due to the union of parents. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「先當受胞胎， 漸漸如凍酥， |
"First I have to give birth to a baby, then gradually it becomes like a frozen cake, |
遂復如息肉， 後轉如像形。 |
Then it reappears like a polyp, and then turns like a statue. |
先生頭項頸， 轉生手足指， |
Mr. head, neck, reincarnated hands, feet and fingers, |
支節各各生， 髮毛爪齒成。 |
Each branch has its own branches, hairs, claws and teeth. |
若母飲食時， 種種若干饌， |
When the mother eats, there are various kinds of food, |
精氣用活命， 受胎之原本。 |
The essence is used to survive, which is the origin of conception. |
形體以成滿， 諸根不缺漏， |
The body is complete, and the roots are not missing or leaking. |
由母得出生， 受胎苦如是。 |
Being born from the mother, conception is painful like this. |
「比丘當知，因緣合會，乃有此身耳。 |
"Bhikkhus, you should know that this body and ears come about because of the combination of causes and conditions. |
又復，比 丘！一人身中骨有三百六十，毛孔九萬九千， 脈有五百，筋有五百，虫八萬戶。 |
Again, bhikkhu! A human body has 360 bones, 99,000 pores, 500 veins, 500 tendons, and 80,000 insects. |
比丘當 知，六入之身有如是災變。 |
Bhikkhus, you should know that the body of the six sense organs undergoes such catastrophic changes. |
比丘！當念思惟， 如是之患，誰作此骨？ |
Bhikkhu! When you think about it, who made this bone if it is such a problem? |
誰合此筋脈？ |
Who combines these tendons? |
誰造 此八萬戶虫？」 |
Who created these 80,000 insects? " |
爾時，彼比丘作是念思惟， 便獲二果、阿那含、若阿羅漢。 |
At that time, the bhikkhu thought like this and attained the two fruits of being an anagami and an arhat. |
爾時，世尊 便說此偈： |
At that time, the World-Honored One spoke this verse: |
「三百六十骨， 在此人身中， |
"Three hundred and sixty bones, in this human body, |
古佛之所演， 我今亦說之。 |
What the ancient Buddha performed, I will also explain it today. |
筋有五百枚， 脈數亦如是， |
There are five hundred tendons, and the number of pulses is also the same. |
虫有八萬種， 九萬九千毛。 |
There are eighty thousand species of insects and ninety-nine thousand hairs. |
當觀身如是， 比丘勤精進， |
When observing the body as such, bhikkhu diligently |
速得羅漢道， 往至涅槃界。 |
Quickly reach the path of Arhat and reach the realm of Nirvana. |
此法皆空寂， 愚者之所貪， |
All these dharmas are empty and silent, the greed of fools. |
智者心歡悅， 聞此空法本。 |
The wise man's heart is happy, hearing this empty Dharma. |
「是謂，比丘！此名第一最空之法，與汝等說。 |
"That's it, bhikkhu! This is the first and most empty Dharma. Let me tell you about it. |
如來之所說行之法，我今以為起慈哀心， 我今以辦。 |
Now that I have compassion for you, I will do what the Tathagata said and do. |
常當念修行其法，在閑居之處 坐禪思惟，勿有懈怠。 |
Always remember to practice the method, sit in meditation and meditate in a quiet place, and do not be lazy. |
今不修行，後悔無益！ 此是我之教訓。 |
If you don’t practice now, regretting will be useless! This is my lesson. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
37.8 （八） |
37.8 (eight) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，生漏梵志往至世尊所，共相問訊， 在一面坐。 |
At that time, the Brahma-Zhi who was born in the world went to the presence of the Blessed One, asked each other, and sat down on one side. |
爾時，生漏梵志白世尊言： |
At that time, the Brahmaṇṭṭhāna was born and said: |
「瞿曇！ 剎利今日意欲何求？ |
Qu Tan! What does Kshatriya want today? |
有何行業？ |
What industry? |
為著何教？ |
What to teach for? |
為究竟何事？ |
Why? |
婆羅門意欲何求？ |
What does Brahmin want? |
有何行業？ |
What industry? |
為著何教？ |
What to teach for? |
究竟何事？ |
What happened? |
國王今日意欲何求？ |
What does the king want today? |
有何行業？ |
What industry? |
為著何教？ |
What to teach for? |
為究竟何事？ |
Why? |
盜賊今 日意欲何求？ |
What does the thief want today? |
有何行業？ |
What industry? |
為著何教？ |
What to teach for? |
為究竟 何事？ |
Why? |
女人今日意欲何求？ |
What do women want today? |
有何行業？ |
What industry? |
為著 何教？ |
For what purpose? |
為究竟何事？」 |
Why? " |
爾時，世尊告梵志曰： |
At that time, the World-Honored One told Brahma Zhi: |
「剎 利種者，常好鬪訟，多諸技術，好喜作務， 所要究竟終不中休。」 |
Those of the Ksāli family are always fond of litigation, have many skills, and love to do things. They will never stop pursuing what they want. |
梵志問曰： |
Fanzhi asked: |
「梵志意何 所求？」 |
What does Brahma want? |
世尊告曰： |
The World Honored One said: |
「梵志意好呪術，要作居 家，樂閑靜之處，意在梵天。」 |
Brahma desires to practice magic. He wants to live in a home. He likes a quiet place. He wants to be in the Brahma world. |
又問曰： |
He asked again: |
「國王意 何所求？」 |
What does the king want? |
世尊告曰： |
The World Honored One said: |
「梵志當知，王意所欲得 國政，意在兵仗，貪著財寶。」 |
Brahma Zhi should know that the king wants to obtain state affairs, wants war, and is greedy for treasure. |
「盜賊意何所 求？」 |
What does the thief want? |
世尊告曰： |
The World Honored One said: |
「賊意盜竊，心在姦邪，欲使人 類不知所作。」 |
The thief intends to steal, and his heart is evil, and he wants to make mankind ignorant of what he is doing. |
「女人意何所求？」 |
What does a woman want? |
世尊告曰： |
The World Honored One said: |
「女人意在男子，貪著財寶，心繫男女，心欲 自由。」 |
"A woman desires men, she is greedy for treasure, her heart is for men and women, and she desires freedom." |
爾時，梵志白世尊言： |
At that time, Brahma said to the World-Honored One: |
「甚奇！甚特！盡知 爾許之變，如實不虛。 |
"How strange! How special! I know that the changes you promised are true and true. |
今日比丘意何所求？」 |
What does the bhikkhu want today? " |
世尊告曰： |
The World Honored One said: |
「戒德具足，心遊道法，意在四諦， 欲至涅槃。 |
"With sufficient moral character, your mind wanders in the Dharma, focusing on the Four Noble Truths, and desires to reach Nirvana. |
此是比丘之所求也。」 |
This is what the bhikkhu wants. " |
是時，生漏 梵志白世尊言： |
At that time, leakage occurred. Brahma Zhibai said: |
「如是。 |
"That's right. |
世尊！比丘所行意不 可移轉，其義實爾，瞿曇！涅槃者極為快樂。 |
World Honored One! The intention of the bhikkhu's actions cannot be changed, and its meaning is real, Qutan! One who attains Nirvana is extremely happy. |
如來所說乃為過多，猶如盲者得視，聾者得 聽，在闇者見明，今日如來所說亦復如是， 而無有異。 |
What the Tathagata said is too much, just like a blind person can see, a deaf person can hear, and a person in the dark can see light. The Tathagata said the same thing today, and there is no difference. |
我今國事猥多，欲還所止。」 |
There are many obscene things going on in my country today, and I just want to stop them. " |
世尊 告曰： |
The World Honored One said: |
「宜知是時。」 |
It's better to know when it's time. |
是時，生漏梵志即從坐起， 繞佛三匝，便退而去。 |
At that time, Brahman Zhi, who was born with leakage, stood up from his seat, walked around the Buddha three times, and then retreated. |
爾時，生漏梵志聞佛所 說，歡喜奉行。 |
At that time, Brahman Zhi was born. Hearing what the Buddha said, he followed it with joy. |
37.9 （九） |
37.9 (nine) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤 獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，生漏梵志往至世尊所，頭面禮足， 在一面坐。 |
At that time, the Brahma-Zhi who was born came to the place where the Blessed One was. He bowed his head, his face and his feet, and sat on one side. |
爾時，梵志白世尊言： |
At that time, Brahma said to the World-Honored One: |
「此中頗有 比丘，云何得修梵行無有缺漏，清淨修梵 行？」 |
There are quite a number of monks here. How can they practice the Brahmacharya without any flaws and practice the Brahmacharya in a pure way? |
世尊告曰： |
The World Honored One said: |
「若有人戒律具足而無所犯， 此名清淨修得梵行。 |
"If a person has sufficient precepts and does not violate them, he is said to have attained the holy life through pure practice. |
復次，梵志！若有眼見 色，不起想著，不起識念，除惡想，去不善 法，得全眼根，是謂此人清淨修梵行。 |
Again, Brahma! If one has eyes to see form, does not think about it, does not recognize it, eliminates evil thoughts, gets rid of unwholesome dharmas, and acquires the whole eye, it is said that this person is pure and cultivates the holy life. |
若 耳聞聲、鼻嗅香、舌知味、身知細滑、意知法， 都無識想，不起想念，清淨得修梵行，全 其意根，如此之人得修梵行，無有缺漏。」 |
If the ear hears the sound, the nose smells the fragrance, the tongue knows the taste, the body knows the fine smoothness, and the mind knows the Dharma, all of them have no conscious thought and cannot think of it. If they are pure and practice the Brahma, they can cultivate their mind. Such a person can practice the Brahma and there is no existence. missing. " |
婆 羅門白佛言： |
The Brahmin said to the Buddha: |
「何等之人不修梵行，不具足 清淨行？」 |
What kind of person does not practice the holy life and does not have pure conduct? |
世尊告曰： |
The World Honored One said: |
「若有人俱會者，此名非 梵行。」 |
If anyone knows it all, this is not the holy life. |
婆羅門白佛言： |
The Brahmin said to the Buddha: |
「何等之人漏不具足？」 |
What kind of person is incompetent? |
世尊告曰： |
The World Honored One said: |
「若有人與女人交接，或手足相 觸，擑在心懷而不忘失。 |
"If a man has sex with a woman, or if his hands and feet touch each other, he should keep it in his heart and never forget it. |
是謂，梵志！行不 具足，漏諸婬泆，與婬、怒、癡共相應。 |
That’s right, Brahma! Insufficient conduct leads to leakage of sexual desires, which correspond to sexual desire, anger, and ignorance. |
「復次， 梵志！或與女人共相調戲，言語相加。 |
"Again, Brahma! Maybe he flirts with women and talks with each other. |
是謂， 梵志！此人行不全具，漏婬、怒、癡，梵行不 具足修清淨行。 |
That is to say, Brahma! This person does not possess all the conducts, such as lust, anger, and delusion, and does not possess the pure conduct of the Brahma. |
「復次，梵志！若有女人惡眼 相視而不移轉，於中便起婬、怒、癡想，生諸 亂念。 |
"Again, Brahma! If a woman looks at each other with evil eyes and does not look away, she will have lust, anger, delusion, and all kinds of random thoughts. |
是謂，梵志！此人梵行不淨，不修梵行。 |
That’s right, Brahma! This person’s holy life is impure and he does not practice the holy life. |
「復次，梵志！若復有人遠聞或聞哭聲，或聞 笑聲，於中起婬、怒、癡，起諸亂想。 |
"Again, Brahma Zhi! If someone hears crying or laughing from afar, lust, anger, delusion, and all kinds of wild thoughts arise in him. |
是謂，梵 志！此人不清淨修梵行，與婬、怒、癡共相 應，行不全具。 |
That is to say, Brahma! This person does not practice the holy life in a pure way, and is associated with lust, anger, and ignorance, and has incomplete conduct. |
「復次，梵志！若有人曾見女人， 後更生想，憶其頭目，於中生想； |
"Again, Brahmāzhi! If someone once saw a woman and then thought about it again, he remembered her leader and thought about it; |
在屏閑 之處，生婬、怒、癡，與惡行相應。 |
Where there is no leisure, lust, anger, and ignorance arise, corresponding to evil deeds. |
是謂，梵志！此 人不修梵行。」 |
That’s right, Brahma! This person does not practice the holy life. " |
是時，生漏梵志白世尊言： |
At that time, the Venerable Master Bai said: |
「甚 奇！甚特！此沙門瞿曇亦知梵行，亦知不梵 行； |
"How strange! How special! This ascetic, Qutan, also knows the holy life and the non-brahman life; |
亦知漏行，亦知不漏行。 |
You also know how to miss a line, and you also know how not to miss a line. |
所以然者，我今 亦生此念，諸有人民，女人手足相加，起諸 亂想。 |
Therefore, I also have this thought today, all people, women's hands and feet are added together, and I have all kinds of wild thoughts. |
我時便生此念： |
This thought occurred to me: |
『此人行不清淨，與婬、 怒、癡共相應。』 |
"This person's behavior is impure and corresponds to lust, anger, and ignorance." 』 |
第一更樂者，女人是也。 |
The first person to be more happy is a woman. |
第一可 欲者，所謂眼眼相視，然彼女人或語、或笑，繫 綴男子，或共言語而繫綴男子。 |
The first thing that is desirable is the so-called eye-to-eye contact, but the woman either talks or smiles to the man, or talks to the man together. |
是時，我便 生此念： |
At that time, I had this thought: |
『此六人盡行不清淨行。』 |
“These six people are all practicing impure conduct. 』 |
如來今日所 說甚過，猶如盲者得目，迷者見路，愚者聞 道，有目之人見色，如來說法亦復如是。 |
What the Tathagata said today is extremely wrong. Just like a blind person can see, a lost person can see the way, a fool can hear the Tao, and a person with eyes can see form. The same is true when the Tathagata speaks the Dharma. |
我 今自歸佛、法、眾，自今之後不復殺生，唯願受 為優婆塞。」 |
I now return to the Buddha, the Dharma, and the people. From now on, I will no longer kill any living beings. I only wish to receive the Upasaka. " |
爾時，生漏梵志聞佛所說，歡喜 奉行。 |
At that time, the Brahma-Zhi was born, and after hearing what the Buddha said, he followed it with joy. |
37.10 （一〇） |
37.10 (10) |
聞如是： |
Heard this: |
一時，佛在毘舍離城外林中， 與大比丘眾五百人俱。 |
At one time, the Buddha was in the forest outside the city of Vaishali, together with five hundred great monks. |
爾時，尊者馬師到 時，著衣持鉢，入城乞食。 |
At that time, the venerable horse master arrived, dressed in clothes and holding an alms bowl, and went into the city to beg for food. |
是時，薩遮尼健 子遙見馬師來，即往語馬師曰： |
At that time, Sajjani Jianzi saw the horse master coming from a distance, so he went to the horse master and said: |
「汝師說何 等義？ |
"What does your teacher mean? |
有何教訓？ |
What’s the lesson? |
以何教誡向弟子說法 乎？」 |
What instructions should I give to my disciples? " |
馬師報曰： |
The horse master reported: |
「梵志！色者無常，無常者即是 苦，苦者即是無我，無我者即是空也，空者彼 不我有，我非彼有。 |
"Brahma Zhi! Form is impermanent, impermanence is suffering, suffering is selflessness, selflessness is emptiness, and emptiness means that there is no self, and I am not that. |
如是者智人之所學也。 |
This is what wise people learn. |
痛、想、行、識無常，此五盛陰無常者即是苦，苦 者即是無我，無我者即是空，空者彼非我有， 我非彼有。 |
Pain, thoughts, actions, and consciousness are impermanent. The impermanence of these five yin is suffering. Suffering is selflessness. Selflessness is emptiness. Empty means that I am not my being, and I am not that other being. |
卿欲知者，我師教誡其義如是， 與諸弟子說如是義。」 |
If you want to know, my master will teach you how it means, and tell your disciples how it means. " |
是時，尼健子以兩 手掩耳，而作是言： |
At that time, Ni Jianzi covered his ears with his hands and said: |
「止！止！馬師！我不樂聞 此語。 |
"Stop! Stop! Master! I don't like hearing this. |
設瞿曇沙門有此教者，我實不樂聞。 |
I really don't like to hear about the teachings of Qutan Samana. |
所以然者，如我義者色者是常，沙門義者 無常。 |
Therefore, for example, my righteousness and color are permanent, while the samaana’s righteousness is impermanent. |
何日當見沙門瞿曇與共論議，當 除沙門瞿曇顛倒之心。」 |
When will I see the recluse Qutan and discuss it with me, I will eliminate the rebellious mind of the recluse. " |
爾時，毘舍離城五 百童子集在一處，欲有所論。 |
At that time, five hundred boys in Vaishali City gathered together and wanted to discuss something. |
是時，尼健子 往至五百童子所，語童子曰： |
At that time, Ni Jianzi went to the house of five hundred boys and said to the boys: |
「汝等皆來，共 至沙門瞿曇所。 |
"Come, all of you, to the residence of the ascetic Qu Tan. |
所以然者，意欲與彼沙門 瞿曇共論，使彼沙門得見正諦之道。 |
Therefore, I want to discuss it with that ascetic, Qu Tan, so that he can see the true path. |
沙門 所說者色者無常，如我義者色者是常。 |
Shaman said that color is impermanent, just like my righteous color is permanent. |
猶 如力士手執長毛之羊，隨意將東西，亦無 疑難。 |
Just like a strong man holding a long-haired sheep, he can pick up things at will without any problems. |
我今亦復如是，與彼沙門瞿曇論議， 隨我捉捨而無疑難。 |
I am doing the same thing now. I am discussing with that ascetic Qutan, and there is no doubt that he will catch him with me. |
猶如猛象凶暴而有 六牙，在深山中戲，亦無所難。 |
Just like a ferocious elephant with six teeth, it has no difficulty in playing in the deep mountains. |
我今亦復 如是，與彼論議亦無疑難。 |
This is also the case for me now, and it is undoubtedly difficult to discuss it with him. |
猶如兩健丈夫 而捉一劣者，在火上炙，隨意轉側，亦無疑 難。 |
It is like two strong husbands, and it is undoubtedly difficult to catch the weak one and burn it on the fire, turning it sideways at will. |
我今與彼論義亦無疑難。 |
It is no doubt difficult for me to discuss the meaning with him now. |
我論議中尚 能害象，何況人乎？ |
If I can harm an image in my discussion, how much more can I harm a human being? |
亦能使象東、西、南、北，豈 不如人乎？ |
It can also make elephants move east, west, south, and north. Isn't it inferior to humans? |
今此講堂樑柱無情之物，尚能使 移轉，何況與人共論能勝，我使彼血從 面孔出而命終。」 |
The beams and pillars of today's lecture hall are ruthless things that can still be moved, let alone talking with others to win. I caused the blood to flow from his face and die. " |
其中或有童子而作是言： |
There may be a boy among them who writes this: |
「尼健子終不能與沙門論議，但恐沙門瞿 曇與尼健子論議耳。」 |
"Nijanzi cannot discuss it with the ascetics, but I am afraid that the ascetic Kutan will discuss it with Nijanzi." |
或有作是說： |
Or there is a saying: |
「沙門 不與尼健子論議，尼健子能與沙門共 論議。」 |
A recluse does not discuss with Nijianzi, but Nijianzi can discuss with ascetics. |
是時，尼健子便作是念： |
At that time, Ni Jianzi thought as follows: |
「設令沙門瞿 曇所說如馬師比丘者，足得相疇。 |
"Suppose the recluse Qutan said that those who are like Master Bhikkhu are worthy of the category. |
若有 義者，聞已當知。」 |
If there is something righteous, you should know it after hearing it. " |
是時，尼健子將五百童子， 前後圍繞，往至世尊所，共相問訊，在一面坐。 |
At that time, Ni Jianzi surrounded the five hundred boys, front and back, and went to the Blessed One's place. They asked each other and sat on one side. |
是時，尼健子白世尊言： |
At that time, Ni Jianzi Bai Shizun said: |
「云何，瞿曇！有何教 誡，以何教誡訓諸弟子？」 |
What are you talking about, Qu Tan! What teachings do you have? How can you teach them to your disciples? |
佛告尼健子： |
The Buddha told Ni Jianzi: |
「我之所說，色者無常，無常即是苦，苦者即是 無我，無我者即是空，空者彼非我有，我非 彼有； |
"What I am saying is that form is impermanent, impermanence is suffering, suffering is selflessness, selflessness is emptiness, and emptiness is not something I have, and I am not something I have; |
痛、想、行、識及五盛陰皆悉無常，無常即 是苦，苦者無我，無我者是空，空者彼非我 有，我非彼有。 |
Pain, thought, action, consciousness, and the five yins are all impermanent, and impermanence is suffering. Suffering means no self, and selfless means emptiness. Empty means something other than myself, and something I am not something else. |
我之教誡其義如是。」 |
This is the meaning of my teachings. " |
尼健 子報曰： |
Ni Jian Zi reported: |
「我不樂聞此義。 |
"I don't like hearing this. |
所以然者，如我 所解義，色者是常。」 |
Therefore, as I interpret it, color is permanent. " |
世尊告曰： |
The World Honored One said: |
「汝今且專心 意，思惟妙理，然後說之。」 |
Now you should concentrate your mind, meditate on the wonderful truth, and then explain it. |
尼健子報曰： |
Ni Jianzi reported: |
「我今 所說色者是常，此五百童子其義亦爾。」 |
The color I am talking about today is permanent, and the meaning of these five hundred boys is also the same. |
世尊 告曰： |
The World Honored One said: |
「汝今所說色者是常，此五百童子其義 亦爾。」 |
The color you are talking about now is permanent, and the meaning of these five hundred boys is also the same. |
世尊告曰： |
The World Honored One said: |
「汝今以己之辯說之，何 為引彼五百人乎？」 |
Now that you are arguing with yourself, why are you leading those five hundred people? |
尼健子報曰： |
Ni Jianzi reported: |
「我今說色 是常，沙門欲何等言論？」 |
Now that I say that form is permanent, what do you want the recluse to say? |
世尊告曰： |
The World Honored One said: |
「我今說 色者無常，亦復無我。 |
"I now say that form is impermanent and no longer has a self. |
權詐合數有此色者， 亦無真實，無固、無牢亦如雪搏，是等 磨滅之法，是變易之法。 |
Those who have this color in the sum of power and deceit have no reality, no solidity, no prison, and they are like snow fighting. This is the way to be wiped out, and it is the way to change. |
汝今方說色者 是常，我還問汝，隨意報我。 |
Now that you are talking about sex, it is normal. I still ask you, please repay me as you please. |
云何，尼健子！ 轉輪聖王還於己國得自在不乎？ |
Yunhe, Ni Jianzi! Does the Wheel-turning Holy King still feel at home in his own country? |
又彼大 王不應脫者而脫之，不應繫者而繫之， 可得爾乎？」 |
Moreover, the great king takes off things that should not be taken off, and ties things that should not be tied. Is this okay? " |
尼健子報曰： |
Ni Jianzi reported: |
「此聖王有此自在 之力，不應殺者能殺之，不應繫者能繫 之。」 |
This holy king has this power of freedom. He can kill those who should not be killed, and he can tie those who should not be tied. |
世尊告曰： |
The World Honored One said: |
「云何，尼健子！轉輪聖王當復 老乎？ |
Why, Ni Jianzi! How old is it that the Holy King of Chakravartin will be restored? |
頭白、面皺、衣裳垢坋？」 |
White hair, wrinkled face, dirty clothes? " |
是時，尼健子默 然不報。 |
At this time, Ni Jianzi remained silent and refused to report. |
世尊再三問之，彼亦再三默然不 報。 |
The World Honored One asked him again and again, but he remained silent and refused to repay him. |
是時，密跡金剛力士手執金剛之杵，在 虛空中而告之曰： |
At that time, the secret vajra warrior held the vajra pestle in his hand and told him in the sky: |
「汝今不報論者，於如來 前破汝頭作七分。」 |
If you do not retaliate now, I will break your head into seven parts before the Tathagata. |
爾時，世尊告尼健子 曰： |
At that time, the World-Honored One told Nijianzi: |
「汝今觀虛空中。」 |
You are now looking into space. |
是時，尼健子仰觀空中， 見密跡金剛力士，又聞空中語： |
At that time, Ni Jianzi looked up in the sky and saw the mysterious vajra warrior. He also heard the words in the sky: |
「設汝不報 如來論者，當破汝頭作七分。」 |
If you don't repay the Tathagata's comment, your head should be broken into seven parts. |
見已驚恐，衣 毛皆竪，白世尊言： |
Seeing that he was frightened and the hair on his clothes stood on end, he said to the World-Honored One: |
「唯願瞿曇當見救濟，今 更問論當疇對。」 |
I only hope that Qu Tan will see relief, and now I will ask the right question. |
世尊告曰： |
The World Honored One said: |
「云何，尼健子！轉 輪聖王當復老乎？ |
Why, Ni Jianzi! Is the Wheel-turning Holy King going to grow old again? |
亦當頭白、齒落、皮緩、面 皺耶？」 |
Is it also a white head, fallen teeth, slow skin, and wrinkled face? " |
尼健子報曰： |
Ni Jianzi reported: |
「沙門瞿曇！雖有此語， 如我義者，色者是常。」 |
Recluse Kutan! Even though I have said this, my righteousness and lust are constant. |
世尊告曰： |
The World Honored One said: |
「汝善思惟 而後報之，前之與後，義不相應。 |
"You are good at thinking about it and then repaying it. The former and the latter have no corresponding meaning. |
但具論聖 王當復老乎？ |
But when it comes to talking about the saint king, should he grow old again? |
亦當頭白、齒落、皮緩、面皺耶？」 |
Are you also experiencing white hair, fallen teeth, slow skin, and wrinkled face? " |
尼健子報曰： |
Ni Jianzi reported: |
「轉輪聖王許使老。」 |
The Holy King Xu Shilao. |
世尊告 曰： |
The World Honored One said: |
「轉輪聖王常能於己國得自由，何以故 不能却老、却病、却死？ |
“The Wheel-turning Holy King can always gain freedom in his own country, so why can’t he grow old, get sick, or die? |
我不用老、病、死，我 是常之應。 |
I don’t have to deal with old age, illness, or death, I am a constant response. |
欲使然者，其義可乎？」 |
If you want to do this, what is the meaning of it? " |
是時，尼健 子默然不對，愁憂不樂，寂然不語。 |
At that time, Ni Jianzi was silent, feeling sad and silent. |
是時，尼 健子身體汗出， 汗 汙衣裳，亦徹坐處，乃 至於地。 |
At that time, Ni Jianzi's body was sweating. The sweat stained his clothes and spread all over the place where he was sitting, even to the ground. |
世尊告曰： |
The World Honored One said: |
「尼健子！汝在大眾中而 師子吼： |
"Ni Jianzi! You are in the crowd and the master shouts: |
『汝等童子共我至瞿曇所，與共論議， 當降伏，如捉長毛之羊，隨意東西，而無疑 難。 |
You boys, come with me to Qutan's place, discuss with me, and surrender, like catching a long-haired sheep, taking whatever you want without any doubt. |
亦如大象入深水中，隨意自遊，亦無所 畏。 |
It is like an elephant entering deep water and swimming freely without fear. |
亦如兩健丈夫捉一劣者，在火上炙，隨 意轉側。』 |
It's like a husband with two strong bodies catching a weak one, burning it on the fire, and turning it sideways at will. 』 |
又復汝說： |
Then he said to you again: |
『我常能論害大象，如此 樑柱草木斯皆無情，與共論議能使屈申低 仰，亦能使腋下流汗。』 |
"I can often talk about harming elephants, because beams, pillars, grass and trees are all merciless. Talking with others can make Qu Shen look down and make his armpits sweat." 』 |
」 |
|
爾時，世尊舉三法衣， 示尼健子曰： |
At that time, the World Honored One held up three dharma robes and said to Ni Jianzi: |
「汝觀如來腋無流汗，然汝今 日返更有汗，乃徹乎地。」 |
You see that the Tathagata's armpits are not sweating, but today you are sweating even more, which is all over the earth. |
是時，尼健子復默 然不對。 |
At this time, Ni Jianzi returned to silence. |
爾時，有童子名頭摩， ［仁－二＋（亡／大）］ 在彼 眾。 |
At that time, there was a boy named Touma, [Ren-two + (Death/Da)] in the crowd. |
是時，頭摩童子白世尊言： |
At that time, the Touma boy Bai Shizun said: |
「我今堪任有 所施行，亦欲所說。」 |
Now I am worthy enough to do something, and I also want to say something. |
世尊告曰： |
The World Honored One said: |
「隨意說之。」 |
Say whatever you want. |
頭摩童子白佛言： |
The Touma boy said to the Buddha: |
「猶如去村落不遠有好 浴池，然彼浴池有虫饒脚。 |
"It's like there is a nice bathhouse not far from the village, but there are insects in the bathhouse. |
然村落人民，男女 大小往至浴池所，而出此虫，各各以瓦石 取此虫，打之傷破手脚，彼虫意欲還入 水者，終無此事。 |
However, when the people of the village, men and women, big and small, went to the bathing place and the insect came out, they each picked up the insect with a piece of rubble and beat it to bruise their hands and feet. If the insect wanted to return it to the water, nothing happened. |
此尼健子亦復如是，初 意猛盛，與如來共論，心懷姤意，兼抱憍 慢。 |
This Nijianzi is also like this. At first, his intention was strong, and he discussed with the Tathagata. He was full of envious intentions and at the same time harbored arrogance. |
如來盡以除之，永無有餘。 |
If the Tathagata eliminates them all, there will never be anything left. |
此尼健子更 終不能重至如來所而共論議。」 |
This Nijianzi cannot return to the Tathagata and discuss it together. " |
是時，尼健 子語頭摩童子曰： |
At that time, Ni Jianzi rubbed his head against the boy and said: |
「汝今愚惑，不別真偽， 亦不與汝共論，乃與沙門瞿曇共論。」 |
Now that you are foolish and confused, you do not differentiate between truth and falsehood, and I do not discuss it with you. Instead, I discuss it with the ascetic Qutan. |
是時， 尼健子白佛言： |
At that time, Nijianzi said to the Buddha: |
「唯問義理，當更說之。」 |
If you ask about the truth, you should explain it more clearly. |
世 尊告曰： |
The World Honored One said: |
「云何，尼健子！轉輪聖王欲使老、病、 死不至，可得爾乎？ |
"What are you talking about, Nijianzi! The Wheel-turning Holy King wants to prevent old age, illness, and death from happening. Is that possible? |
彼聖大王果此願耶？」 |
Is that the holy king really making this wish? " |
尼 健子報曰： |
Ni Jianzi reported: |
「不果此願也。」 |
This wish will not come true. |
「欲使有此色，欲 使無此色，可果乎？」 |
If you want to have this kind of color, if you want to make it not have this kind of color, is it possible? |
尼健子報曰： |
Ni Jianzi reported: |
「不果也。 |
"It doesn't work. |
瞿曇！」 |
Qu Tan! " |
世尊告曰： |
The World Honored One said: |
「云何，尼健子！色者是常？ |
"Why, Ni Jianzi! Is lust the norm? |
為 是無常？」 |
Why is it impermanent? " |
尼健子報曰： |
Ni Jianzi reported: |
「色者無常。」 |
Color is impermanent. |
「設復無常， 為變易法，汝復見此是我，許我是彼有乎？」 |
Suppose impermanence is the law of change. If you see this is me again, do you think I am that other person? |
對曰： |
To say: |
「不也。 |
"No. |
瞿曇！」 |
Qu Tan! " |
「痛、想、行、識為是常？ |
"Are pain, thoughts, actions, and consciousness constant? |
為是非 常？」 |
Why is it so unusual? " |
對曰： |
To say: |
「無常。」 |
Impermanence. |
世尊告曰： |
The World Honored One said: |
「設復無常，為變易之 法，汝頗見有乎？」 |
Suppose impermanence is the method of change, do you see it? |
對曰： |
To say: |
「無也。」 |
Nothing. |
世尊告曰： |
The World Honored One said: |
「此五 盛陰是常、無常也？」 |
Are these five Sheng Yin permanent or impermanent? |
尼健子報曰： |
Ni Jianzi reported: |
「無常也。」 |
Impermanence. |
佛 言： |
Buddha said: |
「設復無常，為變易法，汝頗見有乎？」 |
Suppose impermanence is the law of change, do you see it? |
對曰： |
To say: |
「無也。」 |
"Nothing." |
「云何，尼健子！汝言是常，此理不與義 相違乎？」 |
What's the matter, Ni Jianzi! What you say is normal, doesn't this principle violate the righteousness? |
是時，尼健子白世尊言： |
At that time, Ni Jianzi Bai Shizun said: |
「我今愚癡， 不別真諦，乃興此懷，與瞿曇共論，言色 是常。 |
"Now that I am foolish and foolish, I don't know the true meaning, so I have this idea, and I discuss it with Qu Tan, and my words and expressions are normal. |
猶如猛獸師子遙見人來，有恐怖心 乎？ |
Like a ferocious beast, does a master feel frightened when he sees someone coming from afar? |
終無此事！今日如來亦復如是，無有 毫氂。 |
Nothing happened! The Tathagata is still like this today, without a trace. |
我今狂惑，未明深義，乃敢觸嬈。 |
I am crazy and confused now. I don’t understand the deep meaning, but I dare to offend Rao. |
沙門 瞿曇所說過多，猶如盲者得眼，聾者徹聽， 迷者見路，無目見色。 |
The ascetic Qu Tan talks too much, it is like a blind person gaining eyes, a deaf person hearing clearly, a confused person seeing the road, and a blind person seeing colors. |
沙門瞿曇亦復如 是，無數方便而為說法。 |
The same is true for the ascetic Qu Tan, who explains the Dharma through countless expedients. |
我今自歸沙門瞿曇、 法、比丘僧，自今以後盡形壽，聽為優婆塞， 不復殺生，唯願瞿曇及比丘僧！當受我請， 欲飯佛及比丘僧。」 |
I now return to the ascetic Qu Tan, Dharma, and the bhikkhu monk. From now on, I will live my life as an Upasaka and will not kill any more living beings. I only wish Qu Tan and the bhikkhu monk! Please accept my invitation and wish to feed the Buddha and the monks. " |
爾時，世尊默然受請。 |
At that time, the World Honored One accepted the invitation silently. |
是 時，尼健子見世尊默然受請，即從坐起， 繞佛三匝，頭面禮足而去。 |
At that time, Ni Jianzi saw that the World Honored One was silently accepting the invitation. He immediately stood up from his seat, walked around the Buddha three times, bowed with his head, face and feet, and left. |
往詣毘舍離童 子所。 |
Go to the boy's house in Visali. |
到已，語童子曰： |
When he arrived, he said to the boy: |
「汝等所應供養我 具，以當時給我，莫以非時。 |
"The things you should provide me with should be given to me at the right time, not at the wrong time. |
我今請沙門 瞿曇及比丘僧，明當飯之。」 |
I will now invite the ascetic Qutan and the monks to have dinner tomorrow. " |
是時，諸童子各 辦飲食之具，持用與之。 |
At this time, each of the boys prepared eating utensils and used them. |
是時，尼健子即 以其夜，辦種種甘饌飲食，敷好坐具，而 白： |
At that time, Ni Jianzi spent the whole night preparing various delicious food and drinks, dressing up the seats, and then said: |
「時到，今正是時，唯願屈 伸。」 |
The time has come, now is the time, I only wish to bend and stretch. |
是時，世尊到 時，著衣持鉢，將諸比丘僧入毘舍離，往 至尼健子家。 |
At that time, the World-Honored One arrived, dressed in robes and holding an alms bowl, and took the monks and monks into Vaishali and went to Nijianzi's house. |
到已就坐，及比丘僧各次第 坐。 |
When he arrived, he sat down, and the monks and monks sat down one after another. |
是時，尼健子以見佛、比丘僧坐定，自手 斟酌，行種種飲食，見佛、比丘僧食訖，行清 淨水，便取一小座，在如來前坐，欲得聞 法。 |
At that time, Nijianzi saw the Buddha and the monks sitting down, drinking with his own hands, and eating various kinds of food. When he saw the Buddha and the monks, they had finished eating and were walking in the pure water. Then he took a small seat and sat in front of the Tathagata, hoping to hear it. Law. |
爾時，世尊漸與說妙論，所謂論者： |
At that time, the World-Honored One gradually began to expound on the wonderful argument. The so-called commentator: |
施論、 戒論、生天之論，欲為穢惡，婬不淨行，出要 為樂。 |
According to the theory of giving, the theory of precepts, and the theory of birth, desire is filthy and evil, sexual immorality is impure, and it is pleasure to go out of the way. |
爾時，世尊以見尼健子心開意解，諸 佛世尊常所說法，苦、習、盡、道，盡與彼尼健 子說之。 |
At that time, the World-Honored One saw Nijianzi's mind and opened his mind, explaining that all the Buddhas and Blessed Ones always preached the Dharma, namely, suffering, habits, exhaustion, and the path, all of which he explained to Nijianzi. |
是時，尼健子即於坐上，諸塵垢 盡，得法眼淨。 |
At that time, Ni Jianzi sat down, all dust and dirt were gone, and his Dharma eye was pure. |
是時，世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「祠祀火為上， 詩書頌為首， |
"Fire is the most important thing to worship in the temple, and poetry and writing are the first thing to do. |
人中王為最， 眾流海為源， |
The king among men is the greatest, the sea of multitudes is the source, |
星中月為明， 光明日最勝。 |
The moon among the stars is bright, and the bright sun is the most victorious. |
上下及四方， 諸地所出物， |
Above, below, and in all directions, the things produced by the various places, |
天及人民類， 佛為無上尊， |
Heaven and mankind, Buddha is the supreme deity, |
欲求其德者， 三佛為最上。」 |
For those who seek virtue, the three Buddhas are the best. " |
爾時，世尊說此偈已，即從坐起而去。 |
At that time, the World-Honored One finished speaking this verse and stood up from his seat. |
是時， 尼健子五百弟子聞師受佛教化，聞已，各 各自相謂言： |
At that time, the five hundred disciples of Ni Jianzi heard that their master had been transformed into Buddhism. After hearing this, they each said to each other: |
「我等大師，云何師宗瞿曇？」 |
Master, who is our master, Master Qu Tan? |
是時， 諸弟子出毘舍離城，在中道立。 |
At that time, all the disciples came out of Vaisali city and established themselves on the middle road. |
是時，尼健 子欲至佛所聽法。 |
At that time, Nijianzi wanted to go to the Buddha to listen to the Dharma. |
是時，世尊與尼健子 說法，助令歡喜。 |
At that time, the World-Honored One preached the Dharma to Nijianzi to help people rejoice. |
尼健子聞法已，即從 坐起，頭面禮足，便退而去。 |
After Ni Jianzi heard the Dharma, he stood up from his seat, bowed his head, face and feet, and then retreated. |
是時，尼健子弟 子遙見師來，各各自相謂言： |
At that time, the disciples of Ni Jian saw their master coming from a distance, and each of them said to each other: |
「此沙門瞿曇 弟子今著道來，各各取瓦石而打殺之。」 |
The disciples of the ascetic Qutan are now coming on the path, and each one takes the tiles and stones and kills them. |
時， 諸童子聞尼健子為弟子所殺，往至世 尊所，頭面禮足，在一面坐。 |
At that time, when the boys heard that nun Jianzi had been killed by his disciples, they went to where the World Honored One was and sat on one side with their heads, faces and feet bowed. |
爾時，諸童子 白世尊言： |
At that time, the boys said to the World-Honored One: |
「如來所可教化尼健子者，今 為弟子所殺。 |
"Those whom the Tathagata could teach and transform were now killed by his disciples. |
今以命終，為生何處？」 |
Now that my life is over, where can I live? " |
世尊 告曰： |
The World Honored One said: |
「彼是有德之人，四諦具足，三結使滅， 成須陀洹，必盡苦際，今日命終生三十三 天，彼見彌勒佛已，當盡苦際。 |
"He is a virtuous person who possesses the Four Noble Truths, has destroyed the Three Fetters, has become Sotapanna, and will surely end his suffering. Today, he is destined to live for thirty-three days. When he sees Maitreya Buddha, he will end his suffering. |
此是其義， 當念修行。」 |
This is its meaning and should be practiced in mind. " |
爾時，諸童子白世尊言： |
At that time, the boys said to the World Honored One: |
「甚奇！甚 特！此尼健子至世尊所，捔論議，還以 己論而自縛，來受如來化。 |
"It's so strange! It's so special! This nirvana came to the World Honored One, discussed it, and tied himself up with his own opinions, so that he could be transformed by the Tathagata. |
夫見如來者終 無虛妄，猶如有人入海取寶，必有所剋 獲，終不空還。 |
I see that the Tathagata is always without falsehood, just like someone who goes into the sea to retrieve treasures. He will surely gain something and never return it empty. |
此亦如是，其有眾生至如來 所者，要得法寶，終不空還。」 |
This is also the case. There are sentient beings who come to the Tathagata to obtain Dharma treasures, and they will never return them empty. " |
爾時，世尊與諸 童子說微妙法，使令歡喜。 |
At that time, the World-Honored One spoke the subtle Dharma to the boys, making them happy. |
爾時，諸童子從 佛聞法已，即從坐起，繞佛三匝，頭面禮 足，便退而去。 |
At that time, after hearing the Dharma from the Buddha, all the boys stood up from their seats, walked around the Buddha three times, bowed their heads, faces and feet, and then retreated away. |
爾時，諸童子聞佛所說，歡喜奉 行。 |
At that time, all the boys heard what the Buddha said and followed it with joy. |
增壹阿含經卷第三十 |
Addition to the Agama Sutra Volume 30 |
38.1 （一） |
38.1 (1) |
增壹阿含經卷第三十一 |
Addition to the Agama Sutra Volume 31 |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有六凡常之力。 |
"It has the power of the six ordinary things. |
云 何為六？ |
Cloud What is six? |
小兒以啼為力，欲有所說，要當 先啼； |
Children use crying as their power. If they want to say something, they should cry first; |
女人以瞋恚為力，依瞋恚已，然後所 說； |
Women use anger as their strength, rely on anger, and then say; |
沙門、婆羅門以忍為力，常念下，下於人 然後自陳； |
Ascetics and Brahmans use endurance as their strength, and they often recite it to others and then state it to themselves; |
國王以憍慠為力，以此豪勢 而自陳說； |
The king uses humiliation as his strength and uses his power to express himself; |
然阿羅漢以專精為力，而自陳 說； |
However, an Arhat uses concentration as his strength and speaks for himself; |
諸佛世尊成大慈悲，以大悲為力弘益 眾生。 |
All Buddhas, World-Honored Ones, have achieved great compassion, and use great compassion as the power to benefit all living beings. |
是謂，比丘！有此六凡常之力。 |
That’s right, bhikkhu! There are these six ordinary powers. |
是故，比 丘！常念修行此大慈悲。 |
That’s why, bhikkhu! Always remember and practice this great compassion. |
如是，諸比丘！當作 是學。」 |
So it is, monks! Think of it as learning. " |
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. |
38.2 （二） |
38.2 (2) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等當思惟無常 想，廣布無常想，已思惟、廣布無常想，盡斷 欲界愛，色界、無色界愛，亦斷無明、憍慢。 |
"You should meditate on the thought of impermanence and widely spread the thought of impermanence. Having considered and spread the thought of impermanence, you should put an end to the love of the sensual realm, the form realm and the formless realm. You should also put an end to ignorance and conceit. |
猶如 以火燒焚草木，永盡無餘，亦無遺跡，此亦 如是。 |
Just like burning grass and trees with fire, nothing remains forever and no trace remains, so it is with this. |
若修無常想，盡斷欲愛、色愛、無色愛， 無明、憍慢永無有餘。 |
If you cultivate the thought of impermanence, you will completely cut off sensual love, sexual love, and colorless love, and there will never be any more ignorance, arrogance, and arrogance. |
所以然者，比丘！當 修無常想時，而無欲心； |
So, bhikkhu! When you practice the thought of impermanence, you will have no desire; |
彼以無欲心，便 能分別法，思惟其義，無有愁、憂、苦、惱。 |
With a desire-free mind, he will be able to distinguish the Dharma and contemplate its meaning, without any worries, sorrows, pains, or annoyances. |
彼 以思惟法義，則無愚惑、錯誤修行。 |
If he meditates on the meaning of the Dharma, he will not be deluded or practice wrongly. |
若見 有鬪諍者，彼便作是念： |
If he sees someone scolding him, he will think like this: |
『此諸賢士不修無 常想，不廣布無常想，故致此鬪訟耳。 |
These sages do not cultivate the thought of impermanence, and do not widely spread the thought of impermanence, so they are in trouble. |
彼 以鬪諍，不觀其義； |
He makes accusations without looking at their meaning; |
以不觀其義，則有 迷惑之心； |
If you don't understand its meaning, you will be confused; |
彼以執此愚惑，而命終入三惡 道，餓鬼、畜生、地獄中。』 |
By clinging to this foolish delusion, he will end up in the three evil realms: hungry ghosts, animals, and hell. 』 |
是故，諸比丘！當修，無常 想，廣布無常想，便無瞋恚、愚惑之想，亦能觀 法，亦觀其義。 |
Therefore, monks! When you practice the thought of impermanence and widely spread the thought of impermanence, you will no longer have thoughts of anger or foolishness, and you will be able to observe the Dharma and its meaning. |
若命終之後，生三善處，生 天上、人中、涅槃之道。 |
If after death, the three good places are reborn, they are reborn in heaven, among humans, and on the path to Nirvana. |
如是，諸比丘！當作是 學。」 |
So it is, monks! Think of it as learning. " |
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. |
38.3 （三） |
38.3 (3) |
聞如是： |
Heard this: |
一時，佛在摩竭國憂迦支江水 側。 |
At one time, the Buddha was on the bank of the Youjia River in the Kingdom of Moji. |
爾時，世尊詣一樹下，躬自敷座而坐，正 身正意，繫念在前。 |
At that time, the World-Honored One went to the foot of a tree, bowed and sat down on his seat, with his body upright and his mind upright, with his thoughts in front of him. |
爾時，有一梵志往至彼 處。 |
At that time, a Brahma aspirant went to that place. |
是時，梵志見世尊脚跡為妙，見已，便生 此念： |
At that time, Brahma Zhi saw that the footsteps of the World Honored One were wonderful. Seeing him, he had this thought: |
「是何人之跡？ |
"Whose trace is this? |
為是天、龍、鬼神、乾沓和、 阿須倫、人、若非人？ |
For the gods, dragons, ghosts, gods, Gan Tahe, Ashulun, humans, if not humans? |
為我先祖梵天耶？」 |
For my ancestor Brahma? " |
是時， 梵志即逐跡前進，遙見世尊在一樹下 坐，正身正意，繫念在前，見已，作是語： |
At that time, Brahma Zhi was walking forward step by step, and saw the World Honored One sitting under a tree in the distance, with his body and mind upright, his thoughts in front of him, and when he saw him, he said these words: |
「為是 天耶？」 |
Why is that so? |
世尊告曰： |
The World Honored One said: |
「我非是天。」 |
I am not God. |
「為乾沓和耶？」 |
For Gan Da He Ye? |
世 尊告曰： |
The World Honored One said: |
「我非乾沓和也。」 |
I am not Ganda Kazuya. |
「為是龍子乎？」 |
Is it Ryuko? |
對 曰： |
To say: |
「我非是龍也。」 |
I am not a dragon. |
「為閱叉也？」 |
For Yue Xia? |
佛報梵志： |
Buddha repays Brahma: |
「我非閱叉。」 |
"I am a non-yuecha." |
「為是祖父也。」 |
Because he is my grandfather. |
佛報曰： |
The Buddha reported: |
「我非祖 父。」 |
I'm not my grandfather. |
是時，婆羅門問世尊曰： |
At that time, the Brahmin asked the Blessed One: |
「汝今是誰？」 |
Who are you now? |
世尊 告曰： |
The World Honored One said: |
「有愛者則有受，有受則有愛，因緣 合會，然後各各相生如此，如此五苦盛陰 無有斷絕時。 |
"Where there is love, there is feeling, and where there is feeling, there is love. Causes and conditions come together, and then each one generates each other like this. In this way, the five sufferings flourish and the Yin is never cut off. |
以知愛已，則知五欲，亦知外 六塵、內六入，即知此盛陰之本末。」 |
By knowing love for oneself, one can know the five desires, the six external objects, and the six internal elements, and then one can know the origin and end of this abundant yin. " |
爾時，世尊 便說此偈： |
At that time, the World-Honored One spoke this verse: |
「世間有五欲， 意為第六生， |
"There are five desires in the world, which means the sixth life. |
以知內外六， 當念盡苦際。 |
In order to know the six internal and external aspects, you should be mindful of all the suffering. |
「是故，當求方便，滅內外六事。 |
"Therefore, you should seek convenience and eliminate the six internal and external things. |
如是，梵志！當 作是學。」 |
So, Brahma! Think of it as learning. " |
爾時，彼梵志聞佛如是教，思惟翫 習不去心懷，即於坐上，諸塵垢盡，得法眼 淨。 |
At that time, after hearing the Buddha's teachings, the Brahma Zhi thought about the practice and did not let go of his thoughts. He sat down, all dust and dirt were gone, and his Dharma eye was pure. |
爾時，彼梵志聞佛所說，歡喜奉行。 |
At that time, Brahma heard what the Buddha said and followed it with joy. |
38.4 （四） |
38.4 (four) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我本為菩薩時，未 成佛道中有此念： |
"When I was a Bodhisattva, before I attained Buddhahood, I had this thought: |
『此世間極為勤苦； |
“This world is extremely hard-working; |
有生、 有老、有病、有死，然此五盛陰不得盡本 原。』 |
There is birth, old age, illness, and death, but these five abundant yins cannot exhaust their origin. 』 |
是時，我復作是念： |
At this time, I repeated my thoughts: |
『由何因緣有生、老、病、 死？ |
What are the causes and conditions for birth, old age, illness, and death? |
復由何因緣致此災患？』 |
What is the reason for this disaster? 』 |
當思惟此時，復 生此念： |
When thinking about this, this thought arises again: |
『有生則有老、病、死。』 |
"As long as there is life, there is old age, sickness, and death." 』 |
爾時，當思惟是 時，復更生念： |
At that time, when I thought about it, I thought again: |
『由何因緣有生？』 |
"What causes and conditions lead to birth?" 』 |
此由有而 生。 |
This comes from existence. |
復生此念： |
Resurrect this thought: |
『有者，何由而有？』 |
"If there is, why does it exist?" 』 |
當思惟是時， 便生此念： |
When thinking about this, this thought arises: |
『此有由受而有。』 |
"This existence arises from feeling." 』 |
復念： |
Reflection: |
『此受何由 而有？』 |
"Why does this feeling come from?" 』 |
爾時，以智觀之，由愛而有受。 |
At that time, looking at it with wisdom, there is feeling due to love. |
復更 思惟： |
Repeat thoughts: |
『此愛何由而生？』 |
"Where does this love come from?" 』 |
重觀察之，由痛而有 愛。 |
Observe carefully, there is love out of pain. |
復更思惟： |
Reflection again: |
『此痛何由而生？』 |
"Why does this pain arise?" 』 |
當作是觀察 時，由更樂而有此痛。 |
When it comes to observation, there is this pain due to greater joy. |
復重思惟： |
Think again and again: |
『此更樂何 由而有？』 |
"Why does this kind of happiness come about?" 』 |
我生此念時，緣六入而有此更樂。 |
When I had this thought, I experienced this greater happiness due to the six senses. |
時我重思惟： |
Sometimes I think again: |
『此六入何由而有？』 |
"Why do these six sense organs come into being?" 』 |
觀察是時， 由名色而有六入。 |
When observing this, there are six sense organs based on name and form. |
時我復作是念： |
At that time, I repeated my thoughts: |
『名色何 由而有？』 |
"Why do names and forms come into being?" 』 |
觀察是時，復由識而有名色。 |
When observing this, there is name and form again due to consciousness. |
『此 識何由而有？』 |
"How does this consciousness come about?" 』 |
觀察是時，由行生識。 |
When observing this, awareness arises from action. |
時我復 作是念： |
Then I repeated my thoughts: |
『行何由而生？』 |
"Where does action come from?" 』 |
觀察是時，行由癡而 生。 |
When you observe this, action arises from delusion. |
無明緣行，行緣識，識緣名色，名色緣六 入，六入緣更樂，更樂緣痛，痛緣愛，愛緣 受，受緣有，有緣生，生緣死，死緣愁、憂、苦、 惱，不可稱計。 |
Ignorance is the condition of action, action is the condition of consciousness, consciousness is the condition of name and form, name and form are the condition of the six senses, the six senses are the condition of happiness, happiness is the condition of pain, pain is the condition of love, love is the condition of feeling, feeling is the condition of existence, existence is the condition of birth, and birth is the condition of death. Death is caused by sorrow, sorrow, pain, and annoyance, which cannot be calculated. |
如是名為苦盛陰所習。 |
This is called the habit of suffering from excessive Yin. |
「我爾 時復作是念： |
"I then thought again: |
『由何因緣滅生、老、病、死？』 |
"What are the causes and conditions for the destruction of birth, old age, illness, and death?" 』 |
我觀 察是時，生滅，老、病、死滅。 |
I observe that at this time, birth and passing away, aging, sickness and death are passing away. |
時復生此念： |
This thought comes back to me: |
『由何而 無生？』 |
"Why is there no birth?" 』 |
觀此生原，有滅，生則滅。 |
Looking at this principle of birth, there is destruction, and birth leads to destruction. |
復念： |
Reflection: |
『由何而 無有？』 |
"Why is there nothing?" 』 |
時生此念： |
This thought occurred to me: |
『無受則無有。』 |
"Without feeling, there is nothing." 』 |
時我生此 念： |
That's when I thought: |
『由何滅受？』 |
"How can feeling be destroyed?" 』 |
觀察是時，愛滅，受則滅。 |
When you observe this, love ceases and feeling ceases. |
復 生此念： |
Resurrection of this thought: |
『由何而滅愛？』 |
"How can love be destroyed?" 』 |
重更觀察，痛滅，愛則 滅。 |
Pay more attention to observation, pain will disappear, and love will disappear. |
復思惟： |
Reflect again: |
『由何而滅痛？』 |
"How can pain be eliminated?" 』 |
觀察是時，更樂滅，則 痛滅。 |
When you observe this, if the joy disappears, then the pain will disappear. |
復思惟： |
Reflect again: |
『更樂何由而滅？』 |
"How can more happiness be destroyed?" 』 |
觀察是時，六入 滅，則更樂滅。 |
When observing this, if the six sense-intentions disappear, then the happiness will cease. |
復觀此六入何由而滅？ |
Looking back, why do these six sense organs disappear? |
當觀察 時，名色滅，則六入滅。 |
When observing, name and form disappear, and the six sense organs disappear. |
復觀名色何由而滅？ |
Looking back at why name and form are destroyed? |
識 滅，則名色滅。 |
When consciousness ceases, name and form cease. |
復觀察此識何由而滅？ |
Observe again, why does this consciousness disappear? |
行滅，則 識滅。 |
When action ceases, consciousness ceases. |
復觀此行何由而滅？ |
Looking back, why did this journey end? |
癡滅，則行滅。 |
When delusion is eliminated, action is eliminated. |
行滅， 則識滅； |
When formations cease, consciousness ceases; |
識滅，則名色滅； |
When consciousness ceases, name and form cease; |
名色滅，則六入滅； |
When name and form cease, the six sense organs will cease; |
六 入滅，則更樂滅； |
6. When it enters cessation, the happiness will cease even more; |
更樂滅，則痛滅； |
When more happiness dies, pain dies; |
痛滅，則愛滅； |
When pain dies, love dies; |
愛滅，則受滅； |
When love dies, suffering dies; |
受滅，則有滅； |
When suffering is destroyed, there is cessation; |
有滅，則生滅； |
When there is cessation, there is birth and cessation; |
生滅， 則老、病滅，老、病滅，則死滅，是謂名為五盛陰 滅。 |
When birth and death disappear, old age and disease will disappear. When old age and disease disappear, death will disappear. This is called the destruction of five abundant yin. |
「時我復生此念： |
"Then I will resurrect this thought: |
『此識最為原首，令人致 此生、老、病、死； |
"This consciousness is the most original, causing people to experience birth, old age, illness, and death; |
然不能知此生、老、病、死生之 原本。』 |
However, one cannot know the origin of life, old age, illness, and death. 』 |
猶如有人在山林中行，逐小徑道。 |
It's like someone walking in the forest, following the path. |
小 復前行，見舊大道，古昔諸人在中行處。 |
Xiao Yu walked forward again and saw the old road, where people in ancient times walked in the middle. |
是時， 彼人便復此道，小復前進，見舊城郭、園觀、 浴池，皆悉茂盛，但彼城中無有居民。 |
At that time, the man returned to the road and advanced forward again. He saw that the old city walls, gardens and bathing pools were all lush, but there were no residents in the city. |
此人見 已，還歸本國，前白王言： |
Seeing that this man was gone, he returned to his own country. The king said before him: |
『昨遊山林見好城 郭，樹木繁茂，但彼城中無有人民。 |
"Yesterday when I was traveling in the mountains and forests, I saw a beautiful city with lush trees, but there were no people in the city. |
大王！可 使人民在彼城止住。』 |
King! You can make the people stop in that city. 』 |
是時，國王聞此人 語，即居止人民； |
At that time, when the king heard this man's words, he stopped the people; |
然此城郭還復如故，人民 熾盛，快樂無比。 |
However, the city is back to its original state, and the people are prosperous and happy. |
「諸比丘當知，我昔未成菩 薩時，在山中學道，見古昔諸佛所遊行處， 便從彼道，即知生、老、病、死所起原本，有生 有滅，皆悉分別，知生苦、生習、生盡、生道，皆 悉了知，有、受、愛、痛、更樂、六入、名色、識、行、癡， 亦復如是。 |
"Bhikkhus, you should know that before I became a Bodhisattva, I learned the Way in the mountains and saw the places where the Buddhas of the past walked. From that way, I understood the origin of birth, old age, illness and death, and how they all differentiated. We know that birth is suffering, habits are born, cessation is born, and the path is born, all of which are known, and the same is true for existence, feeling, love, pain, more happiness, the six sense organs, name and form, consciousness, action, and delusion. |
無明起則行起，行所造者復由 於識，我今以明於識，今與四部之眾而說 此本； |
When ignorance arises, behavior arises, and what is created by behavior is due to consciousness. Now that I understand consciousness, I will explain this foundation to the people of the four schools. |
皆當知此原本所起，知苦、知習、知 盡、知道，念使分明，以知六入，則知生、老、病、 死，六入滅則生、老、病、死滅。 |
Everyone should know the origin of this, know suffering, know habits, know the end, know, and use mind to make it clear, so as to know the six sense organs, then birth, old age, illness, and death will be known. If the six sense senses are destroyed, birth, old age, illness, and death will be eliminated. |
是故，比丘！當求 方便，滅於六入。 |
That’s why, bhikkhu! When seeking expediency, it will disappear in the six senses. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
38.5 （五） |
38.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊與無央數百千萬眾而為說 法。 |
At that time, the World Honored One and Wuyang came to preach the Dharma to hundreds of thousands of people. |
爾時，阿那律在彼坐上。 |
At that time, Anaro was sitting there. |
是時，阿那律在 眾中睡眠。 |
At that time, Analu was sleeping in the crowd. |
爾時，佛見阿那律睡眠，便說 此偈： |
At that time, the Buddha saw Anuruddha sleeping and said this verse: |
「受法快睡眠， 意無有錯亂， |
"When you accept the Dharma, you will fall asleep quickly, and your mind will not be confused. |
賢聖所說法， 智者之所樂。 |
The Dharma is preached by the sages and is the joy of the wise. |
猶如深淵水， 澄清無瑕穢， |
Like the water of the abyss, clear and unblemished, |
如是聞法人， 清淨心樂受。 |
Those who listen to the Dharma thus will have a pure heart and feel happy. |
亦如大方石， 風所不能動， |
Just like a large square stone, the wind cannot move it. |
如是得毀譽， 心無有傾動。」 |
If you get bad reputation like this, your heart will not be moved. " |
是時，世尊告阿那律： |
At that time, the World-Honored One told Anaro: |
「汝畏王法及畏盜賊 而作道乎？」 |
Are you afraid of the king's law and thieves, so you practice Taoism? |
阿那律報曰： |
Analu reported: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
佛告阿那 律： |
The Buddha told Anana: |
「汝何故出家學道？」 |
Why did you become a monk and study Taoism? |
阿那律白佛言： |
Analyta said to the Buddha: |
「厭患 此老、病、死、愁、憂、苦、惱，為苦所惱，故欲捨之， 是故出家學道。」 |
I am tired of suffering from old age, illness, death, sorrow, grief, suffering, and annoyance. I am troubled by suffering, so I want to give up on it, so I have left home to learn the Tao. |
世尊告曰： |
The World Honored One said: |
「汝今，族姓子！信 心堅固，出家學道。 |
"You are now a son of the family name! With strong faith, you have become a monk and studied Taoism. |
世尊今日躬自說法，云何 於中睡眠？」 |
The World-Honored One is bowing down to teach the Dharma today. Why is he sleeping in the middle? " |
是時，尊者阿那律即從座起，偏露 右肩，長跪叉手，白世尊言： |
At that time, the Venerable Analuddha stood up from his seat, exposed his right shoulder, knelt down, crossed his hands, and said to the World Honored One: |
「自今已後形融體 爛，終不在如來前坐睡。」 |
From now on, my body has melted and my body has decayed. I will never sit down and sleep in front of the Tathagata. |
爾時，尊者阿那律 達曉不眠，然不能除去睡眠，眼根遂損。 |
At that time, the Venerable Analuddha was unable to sleep at dawn, but could not get rid of the sleep, and the eyes were damaged. |
爾 時，世尊告阿那律曰： |
At that time, the World-Honored One told Anuruddha: |
「勤加精進者與調戲 蓋相應，設復懈怠與結相應，汝今所行當 處其中。」 |
Those who work diligently and diligently correspond to teasing, and if laziness corresponds to knots, what you are doing now should be among them. |
阿那律白佛： |
Anallu White Buddha: |
「前已在如來前誓， 今不能復違本要。」 |
I have sworn before the Tathagata, and now I cannot violate the principle again. |
是時，世尊告耆域曰： |
At that time, the World-Honored One told Qiyu: |
「療治阿那律眼根。」 |
"Healing Anali's eye root." |
耆域報曰： |
Qiyu reported: |
「若阿那律小睡 眠者，我當治目。」 |
If Anaru takes a nap, I will treat his eyes. |
世尊告阿那律曰： |
The World-Honored One told Anavluta: |
「汝可 寢寐。 |
"You can take a nap. |
所以然者，一切諸法由食而存，非食 不存。 |
Therefore, all dharmas exist due to food and cannot exist without food. |
眼者以眠為食，耳者以聲為食，鼻者 以香為食，舌者以味為食，身者以細滑為 食，意者以法為食，我今亦說涅槃有食。」 |
The eyes feed on sleep, the ears feed on sounds, the nose feeds on fragrance, the tongue feeds on taste, the body feeds on smooth texture, and the mind feeds on dharma. Now I also say that Nirvana has food. . " |
阿那律白佛言： |
Analyta said to the Buddha: |
「涅槃者以何等為食？」 |
What does the nirvana feed on? |
佛 告阿那律： |
The Buddha told Analyta: |
「涅槃者以無放逸為食，乘無放 逸，得至於無為。」 |
Nirvana feeds on the lack of freedom, and by riding on the lack of freedom, achieves inaction. |
阿那律白佛言： |
Analyta said to the Buddha: |
「世尊！雖 言眼者以眠為食，然我不堪睡眠。」 |
World Honored One! Although the eye feeds on sleep, I cannot bear to sleep. |
爾時， 阿那律縫故衣裳。 |
At that time, Analu was sewing old clothes. |
是時，眼遂敗壞，而得天 眼，無有瑕穢。 |
At that time, the eyes were corrupted, and the celestial eyes were obtained, without any blemishes. |
是時，阿那律以凡常之法 而縫衣裳，不能得使縷通針孔中。 |
At that time, Analyudu was sewing clothes using ordinary methods, but he could not get the thread to pass through the needle's hole. |
是時， 阿那律便作是念： |
At that time, Analudu thought as follows: |
「諸世間得道羅漢，當與 我貫針。」 |
All Arhats who have attained enlightenment in this world should stick a needle with me. |
是時，世尊以天耳清淨，聞此音 聲： |
At that time, the World-Honored One, with his pure heavenly ears, heard this sound: |
「諸世間得道阿羅漢者，當與我貫針。」 |
Anyone in the world who has attained enlightenment, an Arhat, should insert a needle with me. |
爾時，世尊至阿那律所而告之曰： |
At that time, the World-Honored One went to Ana Vinaya and told him: |
「汝持針 來，吾與貫之。」 |
You come here with a needle, and I will stab it through. |
阿那律白佛言： |
Analyta said to the Buddha: |
「向所稱說 者，謂諸世間欲求其福者，與我貫針。」 |
To those who are called to speak, those who wish to be blessed in this world, please give me the needle. |
世 尊告曰： |
The World Honored One said: |
「世間求福之人無復過我，如來於 六法無有厭足。 |
"No one in the world seeks blessings more than me, and the Tathagata is never tired of the six dharmas. |
云何為六？ |
Why is it six? |
一者施； |
One gives; |
二者教 誡； |
Both teach; |
三者忍，四者法說、義說； |
The third is tolerance, the fourth is Dharma and Righteousness; |
五者將護眾生， 六者求無上正真之道。 |
The fifth is to protect all living beings, and the sixth is to pursue the supreme and true path. |
是謂，阿那律！如來 於此六法無有厭足。」 |
That’s right, Analu! Tathagata, these six dharmas are not enough. " |
阿那律曰： |
Analu said: |
「如來身者 真法之身，復欲更求何法？ |
"The body of the Tathagata is the body of the true Dharma. What kind of Dharma should I seek again? |
如來已度生死 之海，又脫愛著。 |
The Tathagata has crossed the sea of life and death, and is freed from love. |
然今日故求為福之首。」 |
But today, I seek to be the first blessing. " |
世尊告曰： |
The World Honored One said: |
「如是，阿那律！如汝所說，如來亦 知此六法為無厭足。 |
"That's right, Analyta! As you said, the Tathagata also knows that these six dharmas are insatiable. |
若當眾生知罪惡之 原身、口、意所行者，終不墮三惡趣； |
If sentient beings understand the origin, speech, and thoughts of evil deeds, they will never fall into the three lower realms; |
以其眾 生不知罪惡之原，故墜墮三惡趣中。」 |
Because sentient beings do not know the origin of sin, they fall into the three evil realms. " |
爾時， 世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「世間所有力， 遊在天人中， |
"All the power in the world swims among gods and humans, |
福力最為勝， 由福成佛道。 |
The power of blessing is the most powerful, and it is through blessing that one can become a Buddha. |
「是故，阿那律！當求方便，得此六法。 |
"That's why, Anaru! You should seek expediency to obtain these six methods. |
如是，諸 比丘！當作是學。」 |
So, monks! Think of it as learning. " |
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. |
38.6 （六） |
38.6 (six) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，有眾多比丘入舍衛城乞食，聞王 波斯匿宮門外有眾多人民，於中舉手喚 呼皆稱怨： |
At that time, many bhikkhus came to the acropolis to beg for food. They heard that there were many people outside the gate of King Pasha's palace. They raised their hands and shouted, and they all complained: |
「國界有賊名鴦掘魔，極為兇 暴，殺害生類不可稱計，無慈悲於一切 眾生，國界人民無不厭患，日取人殺以指 為鬘，故名為指鬘。 |
"There is a thief in the country named Yang Di Mo. He is extremely violent and kills all living beings without mercy. He has no compassion for all living beings. The people in the country are always tired of suffering. He kills people every day and uses his fingers as a garland, so he is called Zhiqian. |
唯願大王當往共戰。」 |
I only hope that your Majesty will go and fight together. " |
是 時，眾多比丘乞食已，還詣祇洹精舍。 |
At that time, many bhikkhus, who had been begging for food, returned to Jihuan Jingshe. |
收攝衣 鉢，以尼師檀著肩上，往至世尊所，頭面 禮足，在一面坐。 |
He collected his robe and bowl, put the nun's sandalwood on his shoulders, and went to where the World Honored One was. He sat on one side with his head, face, and feet bowed. |
爾時，眾多比丘白世尊言： |
At that time, many monks said to the Buddha: |
「我等眾多比丘入舍衛城乞食，見眾多人民 在王宮門外，稱怨訴辭： |
"Many of us monks went to the Acropolis to beg for food. We saw many people outside the palace gate, complaining and complaining: |
『今王國界有賊名 鴦掘魔，為人兇暴，無有慈心，殺於一切 眾生，人亡國虛皆由此人，又取人指以為 華鬘。』 |
"There is a thief in the kingdom today named Yang Di Mo. He is violent and has no compassion. He kills all sentient beings. This is the reason why people have perished and the country is in ruins. He also takes people's fingers and uses them as flower garlands." 』 |
」 |
|
爾時，世尊聞彼比丘語已，即從座起， 默然而行。 |
At that time, the World-Honored One heard the bhikkhu's words, and immediately stood up from his seat and walked silently. |
是時，世尊尋到彼所，諸有取薪、負 草、犁作之人，及牧牛羊者，見世尊詣彼 道，各白佛言： |
At that time, the World-Honored One came to that place. People who were collecting fuel, carrying hay, plowing plows, and tending cattle and sheep saw the World-Honored One approaching that place, and they all said to the Buddha: |
「沙門！沙門！勿從彼道。 |
"Recluse! Recluse! Don't follow that path. |
所以 然者，此路側有賊名鴦掘魔，於中止住。 |
Therefore, there is a thief named Yang Di Mo on the side of the road, and he stops in the middle. |
諸 有人民，欲就此道者，要集十人、或二十人、 或三十、四十、五十人，猶不得過，盡為鴦掘 魔所擒獲。 |
If there are people who want to follow this path, they should gather ten, twenty, thirty, forty, or fifty people, but they will not be able to pass, and they will all be captured by the duck-digging demon. |
然沙門瞿曇獨無有侶，為 鴦掘魔所觸嬈者，於事不省。」 |
However, the ascetic Qu Tan had no partner, and he was touched by the yangdi demon and fell into unconsciousness. " |
世尊雖聞 此語，故進不住。 |
Even though the World Honored One heard this, he could not enter. |
爾時，鴦掘魔母，持食詣鴦 掘魔所。 |
At that time, the duck dug out the devil's mother, and took the food to dig up the devil's place. |
是時，鴦掘魔便作是念： |
At that time, Yang Di Mo thought as follows: |
「吾指鬘為 充數不乎？」 |
Isn't it just a small number? |
是時，即數指，未充數，復更重 數，唯少一人指。 |
At this time, the number is counted. If the number is not enough, the number is repeated again, but one finger is missing. |
是時，鴦掘魔左右顧視，求 覓生人，欲取殺之； |
At that time, the duck-digging demon looked around, looking for strangers, hoping to kill them; |
然四遠顧望，亦不見人， 便作是念： |
However, I looked around and saw no one, so I thought: |
「我師有教： |
"My teacher has taught me: |
『若能害母者，必當生 天。』 |
"Anyone who can harm his mother will be reborn in heaven." 』 |
我今母躬來在此，即可取殺之，得指充 數，生於天上。」 |
Now that my mother is here, I can kill you, count my fingers, and be born in the sky. " |
是時，鴦掘魔左手捉母頭，右 手拔劍而語母言： |
At that time, the Yang Di Demon grabbed the female head with his left hand, drew his sword with his right hand and said in his mother tongue: |
「小住，阿母。」 |
Stay here, Mom. |
是時，世尊便 作是念： |
At that time, the World-Honored One thought as follows: |
「此鴦掘魔當為五逆。」 |
This yang-digging demon should be regarded as the five evils. |
即放眉間相 光明，普照彼山林。 |
That is to say, he put the light between his eyebrows and illuminated the mountains and forests. |
是時，鴦掘魔見光明已， 復語母言： |
At that time, Yang Di Mo saw the light and resumed speaking his mother tongue: |
「此是何光明照此山林？ |
"What kind of light is this shining on this mountain forest? |
將非國 王集諸兵眾，攻伐我身乎？」 |
Will the non-King gather all his troops to attack me? " |
是時母告曰： |
At that time, my mother said: |
「汝 今當知，此非日月火光，亦非釋、梵天王光 明。」 |
You should know now that this is not the light of the sun and the moon, nor is it the light of King Sakyamuni or Brahma. |
爾時，其母便說此偈： |
At that time, his mother said this verse: |
「此非火光明， 非日月釋梵， |
"This is not the light of fire, nor the sun and moon releasing Brahman, |
鳥狩不驚怖， 和鳴殊於常。 |
The birds are not frightened when they hunt, and their harmonious singing is extraordinary. |
此光極清淨， 使人悅無量， |
This light is extremely pure and makes people happy immeasurably. |
必是尊最勝， 十力至此間。 |
He must be the most victorious, with ten powers reaching this point. |
於天世人中， 天眼覩世界， |
Among the heavenly people, the heavenly eye sees the world, |
故欲度汝身， 世尊來至此。」 |
Therefore, in order to save your body, the World Honored One has come here. " |
是時，鴦掘魔聞佛音響，歡喜踊躍，不能自 勝，便作是語： |
At that time, when the devil heard the sound of the Buddha, he jumped for joy and could not overcome himself, so he said this: |
「我師亦有教誡而勅我曰： |
"My master also had instructions and told me: |
『設汝能害母，并殺沙門瞿曇者，必生梵天 上。』 |
"Suppose you can harm your mother and kill the ascetic Qutan, you will be born in the Brahma sky." 』 |
」 |
|
是時，鴦掘魔語母曰： |
At this time, the mother tongue of Yang Di Mo said: |
「母！今且住，我先取 沙門瞿曇殺，然後當食。」 |
Mother! Stay here now. I will kill the ascetic Qutan first and then eat it. |
是時，鴦掘魔即放 母而往逐世尊。 |
At that time, the Yang Di Demon released his mother and went to chase the Blessed One. |
遙見世尊來，亦如金聚，靡 所不照，見已，並笑而說是語： |
When I saw the World Honored One coming from afar, he was like a gathering of gold, which was not illuminated by the sun. When I saw him, he smiled and said this: |
「今此沙門定 在我手，必殺不疑。 |
"Now this Samana is in my hands and I will kill him without any doubt. |
其有人民欲行此道 者，皆集大眾而行此道； |
If there are people who want to practice this way, they will gather together to practice this way; |
然此沙門獨無伴 侶，我今當取殺之。」 |
However, this ascetic has no companion, so I will kill him now. " |
是時，鴦掘魔即拔腰劍， 往逆世尊。 |
At that time, the demon Yang Di drew his sword and went against the World Honored One. |
是時，世尊尋還復道，徐而行步， 而鴦掘魔奔馳而逐，亦不能及如來。 |
At that time, the World-Honored One sought the restored path and walked slowly, while the ducks and demons were running fast and chasing him, but they could not catch up with the Tathagata. |
是時， 鴦掘魔白世尊言： |
At that time, the World-Honored Bai said: |
「住，住，沙門！」 |
Stay, stay, Samana! |
世尊告曰： |
The World Honored One said: |
「我 自住耳，汝自不住。」 |
I can control my ears, but you can't control yourself. |
是時，彼鴦掘魔並走，遙說 此偈： |
At that time, the duck dug up the demon and walked away, saying this verse from afar: |
「去而復言住， 語我言不住， |
"Go and talk again, I can't stop talking. |
與我說此義， 彼住我不住。」 |
Tell me this meaning, I can't live there. " |
爾時，世尊以偈報曰： |
At that time, the World-Honored One responded with a verse: |
「世尊言已住， 不害於一切， |
"The words of the World Honored One have been established and will not harm anything. |
汝今有殺心， 不離於惡原。 |
You have murderous intentions now, and you will not leave the source of evil. |
我住慈心地， 愍護一切人， |
I live in a place of compassion and protect everyone, |
汝種地獄苦， 不離於惡原。」 |
You are suffering from the hell, and you are not separated from the original source of evil. " |
是時，鴦掘魔聞此偈已，便作是念： |
At that time, the yangdimo heard this verse and thought as follows: |
「我今審 為惡耶？ |
"Is it evil that I am judging now? |
又師語我言： |
The teacher also spoke to me: |
『此是大祠，獲大果報。 |
This is a great temple, and you will receive great rewards. |
能取千人殺，以指作鬘者，果其所願； |
Those who can kill thousands of people and make a garland with their fingers will get what they want; |
如 此之人，命終之後，生善處天上。 |
Such a person will be reborn in a good place in heaven after his death. |
設取所生母 及沙門瞿曇殺者，當生梵天上。』 |
Suppose the mother who gave birth to him and the ascetic Qu Tan killed him will be born in the Brahma sky. 』 |
是時，佛作 威神，神識 ［怡－台＋霍］ 寤，諸梵志書籍亦有此言： |
At that time, the Buddha acted as the God of Power and Divine Consciousness [Yi-Tai + Huo]. Various Brahma books also said this: |
『如 來出世甚為難遇，時時億劫乃出。 |
It is very rare for a Tathagata to appear in this world, and he will appear every now and then for hundreds of millions of kalpas. |
彼出世時， 不度者令度，不解脫者令得解脫。 |
When he was born, those who were not saved were saved, and those who were not liberated were liberated. |
彼說 滅六見之法。 |
He said the method of destroying the six views. |
云何為六？ |
Why is it six? |
言有我見者，即說 滅六見之法； |
To say that there is self-seeing is to say the method of destroying the six views; |
無有我者，亦與說滅無有 我見之法； |
That there is no self is also the method of destroying the view of self without being; |
言有我見、無有我見，亦與說有 我見、無我見之法，復自觀察、說觀察之法； |
Saying that there is a self-seeing and not having a self-seeing is also the same as saying that there is a self-seeing and there is no self-seeing. It is also about self-observation and talking about the method of observation; |
自 說無我之法，亦非我說、亦非我不說之法。 |
The way I say there is no self is neither the way I say it nor the way I don’t say it. |
若 如來出世，說此滅六見之法。』 |
If the Tathagata appears in the world, he will teach you how to destroy the six views. 』 |
又我奔走之 時，能及象、馬、車乘，亦及人民。 |
And when I run, I can reach elephants, horses, chariots, and people. |
然此沙門行 不暴疾，然今日不能及此，必當是如來。」 |
However, this ascetic walks without sudden illness, but today he cannot reach this level, he must be the Tathagata. " |
是時，鴦掘魔便說此偈： |
At that time, Yang Di Mo said this verse: |
「尊今為我故， 而說微妙偈， |
"For my sake, I will say this subtle verse, |
惡者今識真， 皆由尊威神。 |
The evil ones now know the truth, all because of the majesty of God. |
即時捨利劍， 投于深坑中， |
Immediately throw the relic sword into the deep pit, |
今禮沙門跡， 即求作沙門。」 |
Now I pay homage to the traces of a recluse and ask to be a recluse. " |
是時，鴦掘魔即前白佛言： |
At that time, the demon Yang Di came forward and said to the Buddha: |
「世尊！唯願聽作沙 門。」 |
World Honored One! I only wish to listen to you as a recluse. |
世尊告曰： |
The World Honored One said: |
「善來，比丘！」即時鴦掘魔便成沙 門，著三法衣。 |
"Come on, bhikkhu!" Immediately the demon became a recluse, wearing three dharma robes. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「汝今以剃頭， 除結亦當爾， |
"Now that you are shaving your head, you should also remove knots. |
結滅成大果， 無復愁苦惱。」 |
The fruit will be destroyed and it will become a great fruit, and there will be no more sorrow and suffering. " |
是時，鴦掘魔聞此語已，即時諸塵垢盡，得法 眼淨。 |
At that time, as soon as the devil heard these words, all the dust and impurities were gone, and his Dharma eyes were pure. |
爾時，世尊將鴦掘魔比丘還詣舍衛城 祇洹精舍。 |
At that time, the World Honored One sent Monk Yangdimo back to the Jihuan Jingshe in the city of Yishe. |
是時，王波斯匿集四部之眾，欲往 攻伐賊鴦掘魔。 |
At that time, Wang Bosi gathered the people from the four tribes to attack the thieves and dig the demons. |
是時，王便作是念： |
At that time, the king thought as follows: |
「我今可 往至世尊所，以此因緣，具白世尊。 |
"Now I can go to the Blessed One's place and, through this cause and condition, I can understand the Blessed One. |
若世尊 有所說者，當奉行之。」 |
If the World-Honored One has something to say, you should follow it. " |
爾時，王波斯匿即集 四部之兵，往世尊所，頭面禮足，在一面 坐。 |
At that time, King Posni immediately gathered the soldiers of the four tribes and went to the place where the Blessed One was. He bowed his head, face, and feet, and sat down on one side. |
爾時，世尊問王曰： |
At that time, the World-Honored One asked the king: |
「大王！今日欲何所至？ |
"Your Majesty! Where do you want to go today? |
塵污身體，乃至於斯。」 |
Dust pollutes the body to this extent. " |
波斯匿王白佛言： |
King Pasenadi said to the Buddha: |
「我 今國界有賊名鴦掘魔，極為兇暴，無有慈 心於一切眾生，使國丘荒，人民流迸，皆由 此賊。 |
"There is a thief in our country today named Yang Di Mo. He is extremely ferocious and has no compassion for all living beings. He has made the country desolate and the people homeless, all because of this thief. |
彼今取人殺之，以指為鬘，此是惡鬼， 非為人也。 |
Now he takes people and kills them, using his fingers as a garland. This is an evil ghost, not a human being. |
我今欲誅伐此人。」 |
I want to punish this person now. " |
世尊告曰： |
The World Honored One said: |
「若 當大王見鴦掘魔信心堅固，出家學道者， 王當奈之何？」 |
If your Majesty sees that Yang Di Mo has strong faith and has become a monk and learned Taoism, what will your Majesty do? |
王白佛言： |
Wang Baifo said: |
「知復如何？ |
"How about Zhifu? |
但當承 事供養，隨時禮拜。 |
But when you are making offerings, you can pray at any time. |
然復，世尊！彼是惡人，無 毫釐之善，恒殺害，能有此心出家學道 乎？ |
Then come back, World Honored One! He is an evil person who has no good intentions and is always killing people. How can he have the heart to become a monk and learn Taoism? |
終無此理。」 |
It makes no sense. " |
是時，鴦掘魔去世尊不遠，結 跏趺坐，正身正意，繫念在前。 |
At that time, the Deathly Honored One was not far away. He was sitting in lotus position, with his body and mind upright, and his thoughts in front of him. |
爾時，世尊伸右 手指示王曰： |
At that time, the World-Honored One stretched out his right hand and directed the king: |
「此是賊鴦掘魔。」 |
This is the thief and the devil. |
王聞此語，便 懷恐怖，衣毛皆竪。 |
When the king heard this, he was filled with fear and the hair on his clothes stood on end. |
世尊告王： |
The World Honored One tells the king: |
「勿懷恐怖， 可往至前，自當悟王意耳。」 |
Don't be afraid, but go forward and realize the King's will. |
是時王聞佛 語，即至鴦掘魔前，語鴦掘魔曰： |
At that time, after the king heard the Buddha's words, he went to Yangdi Mo and said to Yangdi Mo: |
「汝今姓誰？」 |
Who is your last name now? |
鴦掘魔曰： |
Yang Di Mo said: |
「我姓伽伽，母名滿足。」 |
My surname is Jia Jia, and my mother's name is Satisfaction. |
是時王禮 足已，在一面坐。 |
At this time, the king's courtesy was enough and he sat on one side. |
爾時王問曰： |
Then the king asked: |
「善樂此正法 之中，勿有懈怠，修清淨梵行，得盡苦際， 我當盡形壽供養衣被、飲食、床臥具、病瘦 醫藥。」 |
In this righteous Dharma, which is good and joyful, I must not slack off. I must cultivate a pure holy life and be free from all suffering. I shall provide clothing, food, bed, bedding, and medicine for the sick and sick throughout my life. |
是時，鴦掘魔默然不對。 |
At this time, Yang Di Mo remained silent. |
王即從座起，頭 面禮足，還詣世尊所，頭 面 禮足，在一面坐。 |
The king immediately got up from his seat, bowed his head to the front, returned to where the World Honored One was, sat down on one side with his head and bowed to the other. |
是時，王復白佛言： |
At that time, Wang Fu said to the Buddha: |
「不降者使降，不伏者使 伏，甚奇！甚特！曾所不有，乃能降伏極惡之 人。 |
"Those who don't surrender will be surrendered, and those who won't surrender will be surrendered. It's amazing! Extraordinary! It has never been possible before, but it can subdue extremely evil people. |
唯願大尊受命無窮，長養生民，蒙世尊 恩，得免此難。 |
I only hope that Your Majesty will receive endless orders, keep the people healthy, and receive the grace of the World Honored One to avoid this difficulty. |
國事猥多，欲還城池。」 |
The state affairs are too many and I want to return the city. " |
世尊告 曰： |
The World Honored One said: |
「王知是時。」 |
The king knows it's time. |
爾時，國王即從座起，頭面禮 足，便退而去。 |
At this time, the king stood up from his seat, bowed his head and his face, and then retreated. |
爾時，鴦掘魔作阿練若，著五納 衣，到時持鉢，家家乞食，周而復始，著補納 弊壞之衣，極為麁醜； |
At that time, the duck-digging demon acted as A Lianruo, wearing five kinds of clothes, holding an alms bowl, and begging for food from house to house, over and over again, wearing clothes to repair the bad things, and he was extremely ugly; |
亦復露坐，不覆形體。 |
He also sits with his body exposed, without covering his body. |
是時，鴦掘魔在閑靜之處，自修其行，所以族 姓子，出家學道者，欲修無上梵行： |
At that time, the devil was practicing his own way in a quiet place, so the son of the clan, who became a monk and learned Taoism, wanted to practice the supreme holy life: |
生死已 盡，梵行已立，所作已辦，更不復受胎，如實知 之。 |
Birth and death have ended, the holy life has been established, the work has been done, and there is no more conception. Know it as it is. |
時，鴦掘魔便成羅漢，六通清徹，無有塵 垢，已成阿羅漢。 |
At that time, the duck digs the devil and becomes an Arhat. The six channels are clear and free of dust and dirt. He has become an Arhat. |
到時，著衣持鉢，入舍衛城 乞食。 |
When the time comes, he will put on his clothes and hold his alms bowl, and go to the acropolis to beg for food. |
是時，有婦女臨產甚難，見已，便作是 念： |
At that time, a woman was having a hard time giving birth. When she saw her, she thought as follows: |
「眾生類極為苦痛，受胎無限。」 |
All living beings suffer extremely, and their conception is infinite. |
是時，鴦 掘魔食後，收攝衣鉢，以尼師檀著肩上， 往至世尊所，頭面禮足，在一面坐。 |
At that time, after digging out the devil's food, he collected his robe and bowl, put the nun's sandalwood on his shoulders, and went to where the World Honored One was. He bowed his head, face, and feet, and sat down on one side. |
爾時，鴦 掘魔白世尊言： |
At that time, the World-Honored One said: |
「我向著衣持鉢，入舍衛城 乞食，見一婦人身體重妊。 |
"I was carrying my alms bowl and went to the acropolis to beg for food. I saw a woman who was heavily pregnant. |
是時，我便作是 念： |
At that time, I would think like this: |
『眾生受苦何至於斯？』 |
"Why do all living beings suffer so much?" 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「汝今往 彼婦人所，而作是說： |
"Now you go to that woman's house and say this: |
『我從賢聖生已來，未 曾殺生。』 |
"I have been born as a sage and have never killed a living being. 』 |
持此至誠之言，使此母人胎得無 他。」 |
Hold on to these sincere words, so that this mother’s womb will have no one else. " |
鴦掘魔對曰： |
The duck digs the devil and says: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
是時，鴦掘魔即 其日，著衣持鉢，入舍衛城，往至彼母人所， 語彼母人曰： |
At that time, the demon Yang Di was on his own day. He put on his clothes and took his alms bowl. He entered the palace and went to his mother's house. He said to her mother: |
「我從賢聖生已來，更不殺 生。 |
"I have been born as a sage, and I will not kill any living thing. |
持此至誠之言，使胎得解脫。」 |
With these sincere words, the fetus will be liberated. " |
是時，母人 胎即得解脫。 |
At that time, the mother and the fetus will be liberated. |
是時，鴦掘魔城中乞食，諸男女 大小見之，各各自相謂言： |
At that time, Yang Di was begging for food in the Demon City. Men, women, and men saw him, and each of them said to each other: |
「此名鴦掘魔，殺 害眾生不可稱計，今復在城中乞食。」 |
This man is called the Duck Digging Demon. He kills all sentient beings for no reason. Now he is begging for food in the city. |
是時， 城中人民，各各以瓦石打者，或有以刀斫 者，傷壞頭目，衣裳裂盡，流血污體，即出舍 衛城至如來所。 |
At that time, the people in the city were beaten with tiles and stones, or some were cut with knives. Their leaders were injured, their clothes were torn, and their bodies were bleeding and dirty. They left the city of Savior and went to the Tathagata. |
是時，世尊遙見鴦掘魔頭目 傷破，流血污衣而來，見已，便作是說： |
At that time, the World-Honored One saw the leader of the Yang Dig Demon coming from a distance, wounded, bleeding and stained. When he saw him, he said this: |
「汝今 忍之。 |
"You can bear with it now. |
所以然者，此罪乃應永劫受之。」 |
Therefore, this crime should be punished for eternity. " |
是 時，鴦掘魔至世尊所，頭面禮足，在一面坐。 |
At that time, the demon Yang Di came to where the World Honored One was, bowing his head, face, and feet, and sat on one side. |
爾時，鴦掘魔在如來前，便說此偈： |
At that time, the demon yangdi was in front of the Tathagata and said this verse: |
「堅固聽法句， 堅固行佛法， |
"Be firm in listening to the Dharma, and be firm in practicing the Dharma. |
堅固親善友， 便成滅盡處。 |
If you strengthen your good friends, they will become the place of destruction. |
我本為大賊， 名曰鴦掘魔， |
I was originally a big thief, and my name was Yang Di Mo. |
為流之所 漂 ， 蒙尊拔濟之。 |
If it is drifted by the current, it will be rescued by the respected people. |
今觀自歸業， 亦當觀法本， |
Now that we are contemplating our self-returning karma, we should also be contemplating the origin of the Dharma. |
今以逮三明， 成就佛行業。 |
Now you can catch the three enlightenments and achieve Buddhahood. |
我本名無害， 殺害不可計， |
My real name is harmless, I can't kill you, |
今名真諦實， 不害於一切。 |
This name is true and it does not harm anything. |
設復身口意， 都無害心識， |
Even body, speech and mind are harmless to the mind. |
此名無殺害， 何況起思想。 |
This name does not kill, let alone cause thoughts. |
弓師能調角， 水人能調水， |
The archer can adjust the angle, the waterman can adjust the water, |
巧匠調其木， 智者自調身。 |
A skillful craftsman adjusts his wood, and a wise man adjusts his own body. |
或以鞭杖伏， 或以言語屈， |
Either with whips and sticks, or with words, |
竟不加刀杖， 今我自降伏。 |
There is no sword or staff, now I surrender. |
人前為過惡， 後止不復犯， |
If you do evil before, you will never do it again later. |
是照於世間， 如雲消月現。 |
It shines on the world like clouds disappearing and the moon appearing. |
人前為過惡， 後止不復犯， |
If you do evil before, you will never do it again later. |
是照於世間， 如雲消日現。 |
It shines on the world, like clouds disappearing and the sun appearing. |
比丘老少壯， 修行佛法行， |
Bhikkhus, young and old, practice the Dharma, |
是照於世間， 如彼月雲消。 |
It shines on the world, just like the moon and clouds disappearing. |
比丘老少壯， 修行佛法者， |
Bhikkhus, young and old, those who practice Buddhism, |
是照此世間， 如彼日雲消。 |
It shines on this world, just like the clouds disappeared on that day. |
我今受痛少， 飲食自知足， |
I suffer less pain now and am content with my food and drink. |
盡脫一切苦， 本緣今已盡。 |
Escape from all suffering, the original destiny is now over. |
更不受死跡， 亦復不樂生， |
Not to be left with the traces of death, and no longer happy to live, |
今正待時節， 歡喜而不亂。」 |
Now is the season, rejoice without chaos. " |
是時，如來可鴦掘魔所說。 |
At that time, the Tathagata can follow what the demon said. |
是時，鴦掘魔以 見如來然可之，即從座起，禮世尊足，便退 而去。 |
At that time, Yang Di Mo saw that the Tathagata was ready, so he stood up from his seat, bowed at the feet of the World Honored One, and then retreated away. |
是時，諸比丘白世尊言： |
At that time, the monks said to the World Honored One: |
「鴦掘魔本作何功 德，今日聰明智慧，面目端政，世之希有？ |
What merits did the duck dig up the devil originally? Now he is wise and wise, and has a dignified appearance, which is rare in the world? |
復 作何不善行，於今身上，殺害生類不可稱 計？ |
Again, what bad deeds have you done? Killing other living beings is beyond your control? |
復作何功德，於今值如來，得阿羅漢道？」 |
What merits and virtues have you accomplished that are now worthy of the Tathagata and attaining the path of Arahant? " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「昔者，過去久遠於此賢 劫之中，有佛名迦葉如來、至真、等正覺，出 現於世。 |
"In the past, long ago during this sage kalpa, a Buddha named Kassapa Tathagata, the most truly enlightened, appeared in the world. |
迦葉如來去世之後，有王名大果， 統領國界，典閻浮提。 |
After the death of Kassapa Tathagata, there was a king named Daguo who ruled the country and led Jambudvipa. |
爾時，彼王有八萬四 千宮人婇女，各無兒息。 |
At that time, the king had eighty-four thousand servants and slave girls, none of whom had any children. |
爾時，大果王向諸 樹神、山神、日月、星宿，靡所不周，欲求男女。 |
At that time, the Great Fruit King went to all the tree gods, mountain gods, sun, moon, and stars, desiring men and women. |
爾時，王第一夫人身即懷妊，經八、九月便 生男兒，顏貌端政，世之希有。 |
At that time, the first wife of the king was pregnant, and she gave birth to a boy in the eighth or ninth month. She had a handsome appearance and was rare in the world. |
是時，彼王便 生是念： |
At that time, the king thought: |
『我本無有兒息，經爾許時，今方 生兒，宜當立字，於五欲之中，而自娛樂。』 |
"I have no intention of having a child. After a long time, I am about to give birth to a child. It is appropriate to establish a name and entertain myself among the five desires." 』 |
「是時，王召諸群臣能瞻相者，而告之曰： |
"At that time, the king summoned all the ministers who could see him and told them: |
『我今 以生此兒，各與立字。』 |
"Now that I have given birth to these children, I will give birth to each of them." 』 |
是時，群臣聞王教 已，即白王言： |
At that time, the officials heard that the king had taught them, and they said to the king: |
『今此太子極為奇妙，端政無 比，面如桃華色，必當有大力勢，今當立字 名曰大力。』 |
"This prince is extremely wonderful, his administration is incomparable, his face is like a peach blossom, he must have great power, and now he should be named Dali." 』 |
是時，相師與太子立字已，各從 座起而去。 |
At this time, the fortune-teller and the prince had finished writing, and each got up from their seats and left. |
「是時，國王愛慜此太子，未曾去 目前。 |
"At that time, the king loved this prince, but he has not yet left. |
是時，太子年向八歲，將諸臣佐往父 所，朝賀問訊。 |
At that time, the prince was eight years old. He sent his ministers to his father's house to congratulate him and inquire about him. |
父王復作是念： |
Father Wang repeated his thoughts: |
『今此太子極自 奇特。』 |
"The prince is very strange now." 』 |
即告之曰： |
That is to say: |
『吾今與汝取婦何如乎？』 |
"What's going on between me and you taking a wife now?" 』 |
太 子白王： |
Prince Bai Wang: |
『子今年幼何須娉娶？』 |
"Why do you need to marry Ping when you are young this year?" 』 |
是時，父王權停 不與取婦。 |
At this time, the father's royal power ceased to take the wife. |
復經二十歲，王復告曰： |
When he was twenty years old, the king told him again: |
『吾欲 與汝取婦。』 |
"I want to marry you." 』 |
太子白王： |
Prince Bai Wang: |
『不須取婦。』 |
"No need to take a wife." 』 |
是時， 父王告群臣人民曰： |
At that time, my father told his ministers and people: |
『我本無兒息，經歷 久遠，方生一子，今不肯取婦，清淨無瑕。』 |
"I have no children. It has been a long time before I gave birth to a son. Now I refuse to take a wife. I am pure and flawless." 』 |
爾 時，王太子轉字名曰清淨。 |
At that time, the crown prince changed his surname to Qingjing. |
「是時，清淨大子 年向三十，王復勅群臣曰： |
"At that time, when the eldest son Qingjing was turning thirty, the king ordered his ministers again: |
『吾今年已衰微， 更無兒息； |
"This year I have declined, and I have no children; |
今唯有清淨太子，今王高位應 授與太子。 |
Now there is only a pure prince, and the high position of the king should be given to the prince. |
然太子不樂五欲之中，當云何 理國事？』 |
However, if the prince does not enjoy the five desires, why should he manage state affairs? 』 |
群臣報曰： |
The officials reported: |
『當為方便，使樂五欲。』 |
"It should be used as a convenience to enjoy the five desires." 』 |
是時，父王即椎鐘鳴鼓，勅國中人： |
At this time, the father, the king, rang the bells and drums, and ordered the people of the country: |
『其能使 清淨太子樂五欲者，吾當賜與千金及諸 寶物。』 |
"Whoever can make the pure prince enjoy the five desires, I will give him a thousand gold and other treasures." 』 |
「爾時，有女人名曰婬種，盡明六十四 變。 |
"At that time, there was a woman named Yin Seed, who was fully aware of the sixty-four transformations. |
彼女人聞王有教令： |
The woman heard that the king had a decree: |
『其能使王太子習 五欲者，當賜與金千斤及諸寶物。』 |
"Whoever can make the prince develop the five desires, he should be given a thousand catties of gold and other treasures." 』 |
即往至 父王所，而告之曰： |
Then he went to his father's house and told him: |
『見與千金及諸寶物，能 使王太子習於五欲。』 |
"Seeing a thousand pieces of gold and various treasures can make the prince accustomed to the five desires." 』 |
父王報曰： |
The father reported: |
『審能爾者， 當重相賜，不負言信。』 |
"Those who are able to judge you should be rewarded and live up to your word." 』 |
時婬女白王： |
The White King, the slut of time: |
『太子 為寢宿何處？』 |
"Prince, where will you sleep?" 』 |
王報曰： |
Wang reported: |
『在東堂上，無有女 人，唯有一男兒，在彼侍衛。』 |
"In the east hall, there are no women, only a man, guarding there." 』 |
女人白曰： |
The woman Bai said: |
『惟願 大王勅內宮中，勿見限遮，隨意出入！』 |
"I only hope that the king will not see any restrictions in the inner palace, and you can come and go at will!" 』 |
「是時， 婬女即其夜鼓二時，在太子門側，佯舉聲 哭。 |
"At that time, the harlot was standing by the prince's door at two o'clock in the night, pretending to cry. |
是時，太子聞女人哭聲，便勅侍人曰： |
At that time, when the prince heard the woman crying, he ordered his attendants: |
『此 是何人於斯而哭？』 |
"Who is crying here?" 』 |
侍人報曰： |
The waiter reported: |
『此是女人在 門側哭。』 |
"This is a woman crying by the door." 』 |
太子告曰： |
The prince told him: |
『汝速往問所由哭耶？』 |
"Go quickly and ask why you are crying?" 』 |
時，彼侍臣往而問之所由哭耶？ |
At that time, the courtier came and asked why he was crying. |
婬女報曰： |
The prostitute reported: |
『夫主見棄，是故哭耳。』 |
"The master cried when he saw that he had given up." 』 |
侍臣還白太子： |
The courtier returned the favor to the prince: |
『此女 人為夫主所棄，又畏盜賊，是故哭耳。』 |
"This woman was abandoned by her husband and was afraid of thieves, so she cried. 』 |
太子 告曰： |
The prince told: |
『將此女人著象廐中。』 |
"Image this woman in the palace." 』 |
到彼復哭； |
Weep again there; |
復將 至馬廐中，復哭。 |
Returning to the horse stalls, he cried again. |
太子復語侍臣： |
The prince replied to his courtiers: |
『將來在此。』 |
"The future is here. 』 |
即將入堂，復於中哭。 |
About to enter the hall, I cried again. |
太子躬自問曰： |
The prince bowed and asked himself: |
『何為 復哭？』 |
"Why cry again?" 』 |
婬女報曰： |
The prostitute reported: |
『太子！女人單弱極懷恐怖， 是故哭耳。』 |
"Prince!" Women are weak and frightened, so they cry. 』 |
太子告曰： |
The prince told him: |
『上吾床上，可得無畏。』 |
"Go to my bed and you will be fearless." 』 |
時，女人默然不語，亦復不哭。 |
At that time, the woman remained silent and stopped crying. |
是時，女人即脫 衣裳，前捉太子手，舉著己胸上，即時驚覺， 漸漸起欲想，以起欲心，便身就之。 |
At that time, the woman took off her clothes, grabbed the prince's hand, and held it up to her chest. She was suddenly startled, and gradually began to think about him, and then she fell in love with him. |
「是時， 清淨太子明日清旦，往父王所。 |
"At that time, Prince Qingjing will go to his father's house tomorrow, Qing Dynasty. |
是時，父王遙 見太子顏色，殊於常日，見已，便作是說： |
At that time, my father saw the prince's complexion from a distance, which was different from usual. When he saw him, he said: |
『汝 今所欲者，事果乎？』 |
"What do you want now? Will it come true?" 』 |
太子報曰： |
The prince reported: |
『如大王所言。』 |
"As the king said. 』 |
是時，父王歡喜踊躍，不能自勝，並作是說： |
At this time, my father was very happy and excited, unable to overcome himself, and said: |
『欲求何願，吾當與之。』 |
"Whatever you desire, I will grant it." 』 |
太子報曰： |
The prince reported: |
『所賜願 者，勿復中悔，當求其願。』 |
"Those who have been given a wish should not regret it again, but should pursue their wish." 』 |
時王報曰： |
The king of the time reported: |
『如汝所 言，終不中悔，欲求何願？』 |
"As you said, if you don't regret it in the end, what do you want?" 』 |
太子白王： |
Prince Bai Wang: |
『大王！今 日統領閻浮提內，皆悉自由； |
"Your Majesty! Today, everyone who rules Jambudvipa is free; |
閻浮提里內 諸未嫁女者，先適我家，然後使嫁。』 |
All unmarried girls in Jambudvipa should first fit into my family and then get married. 』 |
是時王 曰： |
At that time the king said: |
『隨汝所言。』 |
"As you say. 』 |
王即勅國內人民之類曰： |
The king then issued an order to the people of the country: |
『諸 有女未出門者，先使詣清淨太子，然後嫁 之。』 |
"Anyone who has a daughter who has not left home, first ask for Prince Qingjing, and then marry her." 』 |
「爾時，彼城中有女名須蠻，次應至王所。 |
"At that time, there was a woman named Xuman in that city, who came to the king's residence next time. |
是時，須蠻長者女露形倮跣在眾人中行， 亦無羞恥。 |
At that time, an elderly woman named Xuman walked naked among the crowd, without any shame. |
眾人見已，各相對談： |
Everyone saw each other and talked to each other: |
『此是長者 女，名稱遠聞。 |
"This is an elder's daughter, whose name is heard far and wide. |
云何露形在人中行？ |
How can Yun show his true form among people? |
如驢何 異？』 |
How is it different from a donkey? 』 |
女報眾人曰： |
The woman reported to everyone: |
『我非為驢，汝等眾人斯是 驢耳。 |
I am not a donkey, you all are donkey ears. |
汝等頗見女人還見女人有相恥乎？ |
Are you ashamed of seeing women when you see them? |
城中生類盡是女人，唯有清淨太子是男子 矣！若我至清淨太子門者，當著衣裳。』 |
All the creatures in the city are women, but Prince Qingjing is the only one who is a man! If I go to the Pure Prince's Gate, I will wear my clothes. 』 |
是時， 城中人民自相謂言： |
At that time, the people in the city said to each other: |
『此女所說誠入我意， 我等實是女，非男也。 |
What this woman said truly resonates with me. We are actually women, not men. |
唯有清淨太子乃是男 也。 |
Only Prince Qingjing is a man. |
我等今日當行男子之法。』 |
Today we must practice the law of men. 』 |
「是時，城中人民 各辦戰具，著鎧持杖，往至父王所，白父 王曰： |
"At that time, the people in the city prepared their war equipment, put on their armor and held their staffs, and went to the father's place. The father said to him: |
『欲求二願，唯見聽許。』 |
"I have two wishes, but I only see and listen to them." 』 |
王報之曰： |
The king reported: |
『何等 二願？』 |
"What two wishes?" 』 |
人民白王： |
People's White King: |
『王欲存者當殺清淨太子； |
"If the king wants to survive, he must kill the pure prince; |
子欲存者今當殺王。 |
If the son wants to survive, he must kill the king now. |
我等不堪任承事 清淨太子辱國常法。』 |
We are no longer worthy of our responsibilities. Prince Qing Jing has insulted the laws of the country. 』 |
「是時，父王便說此偈： |
"At that time, my father said this verse: |
「為家忘一人， 為村忘一家， |
"Forgetting one person for a family, Forgetting a family for a village, |
為國忘一村， 為身忘世間。 |
Forgetting a village for the country, forgetting the world for the sake of the body. |
「是時，父王說此偈已，告人民曰： |
"At that time, my father had finished speaking this verse and told the people: |
『今正是時， 隨汝等意。』 |
"This is the right time. It's up to you." 』 |
是時，諸人將清淨太子取兩手 縛之，將詣城外，各相謂言： |
At that time, everyone took Prince Qingjing's hands and bound him, then went outside the city and said to each other: |
『我等咸共以瓦 石打殺，何須一人殺乎？』 |
"We are all using tiles and stones to kill each other, so why do we need to kill just one person?" 』 |
「是時，清淨太子臨 欲死時，而作是說： |
"At that time, when Prince Purity was about to die, he said this: |
『又作誓願，諸人民取 吾抂殺，然父王自與我願，我今受死亦不 敢辭。 |
I also made a vow that all the people would kill me. However, my father made a vow to me. Even if I suffer death, I will not dare to say goodbye. |
使我將來之世，當報此怨。 |
I will repay this resentment in my future life. |
又使值 真人羅漢，速得解脫。』 |
He also made the worthy Arhat achieve liberation quickly. 』 |
是時，人民取太子殺 已，各自散去。 |
At this time, the people killed the prince and dispersed. |
「諸比丘！莫作是觀，爾時大果 王者，豈異人乎？ |
"Bhikkhus, don't think like this. How can the King of Great Fruits be different from others? |
今鴦掘魔師是也。 |
This is also the case with today's duck digging magician. |
爾時婬 女者，今師婦是也。 |
The woman who was a prostitute back then is now the wife of a master. |
爾時人民者，今八萬人 民死者是也。 |
At that time, the people, eighty thousand people died today. |
爾時清淨太子，今鴦掘魔比丘 是也。 |
At that time, the prince was pure, and now he is a bhikkhu who hunts down demons. This is the case. |
臨欲死時作是誓願，今還報怨無 免手者。 |
I made this vow when I was about to die, and now I will still complain and complain without mercy. |
緣此因緣，殺害無限，後作誓 願，願欲值佛，今得解脫，成阿羅漢。 |
Due to this cause and condition, I killed countless people, and then made a vow to be worthy of the Buddha. Now I am liberated and become an Arhat. |
此是其 義，當念奉行。」 |
This is its meaning and should be followed carefully. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我弟子中，第一聰明捷 疾智者，所謂鴦掘魔比丘是也。」 |
Among my disciples, the most intelligent, quick and wise man is the so-called monk Yang Di Mo. |
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. |
增壹阿含經卷第三十一 |
Addition to the Agama Sutra Volume 31 |
38.7 （七） |
38.7 (seven) |
增壹阿含經卷第三十二 |
Addition to the Agama Sutra Volume 32 |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
力品第三十八之二 |
Product Thirty-Eight Part Two |
聞如是： |
Heard this: |
一時，佛在羅閱城耆闍崛山 中，與大比丘眾五百人俱。 |
At one time, the Buddha was with five hundred great bhikkhus in the Qijijue Mountain in Luoyue City. |
爾時，世尊告諸 比丘： |
At that time, the World-Honored One told the monks: |
「汝等見此靈鷲山乎？」 |
Have you seen this Lingjiu Mountain? |
諸比丘對曰： |
The monks said to each other: |
「唯 然，見之。」 |
Wei Ran, see it. |
「卿等當知，過去久遠世時，此山更 有異名。 |
"You should know that in the long past, this mountain had a different name. |
汝等復見此廣普山乎？」 |
Will you see this Guangpu Mountain again? " |
諸比丘對 曰： |
The monks said to him: |
「唯然，見之。」 |
Wei Ran, see it. |
「汝等當知，過去久遠，此山更 有異名，不與今同。 |
"You should know that long ago, this mountain had a different name, and it was not the same as it is today. |
汝等見白善山乎？」 |
Have you seen Baishan Mountain? " |
諸 比丘對曰： |
The monks said to each other: |
「唯然，見之。」 |
Wei Ran, see it. |
「過去久遠，此山更有異 名，不與今同。 |
"Long ago, this mountain had a different name than it does today. |
汝等頗見此負重山乎？」 |
Have you seen this burdensome mountain? " |
諸 比丘對曰： |
The monks said to each other: |
「唯然，見之。」 |
Wei Ran, see it. |
「汝等頗見此仙人掘 山乎？」 |
Have you seen this immortal digging into the mountain? |
諸比丘對曰： |
The monks said to each other: |
「唯然，見之。」 |
Wei Ran, see it. |
「此山過去久 遠，亦同此名，更無異名。 |
"This mountain has had the same name for a long time, and it has no different name. |
所以然者，此仙人 山，恒有神通菩薩、得道羅漢、諸仙人所居之 處； |
Therefore, this Immortal Mountain is always home to supernatural Bodhisattvas, enlightened Arhats, and other immortals. |
又辟支佛亦在中遊戲。 |
Pratyekabuddha is also playing in the game. |
我今當說辟支 佛名號，汝等諦聽！善思念之！有辟支佛，名 阿利吒、婆利吒，審諦重辟支佛、善觀辟 支佛、究竟辟支佛、聰明辟支佛、無垢辟支佛、 帝奢念觀辟支佛，無滅、無形、勝、最勝、極大、 極雷電光明辟支佛。 |
Now I am going to speak the name of Pratyekabuddha. Listen carefully! Miss you well! There are Pratyekabuddhas named Alita and Balita, the Pratyekabuddhas of Awareness, Pratyekabuddhas of Good Contemplation, Pratyekabuddhas of Ultimate Pratyekabuddha, Pratyekabuddhas of Wisdom, Pratyeka Buddha of Immaculate Contemplation, and Pratyekabuddhas of Supreme Mindfulness. Indestructible, formless, victorious, most victorious, extremely great, supreme thunder and lightning bright Pratyekabuddha. |
此，比丘！諸辟支佛若如 來不出世時，爾時此山中有此五百辟支 佛，居此仙人山中。 |
Here, bhikkhu! If all the Pratyekabuddhas had not emerged from the world, then there would be five hundred Pratyekabuddhas in this mountain, living in this Immortal Mountain. |
如來在兜術天上欲來 生時，淨居天子自來在此，相告： |
When the Tathagata was about to be reborn in the Tushita Heaven, the Pure Abode Emperor came here and said: |
『普勅世間， 當淨佛土，却後二歲，如來當出現於世。』 |
"It is decreed throughout the world that the Buddha's land should be purified, but two years later, the Tathagata will appear in the world. 』 |
「是 諸辟支佛聞天人語已，皆騰在虛空，而 說此偈： |
"When the Pratyekabuddhas heard the words of gods and humans, they all soared in the sky and spoke this verse: |
「『諸佛未出時， 此處賢聖居， |
"'Before the Buddhas came out, here the sages and sages abide, |
自悟辟支佛， 恒居此山中。 |
I have enlightened myself to Pratyekabuddha, and he always abides in this mountain. |
此名仙人山， 辟支佛所居， |
This is called Immortal Mountain, where Pratyekabuddha lives. |
仙人及羅漢， 終無空缺時。』 |
Immortals and Arhats, when there is no vacancy. 』 |
「是時，諸辟支佛即於空中燒身取般涅槃。 |
"At that time, the Pratyekabuddhas burned their bodies in the air and attained parinirvana. |
所以然者，世無二佛之號，故取滅度耳。 |
Therefore, there are no two names of Buddhas in the world, so I take the name of Nirvana to save my ears. |
一商客中終無二導師，一國之中亦無二 王，一佛境界無二尊號。 |
There are no two teachers in a businessman, there are no two kings in a country, and there are no two names in the realm of a Buddha. |
所以然者，過去久 遠，此羅閱城中有王名喜益，彼恒念地獄 苦痛，亦念餓鬼、畜生之痛。 |
Therefore, long ago in the past, there was a king named Xiyi in Luoyu City. He always thought about the pain of hell, and also thought of the pain of hungry ghosts and animals. |
爾時，彼王便作是 念： |
At that time, the king thought as follows: |
『我今恒憶地獄、畜生、餓鬼之苦痛，我今 不宜更入此三惡道中。 |
I am constantly remembering the pain of hell, animals, and hungry ghosts. It is not appropriate for me to enter these three evil realms now. |
今宜盡捨國王正 位、妻子、僕從，以信堅固，出家學道。』 |
Now it is advisable to give up your position as king, your wife, and your servants, strengthen your faith, and become a monk to study the Tao. 』 |
「爾時，大王 喜益，厭此酸苦，即捨王位，剃除鬚髮，著三 法衣，出家學道，在空閑之處，而自剋已，觀 五盛陰，觀了無常。 |
"At that time, the king was pleased with the benefits and was tired of the suffering, so he gave up his throne, shaved off his beard and hair, put on three robes, and became a monk to study Taoism. In his spare time, he restrained himself, meditated on the five abundant yins, and observed impermanence. |
所謂此色，此色習，此色 盡，痛、想、行、識，亦復如是，皆悉無常。 |
The so-called color, this color habit, this color cessation, pain, thoughts, actions, and consciousness are also like this, they are all impermanent. |
當觀此 五盛陰時，諸可習法，盡是滅法； |
When observing these five abundant yin, all the dharma that can be practiced are annihilation dharma; |
觀此法 已，然後成辟支佛道。 |
After contemplating this Dharma, one can then become a Pratyekabuddha. |
「是時，喜益辟支佛已 成道果，便說此偈： |
"At that time, Pratyekabuddha Xieyi had achieved enlightenment and he spoke this verse: |
「『我憶地獄苦， 畜生五道中， |
"'I recall the suffering of hell, among the five realms of animals, |
捨之今學道， 獨逝而無憂。』 |
If you give up and learn the Tao now, you will pass away alone without any worries. 』 |
「是時，此辟支佛在彼仙人山中。 |
"At that time, this Pratyekabuddha was in that immortal mountain. |
比丘當知，以 此方便，知此山中恒有神通菩薩、得道真人、 學仙道者而居其中，是故名曰仙人之山， 更無異名。 |
Bhikkhus should know that with this expedient, there are always supernatural Bodhisattvas, enlightened masters, and immortals who live in this mountain. That is why it is called the Mountain of Immortals, and it has no other name. |
若如來不出現於世時，此仙人 山中諸天恒來恭敬。 |
If the Tathagata does not appear in the world, the gods in the mountains will always come to pay respect to this immortal. |
所以然者，斯山中純是 真人，無有雜錯者。 |
Therefore, there are pure real people in this mountain, without any mistakes. |
若彌勒佛降神世時，此 諸山名各各別異，此仙人山更無異名。 |
If Maitreya Buddha comes to the world of gods, all the mountains will have different names, and this Immortal Mountain will have the same name. |
此賢 劫之中，此山名亦不異。 |
During this sage calamity, the name of this mountain is also the same. |
汝等，比丘！當親近 此山，承事恭敬，便當增益諸功德。 |
You, bhikkhu! If you get close to this mountain and do things respectfully, you will gain all kinds of merits. |
如是，比 丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
38.8 （八） |
38.8 (eight) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等專念而自修 己。 |
"You should concentrate on cultivating yourself. |
云何當專念？ |
Why should I concentrate on it? |
於是，比丘！可行知行，舉動、 進止、屈申、俯仰、著衣法則、睡眠、覺寤、或語、 或默，皆悉知時。 |
So, bhikkhu! It is possible to know and do, actions, progress and stops, bending and pitching, pitching, dressing rules, sleeping, waking up, whether speaking or silent, all are known when. |
若復比丘心意專正，彼比丘 欲漏未生便不生，已生便滅之； |
If a bhikkhu's mind is single-minded, then the bhikkhu's desire will not arise before it arises, and will disappear once it arises; |
未生有漏 使不生，已生令滅之； |
If there is an outflow before it is born, it will not be born; if it has been born, it will be destroyed; |
未生無明漏使不 生，已生令滅之。 |
If the outflow of ignorance has not arisen, it will not arise; if it has arisen, it will cease to exist. |
若專念分別六入，終不 墮惡道。 |
If you concentrate on distinguishing the six senses, you will never fall into the evil path. |
「云何六入為惡道？ |
"Why are the six realms of evil? |
眼觀此色，若好、 若醜，見好則喜，見惡不喜； |
The eyes observe this color, whether it is good or ugly, if it is good, it will be happy, if it is bad, it will be displeased; |
若耳聞聲，若好、 若醜，聞好則喜，聞不好則不喜； |
If the ear hears a sound, whether it is good or ugly, if it is good it will be happy, if it is not good it will be displeased; |
鼻、口、身、 意，亦復如是。 |
The same goes for nose, mouth, body, and mind. |
猶如有六種之虫，性行各 異，所行不同。 |
Just like there are six kinds of insects, each with different natures and behaviors. |
若有人取繩纏縛之，取狗、 野狐、獼猴、鱣魚、蚖蛇、飛鳥，皆悉縛之，共繫 一處而放之。 |
If someone ties them up with a rope, they take dogs, wild foxes, macaques, tuna, snakes, and birds, tie them all together, tie them together in one place, and release them. |
爾時，六種之虫各有性行。 |
At that time, the six kinds of insects each had their own sexual behavior. |
爾 時，狗意中欲赴趣村中； |
At that time, the dog wanted to go to Qu Village; |
野狐意中欲趣 赴塜間； |
The wild fox wanders to the land where he desires pleasure; |
鱣魚意中欲趣水中； |
The tuna fish wants to enjoy the water; |
獼猴意中欲 向山林之間； |
The macaque wants to go to the mountains and forests; |
毒蛇意中欲入穴中； |
The poisonous snake wants to enter its hole; |
飛鳥意 中欲飛在空。 |
Birds want to fly in the sky. |
爾時，六種之虫各各有性行 而不共同。 |
At that time, the six species of insects each had their own sexual behavior and did not share the same behavior. |
「設復有人取此六種之虫，繫著 一處，而不得東、西、南、北。 |
"Suppose someone takes these six kinds of insects and ties them to one place, but cannot reach the east, west, south, or north. |
是時，六種之虫雖 復動轉，亦不離故處。 |
At that time, although the six kinds of insects were moving around again, they would not leave their original places. |
此內六情亦復如是， 各各有所主，其事不同，所觀別異，若好、 若醜。 |
The same is true for the six emotions here, each has its own owner, its things are different, and its perception is different, whether it is good or ugly. |
「爾時，比丘繫此六情而著一處。 |
"At that time, the bhikkhu was attached to these six emotions. |
是故， 諸比丘！當念專精，意不錯亂，是時弊魔波 旬終不得其便，諸善功德皆悉成就。 |
Therefore, monks! When your thoughts are concentrated and your thoughts are not confused, the bad evil waves of the time will eventually come to an end, and all good merits will be achieved. |
如 是，諸比丘！當念具足眼根，便得二果，於 現法中得阿那含果，若得阿羅漢果。 |
So it is, monks! When the mind has sufficient eye faculties, two fruits will be obtained. In the present Dharma, one can obtain the Anagami fruit, and if one obtains the Arahat fruit. |
如是， 諸比丘！當作是學。」 |
So, bhikkhus! Think of it as learning. " |
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. |
38.9 （九） |
38.9 (nine) |
聞如是： |
Heard this: |
一時，佛在波羅 ［木＊奈］ 鹿野園中， 與大比丘眾五百人俱。 |
At one time, the Buddha was in the Deer Park in Para [Mu*na], together with a group of five hundred great bhikkhus. |
爾時，世尊告諸比 丘： |
At that time, the World-Honored One told the monks: |
「當思惟無常想，廣布無常想，以思惟 無常想，廣布無常想，便斷欲愛、色愛、無色 愛，盡斷憍慢、無明。 |
"When you meditate on the thought of impermanence and widely spread the thought of impermanence, you will cut off the love of desire, love of form, and love of formlessness, and cut off arrogance and ignorance. |
何以故？ |
Why? |
昔者過去久遠世 時，有辟支佛名善目，顏貌端政，面如桃華 色，視 瞻 審諦，口作優鉢華香，身作栴檀 香。 |
In the past, long ago, there was a Pratyekabuddha named Good Eyes. He had a dignified appearance, his face was the color of a peach blossom, his gaze was looking at the truth, his mouth was filled with the fragrance of alms bowl, and his body was filled with the fragrance of sandalwood. |
「是時，善目辟支佛到時，著衣持鉢，入波 羅 ［木＊奈］ 城乞食。 |
"At that time, Pratyekabuddha the Good Eyes arrived. He put on his robes and held his alms bowl, and entered the city of Polo [Mu*na] to beg for food. |
漸漸至大長者家，在門外默 然而立。 |
Gradually, he arrived at the elder's house and stood silently outside the door. |
是時，長者女遙見有道士在門外 立，端政無雙，顏貌殊特，世之希有，口作優 鉢華香，體作栴檀香，便起欲心，向彼 比丘所，便作是說： |
At that time, the elder woman saw a Taoist priest standing outside the door. He was unparalleled in his authority and had a unique appearance, rare in the world. His mouth was filled with the incense of bowl flowers and his body was made with sandalwood incense. She aroused desire and went to that bhikkhu. Zuozhi said: |
『汝今端政，面如桃華色， 世之希有！我今雖處女人，亦復端政，可 共合會。 |
"You are now in charge, and your face is as beautiful as peach blossoms, which is rare in this world!" Although I am a virgin now, I have resumed my duties and can join together. |
然我家中饒多珍寶，資財無量； |
However, there are many treasures and immeasurable wealth in my home; |
然 作沙門，甚為不易。』 |
However, it is not easy to be a Samana. 』 |
「是時，辟支佛問曰： |
"At that time, Pratyekabuddha asked: |
『大妹！ 今為染著何處？』 |
"Big sister!" Where is it stained now? 』 |
「長者女報曰： |
"The elder woman reported: |
『我今正著眼 色，又復口中作優鉢華香，身作栴檀香。』 |
"Now that my eyes are looking straight, my mouth is filled with the incense of eubow flowers, and my body is made with the incense of sandalwood." 』 |
「是時，辟支佛舒左手，以右手挑眼著掌 中，而告之曰： |
"At that time, Pratyekabuddha stretched out his left hand, raised his eyes with his right hand and put it in his palm, and said: |
『所愛眼者，此之謂也。 |
The one who loves the eyes is called this. |
大妹！今 日為著何處？ |
Big sister! Where are you doing today? |
猶如癰瘡，無一可貪，然此眼 中，亦漏不淨。 |
Just like a carbuncle, there is nothing to be greedy for, but the leakage in this eye is also impure. |
大妹當知，眼如浮泡，亦不牢 固，幻偽非真，誑惑世人； |
Sister, you should know that your eyes are like floating bubbles, and they are not solid either. They are illusory and false, but not real, and deceive the world; |
眼、耳、鼻、口、身、意皆 不牢固，欺詐不真。 |
Eyes, ears, nose, mouth, body, and mind are all weak and deceptive. |
口是唾器，出不淨之物； |
The mouth is a spitting organ that produces impure things; |
純含白骨，身為苦器，為磨滅之法，恒盛 臭處，諸虫所擾； |
Purely composed of white bones, the body is a bitter vessel, which is the method of erasure. It is always in the smelly place and disturbed by various insects; |
亦如畫瓶，內盛不淨。 |
It is also like a painted vase, the content inside is impure. |
大妹！ 今日為著何處？ |
Big sister! What are you doing today? |
是故，大妹！當專其心，思惟 此法幻偽不真。 |
That’s why, sister! You should concentrate your mind and think about whether this method is illusory or false. |
如妹思惟眼、色無常，所有著 欲之想自消滅。 |
Just like a girl who thinks about the impermanence of eyes and colors, all thoughts of desire will disappear. |
耳、鼻、口、身、意皆悉無常。 |
Ears, nose, mouth, body, and mind are all impermanent. |
思 惟此已，所有欲意自當消除； |
Thinking of this, all desires will be eliminated; |
思惟六入，便 無欲想。』 |
When you think about the six senses, you will have no desires. 』 |
「是時，長者女便懷恐懼，即前禮辟支 佛足，白辟支佛言： |
"At that time, the elder's daughter was filled with fear. She bowed at the feet of Pratyeka Buddha and said to Pratyeka Buddha: |
『自今已去，改過修善，更 不興欲想。 |
Since now I have passed away, I have changed my ways, and I have no desire to think about it anymore. |
唯願受悔過，如是再三修行。』 |
I only wish to repent and practice like this again and again. 』 |
「辟 支佛報曰： |
"Pratyekabuddha said: |
『止！止！大妹！此非汝咎，是我宿罪， 受此形故，使人見起欲情意。 |
"end! end! Big sister! This is not your fault, it is my fault. Because of this, it makes others feel lustful. |
當熟觀眼， 此眼非我，我亦非彼有； |
Be familiar with the eyes, this eye is not me, and I am not that; |
亦非我造，亦非 彼為，乃從無有中而生，已有便自壞敗； |
It is neither made by me nor done by Him, but is born out of nothing, and once it is, it will be destroyed; |
亦 非往世、今世、後世，皆由合會因緣。 |
Neither the past life, this life, nor the hereafter are all caused by the combination of causes and conditions. |
所謂合會 因緣者，緣是有是，此起則起，此無則無，此 滅則滅。 |
The so-called combination of causes and conditions means that conditions exist, if they arise, they will arise, if they do not exist, they will not exist, and if they cease, they will cease. |
眼、耳、鼻、口、身、意亦復如是，皆悉空 寂。 |
The same is true for the eyes, ears, nose, mouth, body, and mind, all of which are empty and still. |
是故，大妹！莫著眼色，以不著色，便至 安隱之處，無復情欲。 |
That’s why, sister! Don't look at the color, so as not to color it, you will reach a place of peace and tranquility, without any desire again. |
如是，大妹！當作是學。』 |
If so, sister! Think of it as learning. 』 |
「爾時，辟支佛與彼女人，說四非常之法已， 昇在虛空，現十八變，還歸所止。 |
"At that time, Pratyekabuddha and the woman expounded the four extraordinary Dharma, ascended into the sky, manifested eighteen transformations, and then returned to their final destination. |
「爾時，彼女 人觀眼、耳、鼻、舌、身、意了無所有，便在閑靜 之處，思惟此法。 |
"At that time, the woman saw that her eyes, ears, nose, tongue, body, and mind were all gone, and she meditated on this Dharma in a quiet place. |
彼女人復更思惟六情 無主，得四等心，身壞命終，生梵天上。 |
That woman again thought about the six emotions without a master, acquired the fourth level of mind, her body was destroyed and she died, and she was reborn in the Brahma sky. |
「比丘 當知，若思惟無常想，廣布無常想，盡斷欲、 色、無色愛，憍慢、無明皆悉除盡。 |
"Bhikkhu, you should know that if you think about impermanence and widely spread the thought of impermanence, you will completely eradicate desire, lust, and colorless love, and you will eliminate all conceit and ignorance. |
是故，比丘！當 作是學。」 |
That’s why, bhikkhu! Think of it as learning. " |
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. |
38.10 （一〇） |
38.10 (10) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，波斯匿王告御車人曰： |
At that time, King Pasenadi told the chariot driver: |
「汝今辦羽 寶之車，吾欲出外遊觀。」 |
Now you are preparing Yubao's carriage. I want to go out for a tour. |
是時，彼人受王教 勅，即辦羽寶之車，前白王曰： |
At that time, the man received the king's instructions and immediately made a Yubao chariot. He came to the king and said: |
「已嚴駕羽 寶之車，王宜知是時。」 |
Having carefully driven the Yubao chariot, the king should know the time. |
波斯匿王將此人便 出舍衛城，至彼園觀，觀諸樹木，皆無聲 響，亦無人民，寂然空虛。 |
King Pasenadi took this man out of Savatthi City and went to the garden to look at the trees. There was no sound from the trees, and there were no people around. It was completely empty. |
見已，便憶如來說 諸法之本。 |
Seeing this, he recalled the origin of all dharmas spoken by the Tathagata. |
是時，彼人在王後，執扇而扇王。 |
At that time, the man was at the queen's side, holding a fan and fanning the king. |
「此園果樹木皆無聲響，亦無人民，寂然空 虛，我今欲請如來、至真、等正覺在此遊化， 然不知如來今為所在？ |
"The fruit trees in this garden are silent, and there are no people. It is silent and empty. Now I want to invite the Tathagata, the Supreme True Enlightenment, and others to wander and transform here, but I don't know where the Tathagata is now? |
我欲往覲。」 |
I want to go to the temple. " |
侍人報 曰： |
The waiter reported: |
「釋種有村名曰鹿堂，如來在彼遊化。」 |
There is a village in Shizhong called Lutang, where the Tathagata traveled and transformed. |
波 斯匿王告曰： |
King Pashnadi said: |
「此鹿堂去此近遠？」 |
How far is this deer hall from? |
侍人白王： |
Waiter Bai Wang: |
「如來住處去此不遠，計其道里有三由旬。」 |
"The Tathagata's residence is not far from here, and its path is three yojanas long." |
是時，波斯匿王告曰： |
At that time, King Pasenadi said: |
「速辦羽寶之車，我今 欲見如來。」 |
Hurry up and get the Yubao chariot, I want to see the Tathagata today. |
是時，彼人受王教已，即辦駕車， 前白王曰： |
At that time, the man had received instructions from the king and was about to start driving. He came forward and said to the king: |
「車今已駕，王知是時。」 |
The chariot has already started, and the king knows the time. |
王即乘車 往詣彼村。 |
The king immediately took a car to Yibi Village. |
爾時，眾比丘輩於露地而經行， 是時王下車至眾多比丘所。 |
At that time, the monks were walking in the open air. At that time, the king got off his car and went to where many monks were. |
到已，頭面禮足， 在一面住。 |
When you arrive, your head and face are courteous, and you stay on one side. |
是時，王白比丘曰： |
At that time, Bhikkhu Wangbai said: |
「如來為所 在？ |
"Where is the Tathagata? |
吾欲見之。」 |
I want to see it. " |
眾多比丘報曰： |
Many bhikkhus reported: |
「世尊在此講 堂中住，可往見之，勿以為難。 |
"The World Honored One lives in this lecture hall. You can go and see him. Don't be embarrassed. |
王欲去時， 徐舉其足，無令有聲。」 |
When the king wanted to leave, he raised his feet slowly without making any sound. " |
是時，波斯匿王還顧 視彼侍人，是時侍人便作是念： |
At that time, King Pasenadi was still paying attention to the servant, and the servant thought as follows: |
「王今獨與世 尊相見，我應住此。」 |
The King is now alone with the World Honored One, and I should stay here. |
是時，王獨往至世尊所。 |
At that time, the king went alone to the presence of the Blessed One. |
爾時，世尊以天眼觀見波斯匿王在門外 立。 |
At that time, the World-Honored One saw with his heavenly eyes King Pasenadi standing outside the door. |
是時，世尊即從座起與王開門。 |
At that time, the World-Honored One stood up from his seat and opened the door to the king. |
王見世 尊，頭面禮足，自稱姓名： |
When the king saw the Blessed One, he was polite and proclaimed his name: |
「我是波斯匿王。」 |
I am King Pasenadi. |
三 自稱號。 |
Three self-titles. |
世尊告曰： |
The World Honored One said: |
「汝今是王，我今釋種出家 學道。」 |
You are the king now, and I am now releasing my seed to become a monk and learn the Tao. |
時王白佛： |
King Baifo of the time: |
「唯願世尊延壽無窮，使天、人 得安。」 |
I only wish that the World Honored One may extend his life to eternity and bring peace to heaven and mankind. |
世尊告曰： |
The World Honored One said: |
「使大王當延壽無窮，以法 治化，莫以非法。 |
"Your Majesty, please extend your life to eternity, rule by law, and do not commit illegal acts. |
諸有以法化者，皆生天上 善處，正使命終之後，名稱不朽。 |
All beings transformed by the Dharma will be reborn in a good place in heaven. After the end of their mission, their names will be immortal. |
世人所傳 云： |
It is said by the world: |
『昔有國王以法治化，未曾有枉。』 |
"In the past, there were kings who ruled by law, and they never went in vain. 』 |
設有 人民住此王境界，歎王功德，思憶不忘者， 王身在天上，增六事功德。 |
If the people live in this king's realm, marvel at the king's merits, and never forget them, the king's body in heaven will increase his six merits. |
云何為六？ |
Why is it six? |
一者 天壽，二者天色，三者天樂，四者天神足，五者 天豪，六者天光。 |
The first is heaven's longevity, the second is heaven's color, the third is heaven's happiness, the fourth is heaven's sufficient strength, the fifth is heaven's majesty, and the sixth is heaven's light. |
是故，大王！當以法治，莫以 非法。 |
That’s why, Your Majesty! Rule by law, not illegality. |
我今日身中有此功德，應受人恭 敬禮拜。」 |
I have this merit in my body today and should be respected and worshiped by others. " |
王白佛言： |
Wang Baifo said: |
「如來功德應受人拜。」 |
The merits of the Tathagata should be worshiped by others. |
世 尊告曰： |
The World Honored One said: |
「汝今云何言如來應受人禮拜？」 |
How do you say now that the Tathagata should be worshiped by others? |
王 白佛言： |
Wang Baifo said: |
「如來有六功德，應得受人禮拜。 |
"The Tathagata has six merits and virtues and deserves to be worshiped by others. |
云 何為六？ |
Cloud What is six? |
如來正法甚為和雅，智者所修行， 是謂如來初功德，可事、可敬。 |
The Tathagata's true Dharma is very gentle and elegant, and it is practiced by wise men. This is called the Tathagata's first merits, which are worthy of achievement and respectable. |
「復次，如來聖 眾極為和順，法法成就； |
"Again, the Tathagata's saints are extremely docile and the Dharma is fulfilled; |
戒成就、智慧成就、 解脫成就、解脫見慧成就。 |
The achievement of precepts, the achievement of wisdom, the achievement of liberation, the achievement of liberation and wisdom. |
所謂聖眾者四雙 八輩，此是如來聖眾，可敬、可貴，世間之大福 田，是謂如來第二功德。 |
The so-called saints are four pairs and eight generations. These are the saints of the Tathagata. They are respectable and valuable. They are the great fields of blessing in the world. This is the second merit of the Tathagata. |
「復次，如來有四部之 眾，所施行法皆習行之，更不重受觸擾如 來，是謂如來第三功德。 |
"Furthermore, the Tathagata has four groups of people, and all the Dharma he performs are practiced, let alone being disturbed by the Tathagata. This is called the third merit of the Tathagata. |
「復次，世尊！我見剎 利之姓、婆羅門、居士、沙門，高才蓋世，皆來集 論議： |
"Again, World Honored One! I see Ksriyas, Brahmans, laymen, and ascetics, all of whom are extremely talented, and they all come together to discuss: |
『我等當以此論往問如來，設彼沙門 瞿曇不報此論者，則有缺也； |
"We should ask the Tathagata about this argument. If the ascetic Kutan does not report this argument, then there is something missing. |
設當能報 者，我等當稱其善。』 |
If someone can repay you, we should praise him as a good person. 』 |
是時，四姓來至世尊所， 而問此論，或有默然者。 |
At that time, the four surnames came to the Blessed One and asked about this comment. Some of them might be silent. |
爾時，世尊與彼說 法，彼聞法已，更不復問事，況復欲論，皆 師事如來，是第四功德。 |
At that time, the World-Honored One preached the Dharma to him. After hearing the Dharma, he no longer asked questions, nor did he desire to discuss anything. He was a teacher of the Tathagata. This is the fourth merit. |
「復次，諸六十二見， 欺誑世人，不解正法，由此致愚。 |
"Furthermore, the sixty-two views deceive the world and do not understand the true Dharma, thus leading to ignorance. |
然如來能 除此諸邪見業，修其正見，是謂第五如來 功德。 |
However, the Tathagata can eliminate all the karma of wrong views and cultivate correct views. This is called the fifth Tathagata's merits. |
「復次，眾生身、口、意行惡，彼若命終，憶 如來功德，離三惡趣，得生天上； |
"Furthermore, if living beings commit evil acts with body, speech, or mind, and if they die, recalling the Tathagata's merits, they will escape from the three evil realms and be reborn in heaven; |
正使極惡 之人，得生天上，是謂第六如來功德。 |
It is the merit and virtue of the Sixth Tathagata that enables extremely evil people to be reborn in heaven. |
其有 眾生見如來者，皆起恭敬之心，而供養之。」 |
When all sentient beings see the Tathagata, they all feel respectful and make offerings to him. " |
世尊告曰： |
The World Honored One said: |
「善哉！善哉！大王！乃能如來前作師 子吼，演如來功德。 |
"How good! How good! Great king! You can act as a teacher before the Tathagata, Zihou, and perform the merits of the Tathagata. |
是故，大王！常當興心向 於如來。 |
That’s why, Your Majesty! Always keep your mind focused on the Tathagata. |
如是，大王！當作是學。」 |
If so, Your Majesty! Think of it as learning. " |
爾時，世尊與 王波斯匿說微妙之法，使令歡喜。 |
At that time, the World-Honored One and King Pasha spoke subtle Dharma to make the people happy. |
是時，大 王聞佛說法已，即從座起，禮世尊足，便 退而去。 |
At that time, after hearing the Buddha's sermon, the great king stood up from his seat, bowed at the feet of the World Honored One, and then withdrew. |
未久，佛告比丘： |
Not long after, the Buddha told the bhikkhu: |
「汝等當持此法 供養，善諷誦念。 |
"You should uphold this Dharma, make offerings to it, and be good at reciting it. |
所以然者，此波斯匿王之所 說也。 |
So, this is what King Pasni said. |
汝等亦當與四部眾廣演其義。 |
You should also demonstrate its meaning widely with the four tribes. |
如是， 諸比丘！當作是學。」 |
So, bhikkhus! Think of it as learning. " |
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. |
38.11 （一一） |
38.11 (11) |
聞如是： |
Heard this: |
一時，佛在羅閱城加蘭陀竹 園所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred great bhikkhus. |
爾時，阿闍世王 告群臣曰： |
At that time, King Ajasatha told his ministers: |
「汝等速駕羽寶之車，吾欲往 見世尊！」 |
Hurry up and drive the Yubao chariot, I want to see the World Honored One! |
是時，群臣受王教勅，即駕羽寶之 車，前白王言： |
At that time, the ministers, following the king's instructions, drove a Yubao chariot and went to the king and said: |
「嚴駕已辦，王宜知時。」 |
Strict command has been taken, and the king should know the time. |
時，王 乘寶羽之車，往至世尊所，頭面禮足，在一 面坐。 |
At that time, the king rode in Baoyu's chariot and went to where the World Honored One was. He bowed his head, his face, and his feet, and sat on one side. |
爾時，阿闍世王白世尊言： |
At that time, King Ajāsāvata said to the Blessed One: |
「唯願世尊 受我請，在羅閱城九十日夏坐。」 |
I only hope that the World Honored One will accept my invitation and sit in Luo Yue City for ninety days in the summer. |
爾時，世尊 默然受王請。 |
At that time, the World Honored One silently accepted the king's invitation. |
是時，王見世尊默然受請，即 從座起，頭面禮足，便退而去。 |
At that time, when the king saw that the World Honored One was silently accepting the invitation, he immediately stood up from his seat, bowed his head and his face, and then retreated. |
是時，阿闍世 王隨時供養衣被、飲食、床臥具、病瘦醫藥。 |
At that time, King Ajasatha offered clothes, quilts, food, beds, bedding, and medicine for the sick and thin at all times. |
爾 時，毘舍離城鬼神興盛，人民死亡不可稱計。 |
At that time, ghosts and gods flourished in the city of Vaishali, and the people died inexplicably. |
一日之中死者百數，鬼神羅剎充滿其中，面 目黃色，或經三、四日而死者。 |
Hundreds of people died in one day, filled with ghosts, gods, and rakshasas, and their faces turned yellow, or they died after three or four days. |
是時，毘舍離人 民恐懼，皆集一處，而共論議： |
At that time, the people of Vaishali were frightened and gathered together to discuss: |
「此大城中極 為熾盛，土人豐熟，富樂無限，如彼天宮釋 所住處。 |
"This great city is extremely prosperous, the natives are mature, and the wealth and happiness are endless, just like the residence of the Buddha in the Heavenly Palace. |
然今日為此鬼神所害，盡當死亡， 丘荒猶如山野。 |
However, today, those who are harmed by these ghosts and gods should die. The hills and wilderness are like mountains and fields. |
誰能有此神德，却此災 患？」 |
Who can have such virtue and suffer such disaster? " |
是時，人民各自相謂曰： |
At that time, the people said to each other: |
「我等聞： |
"I'll wait to hear: |
『有沙門 瞿曇，所至到處，眾邪惡鬼不得嬈近。』 |
"Wherever there is a recluse named Kutan, evil spirits cannot come near him." 』 |
若當 如來來至此者，此諸鬼神各自馳散。 |
If the Tathagata comes here, all the ghosts and gods will disperse. |
但今日 世尊在此羅閱城住，為阿闍世所供養， 將恐不來此間遊化。」 |
But today, the World Honored One lives here in Luoyue City and is supported by Ajasatha. He will probably not come here to travel and transform. " |
或復有作是說： |
Or Fu Youzuo said: |
「如來 有大慈悲，愍念眾生，遍觀一切，未度者使 令得度，不捨一切眾生，如母愛子。 |
"The Tathagata has great compassion and cares for all sentient beings, looking over everything and asking those who have not yet been saved to be saved. He does not abandon all sentient beings, just like a mother loves her child. |
設當 有人請者，如來便來，阿闍世王終不留住。 |
Suppose someone invites you, the Tathagata will come, but King Ajasatra will not stay. |
誰 能堪往至阿闍世王界，而白世尊云： |
Who can reach the kingly realm of Ajāśāṣṇa? The Lord Bai said: |
『我等 城中今遭此困厄，唯願世尊慈愍屈顧！』」 |
"Now that we are in such trouble in the city, I only hope that the World Honored One will be kind and considerate!" 』』 |
爾 時，有大長者，名曰最大，集在彼眾。 |
At that time, there was a great elder, named the Greatest, gathered among them. |
是時，諸 人語長者曰： |
At that time, everyone said to the elder: |
「我等聞： |
"I'll wait to hear: |
『沙門瞿曇所至到處， 諸邪惡鬼無能害者。』 |
"Wherever the ascetic Kutan goes, evil spirits are powerless to harm him. 』 |
若當如來至此間者， 便能除此災患。 |
If the Tathagata comes here, this disaster can be eliminated. |
汝可往世尊所，具白此意， 使此城廓永得存在。」 |
You can go to the World Honored One and understand this meaning, so that this city outline will exist forever. " |
是時，長者默然從眾 人語，即從座起，往至家中。 |
At this time, the elder silently followed everyone's words, got up from his seat, and went to his home. |
到已，辦道路行 具，將諸人使往至世尊所，頭面禮足，在一 面坐。 |
When they arrived, they prepared the road equipment and led everyone to where the World Honored One was. They bowed their heads, faces and feet, and sat down on one side. |
爾時，長者白世尊言： |
At that time, the elder Bai Shizun said: |
「毘舍離城中人 民遇此災患，人民之類死亡者多，計彼城 中一日之內，連車載尸，動有百數。 |
"The people in the city of Vaishali encountered this disaster, and many people died. In one day, there were hundreds of corpses carried in carts in the city. |
唯願世 尊垂愍接度，使餘人拔擇安處，令得無 為。 |
I only hope that the World-Honored One will pay homage to me and help the rest of us find a safe place, so that we can do nothing. |
又聞： |
Also heard: |
『世尊所至到處，天、龍、鬼神不敢嬈 近。』 |
"Wherever the World Honored One goes, gods, dragons, ghosts and gods dare not approach. 』 |
願垂屈顧，至彼城中，度彼人民，安處無 為。」 |
I would like to bow down and look down, go to that city, save the people, and do nothing in peace. " |
世尊告曰： |
The World Honored One said: |
「我今已受羅閱城阿闍世王 請。 |
"I have now been invited by King Ajasatra of Luoyue City. |
諸佛世尊言無有二，若當阿闍世王見 聽者，如來當往。」 |
There are no two words spoken by the Buddhas and World-Honored Ones. If King Ajāsatāṇa sees and hears them, the Tathagata will pass away. " |
最大長者白佛言： |
The greatest elder said to the Buddha: |
「此事甚 難，阿闍世王終不放如來使至彼國。 |
"This matter is very difficult. King Ajasaputra finally refused to let the Tathagata send his envoy to that country. |
所 以然者，阿闍世王於我國土，無有毫釐 之善，長夜求方便，欲害彼民。 |
Therefore, King Ajasatha does not do any good in our land. He spends a long night seeking convenience and wants to harm other people. |
設當阿闍世 王見我者，即取我殺，況復得陳此事！若當 聞彼國人民為鬼神所害者，歡喜無量。」 |
Suppose that when King Ajasaputra sees me, he will kill me, how can this happen again? If you hear that the people of that country are being harmed by ghosts and gods, you will be extremely happy. " |
世 尊告曰： |
The World Honored One said: |
「勿懷恐懼，汝今往至王所，而白 此事言： |
"Do not be afraid. Now you go to the king's house and tell me this matter: |
『如來記前王身，終無虛妄，所言無 二。 |
The Tathagata records the former king's body, and there is no falsehood in the end. What he says is the same. |
父王無咎而取害之，當生阿鼻地獄中， 經歷一劫。 |
If the father harms someone without any fault, he will be reborn in Avici Hell and undergo a calamity. |
然今日以離此罪，改其過罪，於 如來法中，信根成就，緣此德本，得滅此罪， 永無有餘，於今身命終，當生拍毬地獄 中； |
However, today, by abstaining from this sin and correcting it, by cultivating the foundation of faith in the Tathagata's Dharma, and by virtue of this virtue, I can eliminate this sin, and there will never be any more left, and I will die in this body and will be reborn in the hell. |
於彼命終當生四天王上，於彼命終生 豔天上； |
In his destiny, he will be born in the Four Heavenly Kings; in his destiny, he will be born in the beautiful sky; |
於豔天上命終生兜術天、化自在天、 他化自在天； |
Yu Yan is destined to be the Dou Shu Heaven, the Transformation Heaven, and the other Transformation Heaven throughout his life; |
復還以次來至四天王中。 |
Then he returned to the Four Heavenly Kings. |
大王 當知，二十劫中不墮惡趣，恒在人中生。 |
Great King, you should know that you will not fall into the lower realms for twenty kalpas, but will always be reborn among humans. |
最後受身，以信堅固，剃除鬚髮，著三法衣， 出家學道，名曰除惡辟支佛。』 |
Finally, he accepted the body, strengthened his faith, shaved off his beard and hair, put on the three dharma robes, became a monk and studied Taoism, and he was called Pratyekabuddha, who eliminates evil. 』 |
彼王聞此語， 便當歡喜踊躍，不能自勝，亦當告汝作是 語： |
When the king hears this, he will be very happy and excited, and he will not be able to overcome himself. He should also say this to you: |
『隨汝所求要願，吾不違之。』 |
"As you wish, I will not disobey you." 』 |
」 |
|
是時，長者白 世尊言： |
At that time, the elder said to the World Honored One: |
「我今當持世尊威神至彼王所。」 |
I will now go to that king with the power of the World Honored One. |
即 從座起，頭面禮足，往彼王所。 |
That is to say, he got up from his seat, bowed his head, faced his head, and went to the king's house. |
爾時，阿闍世 王與諸群臣在高殿上，有所講論。 |
At that time, King Ajasa and his ministers were in the high hall, giving a speech. |
是時，大 長者往至王前，王遙見來，語群臣曰： |
At that time, the elder went to the king. When the king saw him coming from afar, he said to the ministers: |
「若當 此人今至此所，汝等欲取何為？」 |
If this person is here now, what do you want to do? |
或有作是 說： |
or there is a saying: |
「我等當取五兀之。」 |
I'll take five of them. |
或言： |
Or say: |
「當梟其首。」 |
Be the leader. |
阿 闍世王言： |
King Ajāsaṣa said: |
「汝等催取殺之，不須見吾。」 |
If you urge me to kill him, you don't need to see me. |
是時， 長者聞此語已，極懷恐懼，尋時高聲而作 是語： |
At that time, the elder heard these words and was extremely frightened. He looked for an opportunity and spoke loudly: |
「我是佛之所使。」 |
I am the messenger of the Buddha. |
王聞佛音已，即下坐， 右膝著地，向如來所，問彼長者曰： |
After the king heard the voice of the Buddha, he sat down with his right knee on the ground, turned to the Tathagata, and asked the elder: |
「如來何 所教勅？」 |
What did the Tathagata teach you? |
長者報曰： |
The elder reported: |
「世尊記前聖王而無虛 妄，所吐言教，終無有二。 |
"The World-Honored One recorded the saint kings before him without any falsehood, and the words and teachings he spoke were ultimately without duplicity. |
如來言： |
The Tathagata said: |
『王取父王 害之，緣此罪本當入阿鼻地獄中，經歷一 劫； |
"The king took his father and killed him. Due to this crime, he should have gone to the Abi Hell and experienced a calamity; |
然復尋時改過於如來所，今當生拍 毬地獄中； |
However, when I look for it again, I have gone beyond the Tathagata, and now I am stuck in hell. |
於彼命終當生四天王中； |
In his destiny, he will be born among the Four Heavenly Kings; |
展轉 生他化自在天中； |
Reborn and transformed into others in the heaven; |
還復次來生四王天中， 二十劫中不墮三惡趣，流轉天、人之中。 |
He will be reborn in the Four Kings Heaven again, and will not fall into the three lower realms for twenty kalpas, wandering among heavens and humans. |
最後 受身，以信堅固，出家學道，名曰除惡辟支 佛，出現於世。』 |
Finally, he accepted the body, strengthened his faith, became a monk, and learned Taoism. He was named the Pratyekabuddha who eliminates evil and appeared in the world. 』 |
」 |
|
王聞此語已，歡喜踊躍，不能 自勝，即告大長者曰： |
When the king heard this, he jumped for joy and could not overcome himself. He immediately told the elder: |
「汝今欲求何願，吾當 與之。」 |
Whatever you wish for now, I will grant it. |
長者白王： |
Elder White King: |
「所求願者，王勿見違。」 |
Whatever you ask for, please do not violate it. |
阿闍 世王告曰： |
King Ajaya said: |
「汝今但說欲求何願，吾不違之。」 |
Now you just tell me what you want, and I won't disobey you. |
長者白王： |
Elder White King: |
「毘舍離城人民遇災，為鬼神所 害，不可稱計。 |
"The people of Vaishali city encountered disasters and were harmed by ghosts and gods, which cannot be calculated. |
如今羅剎鬼神極為暴虐。 |
Nowadays, Rakshasa ghosts and gods are extremely violent. |
唯 願大王聽放世尊至彼世界，令彼鬼神各 各馳散！所以然者，我等曾聞： |
I only wish that Your Majesty would let the Blessed One go to that world and cause the ghosts and gods to disperse. So, we have heard: |
『若如來所至 到處，天、龍、鬼神不得其便。』 |
"Wherever the Tathagata goes, heaven, dragons, ghosts and gods cannot help him. 』 |
唯願大王聽許 世尊至彼國界。」 |
I only hope that your Majesty will listen to the promise of the World Honored One to go to that country. " |
王聞此語已，便長歎息，告 長者曰： |
When the king heard this, he sighed and told the elder: |
「此願極大，非常人之所及； |
“This wish is so great that it is beyond the reach of others; |
汝若 當隨吾求城廓、村落、國財、妻子，吾不悋之。 |
If you follow me to seek the city walls, villages, national wealth, and wives, I will not be embarrassed. |
我不慮汝，當屈願世尊； |
I don’t care about you, I should bow to the World Honored One; |
然我先以許所 求之願，今隨汝意。」 |
However, I first made my wish, and now I will follow your wishes. " |
是時，長者極懷歡喜，即 從座起，辭退而去，往至世尊所言： |
At that time, the elder was extremely happy, so he stood up from his seat, resigned, and went to where the Supreme Lord said: |
「阿闍 世王以許放世尊詣彼國界。」 |
Ajali King has released the Blessed One to that realm with a promise. |
世尊告曰： |
The World Honored One said: |
「汝 並在前，如來自當知時。」 |
You are in front of me. You should know when it comes from. |
是時，長者頭面禮 足，繞佛三匝，便退而去。 |
At that time, the elder walked around the Buddha three times with bows and bows, and then retreated. |
是時，世尊清旦將 諸比丘眾，前後圍繞出迦蘭陀竹園所，往 詣毘舍離城。 |
At that time, the World-Honored One, clearing the sky, gathered all the bhikkhus from the Kalandha Bamboo Garden and went to the city of Visali. |
爾時，阿闍世王在高樓上，及 將持蓋一人。 |
At that time, King Ajasaputra was on a high building, and there was a man holding a lid. |
爾時，王遙見世尊向彼國界， 便自歎息告左右曰： |
At that time, when the king saw the World-Honored One facing the border from afar, he sighed and said to his left and right: |
「我等為此長者所欺， 我今復用活為？ |
We were deceived by this elder, how can I live again now? |
乃使如來出此國界。」 |
It makes the Tathagata come out of this country. " |
是時， 阿闍世王持五百蓋，往送世尊，恐有塵 坋身。 |
At that time, King Ajasaputra took five hundred lids and sent them to the World Honored One, fearing that he might have a mortal body. |
羅閱城中復有五百寶蓋從如來後。 |
There are five hundred treasure covers in Luo Yue City from behind the Tathagata. |
是時，釋提桓因知世尊心中所念，復以五 百寶蓋在虛空中，恐有塵土坋如來身； |
At that time, because Shitihuan knew what the World Honored One was thinking, he covered the sky with five hundred treasures, lest there be dust in the body of the Tathagata. |
及 諸河神復持五百寶蓋在虛空中。 |
And the river gods once again held five hundred treasures and covered them in the sky. |
是時，毘舍 離城人民之類聞世尊今當入城，復持五 百寶蓋，前迎世尊。 |
At that time, the people of Vaishali City heard that the Blessed One was entering the city, and holding five hundred jeweled covers, they came forward to welcome the Blessed One. |
爾時，有二千五百寶蓋 懸在空中。 |
At that time, there were two thousand five hundred treasure covers hanging in the air. |
爾時，世尊見此蓋已，即時便笑。 |
At that time, the World-Honored One saw this cover and immediately smiled. |
此是諸佛世尊常法，設如來笑時，口中便有 五色光出，青、黃、白、黑、赤。 |
This is the usual teaching of the Buddhas and World-Honored Ones. When the Tathagata smiles, five colors of light will appear from his mouth: blue, yellow, white, black, and red. |
侍者阿難見此光 明，作此思惟： |
Ananda, the waiter, saw this light and thought this: |
「此是何緣？ |
"What's the reason for this? |
設世尊笑，必有因 緣，事不唐爾。」 |
If the World-Honored One smiles, there must be a reason and it will not happen unexpectedly. " |
是時，阿難長跪叉手，白世 尊言： |
At that time, Ananda knelt down and folded his hands, and Master Bai said: |
「如來終不妄笑，笑必當有緣。」 |
The Tathagata never laughs in vain. His laughter must be destined. |
世尊告 曰： |
The World Honored One said: |
「汝今見此二千五百寶蓋供養如來乎？」 |
Have you seen these two thousand and five hundred treasure covers being offered to the Tathagata now? |
阿難白佛： |
Ananda said to the Buddha: |
「唯然，見之。」 |
Wei Ran, see it. |
世尊告曰： |
The World Honored One said: |
「若如來不 出家學道者，當二千五百世作轉輪聖王， 治化人民； |
"If the Tathagata does not become a monk and learn the Tao, he will be a wheel-turning holy king for 2,500 lifetimes, ruling the people; |
以如來出家學道，更不受此寶 蓋。 |
If you become a monk and learn the Tao as a Tathagata, you will not be covered by this treasure. |
「阿難當知，過去久遠，有王名善化治，在 蜜絺羅國，以法治化，接納有方，統此閻 浮里地，靡不從令者。 |
"Ananda should know that in the long past, there was a king who was good at transforming and governing people. In the country of Mijila, he ruled with laws and accepted them in a good way. He ruled the land of Jambuli and refused to obey his orders. |
爾時，彼王有八萬四 千夫人婇女，皆是剎利種姓，第一夫人名 曰日光，亦無兒息繼嗣者。 |
At that time, the king had eighty-four thousand wives and maidens, all of the Kshatriya caste. The first wife was named Riguang, and she had no heirs. |
「是時，彼王便作 是念： |
"At that time, the king thought as follows: |
『我今統此閻浮里地，然今無有兒息。』 |
"I now rule the land of Jambuli, but now I have no children left." 』 |
便向諸山神、樹神、天地神明求有兒息。 |
Then he prayed to the gods of mountains, trees, and the gods of heaven and earth for his son's rest. |
又 未經數日之中，夫人懷妊。 |
And within a few days, the lady became pregnant. |
是時，日光夫人 白王言： |
It’s time, Mrs. Sunlight. King Bai said: |
『大王當知，我今覺知有娠，宜自 將護。』 |
"Your Majesty, you should know that I am now aware that I am pregnant, so I should take care of myself." 』 |
復經八、九月，生一男兒，顏貌端政，面 如桃華色。 |
In the eighth or ninth month of menstruation, a boy was born, with a dignified appearance and a peach-colored face. |
夫人見已，極懷歡喜，往視 大 王， 王見歡喜踊躍，不能自勝，及八萬四千夫人， 見生太子，亦各歡喜。 |
When the lady saw him, she was extremely happy and went to look at the king. When he saw the king, he was so happy that he couldn't control himself. The eighty-four thousand ladies were also happy when they saw the prince. |
「是時，國王召諸群臣國 師、道士，使瞻相之，又與立字使世稱傳。 |
"At that time, the king summoned all his ministers, state teachers, and Taoist priests to pay a visit to him, and he also conferred with the envoy to establish a name and pass it on to the world. |
爾 時，相師前白王言： |
At that time, the fortune teller came to the king and said: |
『今生太子極為端政，與 世有異，其有見者，莫不愛念，今當立名 愛念。』 |
"In this life, the prince is extremely upright, and he is different from the world. Anyone who has insight will love Nian. Now I should name him Ainian." 』 |
自已立字竟，各還所在。 |
I have established my own words, and everyone is still where they are. |
是時，國王愛 念太子，未曾離目，即與太子起三時講堂； |
At that time, the king missed the prince dearly, and without leaving his eyes, he and the prince had a three-hour lecture. |
復以婇女充滿其中，與王太子共相娛樂。 |
Then he filled it with maidens and entertained the prince together. |
「爾時，太子便作是念： |
"At that moment, the prince thought as follows: |
『此中婇女，頗有常存不 離世間，亦不變易。 |
Among these women, there are those who will never leave the world and will not change. |
然觀彼眾中，盡皆無常， 無有常存於世者，悉是幻偽，無有真實， 使人民之類染著愛樂，皆不知遠離之。 |
However, looking at those people, they are all impermanent, and nothing exists permanently in the world. They are all illusions and falsehoods, with no reality. People like them are tainted with love and happiness, and they don’t know how to stay away from it. |
我 今復用此為？ |
Should I reuse this now? |
可捨而學道。』 |
You can give up and learn the Tao. 』 |
是時，愛念太子 即以其日，剃除鬚髮，著三法衣，出家學道； |
At that time, Prince Ainian shaved off his beard and hair, put on the three dharma robes, and became a monk to study Taoism. |
尋即其夜，斷諸結縛，思惟有習之法，皆是 磨滅，成辟支佛。 |
Seek that night, cut off all the fetters, meditate on the habitual Dharma, all of them will be wiped out, and you will become a Pratyekabuddha. |
成佛已，便說此偈： |
After he became a Buddha, he said this verse: |
「『欲者無常法， 變易無實定， |
"'Desire has no permanent law, it changes without solidity, |
知此為大患， 獨遊不與俱。』 |
Knowing that this is a serious danger, I will not keep up with you when traveling alone. 』 |
「是時，辟支佛說此偈已，即飛在虛空，遶彼 蜜絺羅城三匝。 |
"At that time, after Pratyekabuddha said this verse, he flew in the sky and circled the city of Mitsila three times. |
「是時，國王在高殿上，及諸宮 人共相娛樂，見辟支佛遶城三匝，極懷歡 喜，不能自勝： |
"At that time, the king was in the high palace, and all the people in the palace were entertaining each other. He saw Pratyekabuddha walking around the city three times. He was extremely happy and could not overcome himself: |
『我今太子，騰在虛空，如彼飛 鳥。』 |
"I, the prince, soar in the sky like that flying bird." 』 |
又不知成辟支佛，而告之曰： |
Not knowing that he had become a Pratyekabuddha, he told him: |
『兒！今來下 至此殿上，與吾共相娛樂。』 |
"Son! Now come down to this hall and have fun with me. 』 |
是時，阿難！彼辟 支佛尋下殿上，欲度父母故。 |
It’s time, Ananda! That Pratyekabuddha went down to the temple and wanted to save his parents. |
時王語曰： |
The king of that time said: |
『太 子！今日何為著此婇女衣，又剃鬚髮，與人 有異？』 |
"Prince!" Why are you wearing this girl's clothes today and shaving your beard and hair, so you are different from other people? 』 |
辟支佛報曰： |
Pratyekabuddha said: |
『子今所著甚為奇雅，非 常人之所習。』 |
"Zi Jin's writings are very unique and elegant, and are not what ordinary people are accustomed to." 』 |
時王報曰： |
The king of the time reported: |
『何緣更不至宮 中？』 |
"Why don't you come to the palace?" 』 |
辟支佛言： |
Pratyekabuddha said: |
『自今已後，不復習欲，亦不樂 此五欲之中。』 |
"From now on, I will neither review desires nor take pleasure in these five desires. 』 |
時王語言： |
Language of the King of Time: |
『設不樂此五欲中 者，在吾後園中住。』 |
"If you don't like these five desires, you can live in my back garden." 』 |
「爾時，國王即自至園中， 造立屋舍。 |
"Then the king went to the garden and built a house. |
是時，辟支佛欲度父母故，便住 彼園舘中受王供養，經歷數時，便於無餘 涅槃界而般涅槃。 |
At that time, Pratyekabuddha wanted to save his parents, so he stayed in that garden pavilion and received the king's offerings. After a few hours, he passed through the realm of nirvana without any residue and attained parinirvana. |
王取舍利而耶維之， 於彼處立大神祠。 |
The king took the relics and held them in his honor, and built a great shrine there. |
是王復以餘日往 至園中觀看，見彼神寺，彫落壞敗。 |
The king spent the rest of the day going to the garden to look around, and saw that the temple's sculptures had fallen into ruins. |
見已便 作是念： |
When you see it, think this: |
『此是我兒神寺，今以彫壞。』 |
"This is my son's sacred temple, but it is now destroyed by carvings." 』 |
是時，國 王即以己蓋，覆彼神寺上，皆由愛心未盡。 |
At that time, the king covered the temple with his own cover, showing that his love was not exhausted. |
「是故，阿難！莫作 異 觀，爾時善化王者，即我 身是。 |
That's why, Ananda! Don't think differently. I am the one who is good at transforming into a king. |
時，以兒故，以一蓋覆寺上，緣此德本， 流轉天、人之間，數百千變為轉輪聖王，或 為帝釋、梵天。 |
At that time, he used his son to cover the temple with a cover. Due to this virtue, it circulated among heavens and humans, and hundreds and thousands of them became the wheel-turning holy kings, or the emperors Sakyamuni and Brahma. |
我爾時不知是辟支佛，設我 知是辟支佛者，其德不可稱量。 |
At that time I did not know that he was a Pratyekabuddha. If I knew that he was a Pratyekabuddha, his virtues would be immeasurable. |
若如來不 成無上正真道者，更二千五百變作轉輪 聖王，治化天下； |
If the Tathagata fails to achieve the supreme and true path, he will transform into a wheel-turning sage king and rule the world. |
以成道故，今有此二千五 百蓋，自然應現。 |
In order to achieve enlightenment, there are now these two thousand and five hundred covers, which should naturally appear. |
是謂，阿難！緣此因緣，如來 笑耳。 |
That’s right, Ananda! Due to this cause and condition, the Tathagata smiles. |
承事諸佛，功德乃爾不可稱計。 |
The merits of serving all Buddhas are immeasurable. |
是故， 阿難！當求方便，供養諸佛世尊！如是。 |
That’s why, Ananda! You should seek convenience and make offerings to the Buddhas, World Honored Ones! If so. |
阿難！ 當作是學。」 |
Ananda! Think of it as learning. " |
是時，世尊將諸比丘眾，往詣毘 舍離城，住城門中，便說此偈： |
At that time, the World-Honored One took all the monks to the city of Visali. They stayed in the gate of the city and said this verse: |
「今以成如來， 世間最第一， |
"Now I have become the Tathagata, the best in the world. |
持此至誠語， 毘舍離無他。 |
Holding these most sincere words, there is no other in Vaisali. |
復以至誠法， 得至涅槃界， |
Return to the most sincere Dharma, and reach the realm of Nirvana. |
持此至誠語， 毘舍離無他。 |
Holding these most sincere words, there is no other in Vaisali. |
復以至誠僧， 賢聖眾第一， |
Again, the most sincere monk, the first among all sages, |
持此至誠語， 毘舍離無他。 |
Holding these most sincere words, there is no other in Vaisali. |
二足獲安隱， 四足亦復然， |
The two legs are safe, the four legs are also restored, |
行道亦吉祥， 來者亦復然。 |
Traveling on the road is also auspicious, and those who come will also be lucky. |
晝夜獲安隱， 無有觸嬈者， |
Have peace day and night, no one will touch you, |
持此至誠語， 使毘舍無他。」 |
Hold on to these most sincere words, so that there will be no other in Vaishna. " |
如來說此語已，是時羅剎、鬼神各自馳走，不 安其所，更不復入毘舍離城； |
After the Tathagata said this, the Rakshasas, ghosts and gods were all running away, not settling in their own places, and they no longer entered the city of Vaishali. |
諸有疾病之 人各得除愈。 |
All those who have diseases will be cured. |
爾時，世尊遊在獼猴池側，國 土人民承事供養衣被、飯食、床臥具、病瘦醫 藥，隨其貴賤，各來飯佛及比丘僧，亦受八 關齋，不失時節。 |
At that time, the World Honored One was wandering beside the macaque pond, and the people of the land offered him clothes, quilts, meals, bedding, and medicine for the sick and thin. Depending on their status, they came to feed the Buddha and the bhikkhus and monks, and they also received the eight fasts without losing the season. |
是時，毘舍離城內，有六師 在彼遊化。 |
At that time, in the city of Vaisali, six divisions were wandering there. |
所謂六師者： |
The so-called six masters: |
不蘭迦葉、阿夷耑、 瞿耶樓、波休迦栴、先比盧持、尼揵子等。 |
Bulan Kassapa, Ayika, Quyalou, Pasu Kachu, Xianbiruchi, Nichuzi, etc. |
是 時，六師集在一處，而作是說： |
At that time, the six divisions gathered together and said: |
「此沙門瞿曇 住此毘舍離城，為人民所供養，然我等不 為人民所供養。 |
"This ascetic Kutan lives in this city of Vaisali and is supported by the people, but we are not supported by the people. |
我等可往與彼論議，何 者得勝？ |
We can go and discuss with them, who will win? |
何者不如？」 |
What's worse? " |
不蘭迦葉曰： |
Bulan Kasyapa said: |
「諸有沙門、婆 羅門不受他語，方便致詰，此非沙門、婆 羅門之法； |
"There are recluses and brahmans who do not accept other people's words and just question them. This is not the way of recluses and brahmins. |
然此瞿曇沙門不受他語，方便 致難，我等那得與彼論議？」 |
However, this Samurai Qutan does not accept other people's words, and his convenience creates difficulties. How can we discuss it with him? " |
阿夷耑言： |
Ayi Teng said: |
「無 施、無受，亦無與者，亦無今世、後世眾生之 類，亦無善惡之報。」 |
There is nothing to give, nothing to receive, nothing to give to, no such thing as beings in this world or the hereafter, and no rewards of good or evil. |
瞿耶樓說曰： |
Qu Yelou said: |
「在恒水側 殺害人民不可稱計，積肉成山； |
"On the banks of the Heng River, there is no plan to kill the people, and they pile up mountains of flesh; |
在恒水 左，作諸功德，緣此都無善惡之報。」 |
On the left side of Hengshui, you can do all kinds of meritorious deeds, but for this reason there will be no good or evil rewards. " |
彼休迦 栴言： |
Pishuka said: |
「正使在恒水左，布施、持戒，隨時供給 不令有乏，亦復無此福報。」 |
If you are on the left side of the Hengshui River, giving alms, observing the precepts, and providing supplies at all times so that there is no shortage, you will no longer have such blessings. |
先比盧持言： |
First, Biluzhi said: |
「無 有言語，亦無言語之報，唯默然快樂。」 |
No words, no words in return, just silence and happiness. |
尼揵 子曰： |
Ni Chuozi said: |
「有言語，亦有言語之報。 |
“There are words, and there are words in return. |
沙門瞿曇亦 是人，我亦是人； |
Samana Qutan is also a human being, and I am also a human being; |
瞿曇有所知，我等亦有 所知； |
Qu Tan knows something, and we also know it; |
沙門瞿曇有神足，我亦有神足。 |
The ascetic Qutan has divine feet, and I also have divine feet. |
若彼 沙門現一神足，我等當現二神足； |
If that recluse has one divine foot, we should manifest two divine feet; |
彼現 二神足，我現四神足； |
He has two divine feet, and I have four divine feet; |
彼現四，我現八； |
He appears four, I appear eight; |
彼現 八，我現十六； |
He appeared eight, I appeared sixteen; |
彼現十六，我現三十二，恒使 增多，終不為彼屈，足得與角力。 |
He appears to be sixteen, and I appear to be thirty-two. I will keep increasing the number, and in the end I will not give in to him, and I will be able to compete with him. |
設彼不 受我等論者，即是彼之咎，人民聞已，不復 供養，我等便得供養。」 |
If he does not accept our opinions, it will be his fault. The people will no longer support him after hearing about it, but we will have to support him. " |
是時，有比丘尼聞 此語云： |
At that time, a bhikshuni heard this saying: |
「六師集在一處，生此論本： |
"The six masters gathered together in one place and produced this treatise: |
『沙門瞿 曇不受人論，我等足得勝。』 |
"Sramana Ku Tan is not criticized by others, but we are fully victorious." 』 |
」是時，輸盧尼比 丘尼飛在虛空，向彼六師，而說此偈： |
"At that time, Bhikshuni Suluni flew in the sky and said this verse to the six masters: |
「我師無等倫， 最尊無過者， |
"My teacher is without equal, the most honorable one with no faults, |
是彼尊弟子， 名曰輸盧尼。 |
He is a disciple of that distinguished disciple, and his name is Suluni. |
汝設有境界， 便與我論議， |
If you have a realm, then discuss it with me. |
我當事事報， 如師子掩鹿。 |
When I report the incident, I am like a master covering up a deer. |
且捨我尊師， 本無如來者， |
Forgetting my respected master, there is no Tathagata. |
我今比丘尼， 足能降外道。」 |
I am now a bhikshuni, capable of converting heretics. " |
是比丘尼說此語已，六師尚不能仰視顏 色，況與論議。 |
The bhikshuni said this, but the six masters were still unable to look up at the color, state, and discuss it. |
是時，毘舍離城人民之類，遙見 比丘尼在虛空中，共六師而論議，然六師 不能報之； |
At that time, the people of Vaishali city saw six divisions of bhikshuni in the sky discussing it, but the six divisions could not retaliate; |
各各稱慶，歡喜無量： |
Everyone celebrates and rejoices immeasurably: |
「六師今日 屈折於彼。」 |
The Sixth Division surrendered to him today. |
是時，六師極懷愁憂，出毘舍離 城而去，更不入城。 |
At that time, the Sixth Division was extremely worried and left the city of Vaisali, not to mention entering the city. |
是時，眾多比丘聞輸盧 比丘尼與六師共論而得勝，聞已，至世尊 所，頭面禮足，以此因緣，具白世尊。 |
At that time, many bhikkhus and bhikkhunis discussed it with the six masters and won. After hearing it, they went to the presence of the Blessed One, bowed their heads and faces, and for this reason, they recognized the Blessed One. |
世尊告 諸比丘： |
The World-Honored One told the monks: |
「輸盧比丘尼有大神足，有大威神， 智慧多聞。 |
"Sulu Lupiciuni has great divine feet, great power, and a lot of wisdom and knowledge. |
我長夜恒生此念： |
I have this thought all night long: |
『更無有能與 六師共論，唯有如來及此比丘尼。』 |
"There is no one who can discuss it with the six masters, only the Tathagata and this bhikshuni." 』 |
」 |
|
爾時，世尊 告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等頗見餘比丘尼能降伏外 道如此比丘尼乎？」 |
Have you seen how a bhikshuni like me can subdue heretics? |
諸比丘對曰： |
The monks said to each other: |
「不也。 |
"No. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「諸比丘！我聲聞中第一比丘尼能 降伏外道，所謂輸盧比丘尼是。」 |
Bhikkhus! I, the most powerful bhikshuni among the sravakas, can subjugate the heretics. The so-called loser is the nun. |
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. |
38.12 （一 二 ） |
38.12 (1 2) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有六細滑更樂入。 |
"There are six smooth and smooth ones that are even more enjoyable. |
云何為六？ |
Why is it six? |
所謂眼、耳、鼻、舌、身、意入，是謂六 入。 |
The so-called eyes, ears, nose, tongue, body, and mind are the six entrances. |
凡夫之人，若眼見色，便起染著之心，不 能捨離； |
Ordinary people, if they see color with their eyes, they will become attached to it and cannot let it go; |
彼以見色，極起愛著，流轉生死， 無有解時。 |
He sees form, arouses extreme love, flows through life and death, and has no solution. |
六情亦復如是，起染著想，意 不能捨離，由是流轉，無有解時。 |
The same goes for the six emotions. They arise from thoughts and thoughts, which cannot be abandoned. They flow from here to there without any solution. |
「若世尊賢 聖弟子，眼見色已，不起染著，無有污心，即 能分別此眼是無常之法，苦、空、非身之法。 |
"If the World Honored One, a sage disciple, sees form without being stained and has no dirty mind, he will be able to distinguish this eye as impermanent dharmas, suffering, emptiness, and non-body dharmas. |
六 情亦復如是，不起染污心，分別此六情無 常、苦、空、非身之法。 |
The same is true for the six emotions. The mind must not be polluted, and the six emotions are impermanent, painful, empty, and non-physical. |
當思惟此時，便獲二果， 於現法中得阿那含、若阿羅漢。 |
When you meditate on this, you will obtain two results: in the present Dharma, you will be an anagami and an arhat. |
猶如有人 極飢，欲修治穀麥，揚治令淨而取食之， 除去飢渴。 |
It is like a person who is extremely hungry and wants to cultivate grain and wheat. He uses the cultivation order to purify the food and eat it to eliminate hunger and thirst. |
賢聖弟子亦復如是，於此六情， 思惟污露不淨，即成道跡，入無餘涅槃界。 |
The same is true for the sage disciples. When these six emotions and thoughts are exposed and impure, they will achieve the path and enter the realm of Nirvana without any residue. |
是故，比丘！當求方便，滅此六情。 |
That’s why, bhikkhu! You should seek convenience to eliminate these six emotions. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
增壹阿含經卷第三十二 |
Addition to the Agama Sutra Volume 32 |
39.1 （一）等法 |
39.1 (1) Equal method |
增壹阿含經卷第三十三 |
Addition to the Agama Sutra Volume 33 |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有比丘成就七 法者，於現法中受樂無窮，欲得盡漏，便 能獲之。 |
"If there is a bhikkhu who has achieved the seven dharma, he will enjoy endless happiness in the present dharma, and if he wishes to eliminate all outflows, he will be able to achieve it. |
云何為七法？ |
What are the seven methods? |
於是，比丘知法、知 義、知時，又能自知，復能知足，亦復知入 眾中，觀察眾人，是謂七法。 |
Then, the bhikkhu knows the Dharma, knows the meaning, knows the time, can know himself again, can be content with himself, and can also know how to go into the crowd and observe everyone. These are called the Seven Dharmas. |
「云何比丘知法？ |
"How can a bhikkhu know the Dharma? |
於是，比丘知法，所謂契經、祇夜、偈、因 緣、譬喻、本末、廣演、方等、未曾有、廣普、 授決、生經。 |
Then, the bhikkhu knows the Dharma, which is called the Sutra, Jiya, verse, cause and condition, metaphor, root and end, extensive interpretation, formula, etc., which has never existed before, is universal, imparts judgments, and generates sutras. |
若有比丘不知法者，不知 十二部經，此非比丘也。 |
If there is a bhikkhu who does not know the Dharma or the Twelve Parts of the Sutra, he is not a bhikkhu. |
以其比丘能解了 法故，名為知法。 |
Because a bhikkhu can understand the Dharma, it is called knowledge of the Dharma. |
如是，比丘解了於法。 |
Thus the bhikkhu understands the Dhamma. |
「云何 比丘解了於義？ |
"How can a bhikkhu understand Yu Yi? |
於是，比丘知如來機趣，解 了深義，無所疑難。 |
Then the bhikkhu understood the Tathagata's wisdom and understood the profound meaning without any doubts. |
若有比丘不解了義 者，此非比丘也。 |
If there is a bhikkhu who does not understand the meaning, he is not a bhikkhu. |
以其比丘能知深義故，名 為解義也。 |
Because the bhikkhu can understand the profound meaning, it is called the interpretation of meaning. |
如是，比丘能分別義。 |
In this way, a bhikkhu can discern meaning. |
「云何比丘 知其時宜？ |
"How can a bhikkhu know the right time? |
於是，比丘知其時節，可修觀時 便修觀，可修止時便修止，可默知默，可 行知行，可誦知誦，可授前人便授前人， 可語知語。 |
Therefore, a bhikkhu knows the season, practices vipassanā when he can meditate on it, practices calmness when he can meditate on it, knows silence when he can meditate, knows how to act when he can do it, recites and recites when he can teach his predecessors, and teaches his predecessors when he can speak. |
若有比丘不知此者，不知止 觀進止之宜，此非比丘。 |
If there is a bhikkhu who does not know this and does not know how to stop, contemplate, and proceed to stop, he is not a bhikkhu. |
若復比丘知其時 節，不失時宜，此名為隨其方宜。 |
If a bhikkhu knows the season and does not lose the appropriateness of the time, this is called following the appropriateness of the time. |
如是，比 丘知其時宜。 |
Thus, the bhikkhu knows the right time. |
「云何比丘自能修己？ |
"How can a bhikkhu cultivate himself? |
於是，比 丘能自知己： |
Then a bhikkhu can know himself: |
『我今有此見聞念知，有如是 智慧，行步進止，恒隨正法。』 |
"Now that I have seen, heard, thought and understood this, I have such wisdom. I walk forward and stop, and always follow the true Dharma." 』 |
若有比丘不能 自知智慧之宜，出入行來，此非比丘也。 |
If there is a bhikkhu who does not know for himself the appropriateness of wisdom and goes in and out of practice, this is not a bhikkhu. |
以 其比丘能自修己進止之宜，此名為自修己 行，是謂比丘能自知己。 |
If a bhikkhu can cultivate his own progress and stop by himself, this is called self-cultivation of his own conduct, which means that a bhikkhu can know himself. |
「云何比丘自知止 足？ |
"How can a bhikkhu know that he is satisfied? |
於是，比丘能自籌量睡眠、覺寤、坐臥、經 行、進止之宜，皆能知止足。 |
Therefore, a bhikkhu can think about the appropriateness of sleep, wakefulness, sitting, lying, menstruation, and progress and stop, and he can know how to stop. |
若有比丘不能 知是者，則非比丘也。 |
If there is a bhikkhu who cannot understand this, he is not a bhikkhu. |
以其比丘能解了 此故，名為知足。 |
Because a monk can understand this, it is called contentment. |
如是，比丘名為知足。 |
In this way, a bhikkhu is called contented. |
「云 何比丘知入大眾？ |
"How can a bhikkhu know how to join the public? |
於是，比丘分別大眾，此 是剎利種，此是婆羅門眾，此是長者眾，此是 沙門眾，我當以此法宜則適彼眾中，可語 可默，皆悉知之。 |
Then, the bhikkhu distinguished the crowd, this is the Ksriya race, this is the Brahmin crowd, this is the elder crowd, this is the ascetics crowd, I will use this method to suit all the crowds, they can speak and be silent, and everyone knows it. |
若有比丘不知入眾，此 非比丘。 |
If there is a bhikkhu who does not know how to join the crowd, he is not a bhikkhu. |
以其比丘知入大眾故，名為知 入眾也。 |
Because a bhikkhu knows how to enter the public, it is called knowing how to enter the public. |
是謂比丘知入大眾也。 |
This means that monks know how to enter the public. |
「云何比 丘知眾人根元？ |
"How can you compare to Qiu who knows everyone's origins? |
比丘當知，有二人。 |
Bhikkhus, you should know that there are two people. |
云何為 二？ |
Why is the cloud two? |
彼或有一人，欲往至園中親覲比丘； |
There may be a person who wants to go to the garden to see the bhikkhu personally; |
彼第二人不喜至彼觀見比丘。 |
The second person was not happy to see the bhikkhu. |
彼人欲至 園中親覲比丘者，此人最為上。 |
If that person wants to go to the garden to see the bhikkhu personally, this person is the best. |
「比丘！復 有二人。 |
"Bhikkhu! There are two of you again. |
云何為二？ |
Why is the cloud two? |
彼一人雖至比丘所， 然不問其宜； |
Even though that person came to a bhikkhu's place, he didn't ask what was appropriate. |
彼第二人亦不往至寺中 見比丘。 |
The second person also did not go to the monastery to see the bhikkhu. |
彼至寺人最為第一。 |
When he came to the eunuch, he was the best. |
「比丘！復有二 人。 |
"Bhikkhu! There are two more people. |
云何為二？ |
Why is the cloud two? |
彼一人至比丘所問訊時 宜； |
It is appropriate for that person to come to the bhikkhu for questioning; |
彼第二人不至比丘所問訊時宜。 |
The second person did not come to the bhikkhu for questioning. |
彼人 至寺者，最尊第一，出彼人上。 |
The person who comes to the temple is the most respected person, and the person who comes out comes up. |
「比丘！復有二 人。 |
"Bhikkhu! There are two more people. |
云何為二？ |
Why is the cloud two? |
彼一人至比丘所，至心聽法； |
That person went to the bhikkhu's place and listened to the Dharma with all his heart; |
彼第二人不至比丘所，不至心聽法。 |
The second person did not go to the bhikkhu's house and did not listen carefully to the Dharma. |
彼至 心聽法者，於彼人最為第一。 |
He who listens to the Dharma with all his heart is the first among others. |
「比丘！復有 二人。 |
"Bhikkhu! There are two more of you. |
云何為二？ |
Why is the cloud two? |
彼有一人能觀察法，受持 諷誦； |
There is one person who can observe the Dharma, accept it, uphold it and recite it; |
彼第二人，不能受持諷誦。 |
The second person cannot accept, uphold, and recite it. |
彼人受持 諷誦者，於此人上最為第一。 |
That person is the best among those who uphold, uphold and recite it. |
「比丘！復有二 人。 |
"Bhikkhu! There are two more people. |
云何為二？ |
Why is the cloud two? |
彼有一人，聞法解其義； |
There was a man there who heard the Dharma and understood its meaning; |
彼第 二人，聞法不解其義。 |
The second person heard the Dharma but did not understand its meaning. |
彼人聞法解義者， 於此人最尊第一。 |
He who hears the Dharma and interprets its meaning is the most respected person. |
「比丘！復有二人。 |
"Bhikkhu! There are two more people. |
云何為 二？ |
Why is the cloud two? |
彼有一人聞法，法成就； |
There is a man who hears the Dharma and achieves it; |
彼第二人不 聞法，法不成就。 |
If the second person does not hear the Dharma, the Dharma will not be accomplished. |
彼人法法成就者，於 此人第一。 |
That person's Dharma attainment is number one among this person. |
「比丘！復有二人。 |
"Bhikkhu! There are two more people. |
云何為二？ |
Why is the cloud two? |
彼 一人聞法能堪忍修行，分別護持正法； |
He who hears the Dharma can endure it and practice it, and he is dedicated to protecting the righteous Dharma; |
第 二人不能堪忍修行其法。 |
The second person cannot bear to practice his method. |
彼能修行法者， 於此諸人最尊第一。 |
Those who can practice the Dharma are the most respected by everyone here. |
猶如牛有酪，由酪 有酥，由酥有醍醐，最為第一，無能 及者。 |
Just like the cow has cheese, from the cheese there is crispy food, from the crispy food there is delicious food, it is the first, and there is no one who can reach it. |
此亦如是，若有人能修行者，此人最 為第一，無能及者，是謂比丘觀察人根。 |
Likewise, if there is someone who can practice Buddhism, he is the first. If there is no one who can do it, it is said that a bhikkhu observes the human nature. |
若有人不了此者，則非比丘也。 |
If anyone does not understand this, it is not a monk. |
以其比 丘聞法分別其義者，此為最上。 |
The one who listens to the Dharma and distinguishes its meaning as a bhikkhu is the best. |
如是比 丘觀察人根。 |
Thus a bhikkhu observes the human faculties. |
若有比丘成就七法者，於 現法中快樂無為，意欲斷漏亦無有疑。 |
If there is a bhikkhu who has achieved the seven dharma, he will be happy and do nothing in the present dharma, and there will be no doubt that he will stop the leakage. |
是 故，比丘！當求方便，成此七法。 |
Yes, bhikkhu! You should seek convenience and achieve these seven methods. |
如是，比丘！ 當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
39.2 （二）晝度 |
39.2 (2) Daytime |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「三十三天晝度樹， 本縱廣五十由旬，高百由旬，東、西、南、北蔭覆 五十由旬，三十三天在彼四月自相娛樂。 |
"The thirty-three day tree has a length of fifty leagues wide and a height of a hundred leagues. It is shaded to the east, west, south and north for fifty leagues. The thirty-three days of the day entertain each other in the fourth month. |
比 丘當知，或有是時，彼晝度樹華葉凋落，萎 黃在地。 |
Bhikkhus, you should know that sometimes, during the day, the flowers and leaves of the trees will fall off, and they will turn yellow to the ground. |
爾時，諸天見此瑞應，普懷歡喜，欣 情內發： |
At that time, when all the heavens saw this auspicious response, they were filled with joy and joy: |
『此樹不久當更生華實。』 |
"This tree will soon be regenerated into beautiful flowers." 』 |
「比丘當知， 或有是時，彼樹華實皆悉凋落，捐棄在地。 |
"Bhikkhus, you should know that at some point, all the flowers and flowers on that tree will wither and fall to the ground. |
是時，三十三天倍復歡喜，自相謂言： |
At that time, Thirty-Three Days was doubly happy and he said to himself: |
『此樹不 久當作灰色。』 |
"This tree will soon turn gray." 』 |
「比丘當知，復經歷數時，彼樹 便作灰色。 |
"Bhikkhus, you should know that when you experience it again and again, the tree will turn gray. |
是時，三十三天已見此樹而作灰 色，甚懷喜悅，自相謂言： |
At that time, thirty-three people had seen this tree and turned gray. They were very happy and said to themselves: |
『而今此樹已作灰 色，不久當生羅網。』 |
"Now the tree has turned gray, and soon a snare will grow." 』 |
是時，三十三天見此晝 度樹已生羅網，不久當生雹節。 |
At that time, the Thirty-three Days saw that the tree had set up snares, and soon there would be a hail festival. |
爾時，三十 三天見已，復懷歡喜： |
At that time, the Thirty-Three-year-old saw me and was overjoyed again: |
『此樹今日已生雹節， 不久當復開敷。』 |
"This tree is already blooming today and will be blooming again soon." 』 |
「比丘當知，三十三天已見 此樹漸漸開敷，各懷歡喜： |
"Bhikkhus, you should know that for thirty-three days, we have seen that this tree is gradually blooming, and everyone is happy: |
『此樹不久漸漸 開敷，不久當盡著華。』 |
"This tree will gradually bloom soon, and soon it will be in full bloom." 』 |
「比丘當知，或有是 時，彼樹普悉開敷，皆懷歡喜： |
"Bhikkhus, you should know that when this happens, all the trees will bloom and everyone will be happy: |
『此樹今日皆悉 著華。』 |
"This tree is all blooming today." 』 |
爾時，此香逆風，百由旬內無不聞香 者。 |
At that time, the fragrance was blowing against the wind, and everyone within a hundred yojanas could smell the fragrance. |
爾時，諸天四月之中於彼自相娛樂，樂不 可計。 |
At that time, the heavens were entertaining themselves in the month of April, and they were extremely happy. |
「此亦如是，若賢聖弟子意欲出家學 道時，如似彼樹始欲凋落。 |
"Similarly, when a sage disciple wants to become a monk and learn the Way, it is like a tree that is about to wither. |
「復次，賢聖弟子 捐棄妻財，以信堅固，出家學道，剃除鬚髮， 如似彼樹葉落在地。 |
"Furthermore, a sage disciple gave up his wife and wealth, strengthened his faith, became a monk, and studied Taoism. He shaved off his beard and hair, just like a leaf falling to the ground. |
「比丘當知，若賢聖弟 子無貪欲想，除不善法，念持歡喜，遊志 一禪， 似 彼晝度樹而作灰色。 |
"Bhikkhus, you should know that if a sage disciple has no greedy thoughts, eliminates unwholesome dharmas, holds on to joyful thoughts, and wanders his mind in a single meditation, he will be like a tree that turns gray during the day. |
「復次，賢聖弟 子有覺、有觀息，內有歡喜，專其一心，無 覺、無觀、遊心二禪，如似彼樹而生羅網。 |
"Furthermore, a sage disciple who is aware and aware of the breath, has joy within, and is single-minded, without awareness, awareness, and wandering mind, is like a net growing out of a tree. |
「復 次，賢聖弟子念而有護，自覺身有樂，諸 賢聖所救，護念具足，遊在三禪，如似彼 樹而生雹節。 |
"Again, when the disciples of sages are mindful and protected, they feel that their bodies are happy. They are saved by all the sages. With sufficient thoughts of protection, they are wandering in the third jhana, just like the trees with hail knots. |
「復次，賢聖弟子苦樂已盡，先 無愁憂，無苦無樂，護念清淨，遊志四禪，如 似彼樹漸漸開敷。 |
"Again, the suffering and happiness of the sage disciple has been exhausted. He has no worries, no suffering and no happiness. He keeps his thoughts pure and wanders in the four meditations, just like the tree gradually blooming. |
「復次，賢聖弟子盡有漏， 成無漏心解脫、智慧解脫，現法中而自娛 樂： |
"Furthermore, the sage disciples, who have no leaks, have attained the liberation of a mind without leaks and the liberation of wisdom, and enjoy themselves by appearing in the Dharma: |
生死已盡，梵行已立，所作已辦，更不復 受胎，如實知之。 |
Birth and death have ended, the holy life has been established, the work has been done, and there is no more conception. Know it as it is. |
如似彼樹皆悉敷花。 |
Just like that, all the trees are covered with flowers. |
「是時， 賢聖弟子戒德之香，遍聞四遠，無不稱譽 者，四月之中而自娛樂，遊心四禪，具足行 本。 |
"At that time, the fragrance of virtue of the virtuous and sage disciples was heard all over the world, and all of them praised him. In the middle of the fourth month, he entertained himself, wandered in the four meditations of his mind, and had the foundation of practice. |
是故，諸比丘！當求方便，成戒德之香。 |
Therefore, monks! Seek expediency to become the fragrance of virtue. |
如 是，比丘！當作是學。」 |
If so, bhikkhu! Think of it as learning. " |
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. |
39.3 （三）水 |
39.3 (3) Water |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說七事水 喻，人亦如是。 |
"Now I will talk about the seven metaphors of water, and people will do the same. |
諦聽！諦聽！善思念之。」 |
Listen! Listen! Think of it well. " |
諸比丘 對曰： |
The monks replied: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊告曰： |
The World Honored One said: |
「彼云何七事水喻 而似人？ |
"How can the seven water metaphors in this cloud be like human beings? |
猶如有人沒在水底，如復有人暫 出水還沒，如復有人出水觀看，如復有人 出頭而住，如復有人於水中行，如復有 人出水而欲到彼岸，如復有人已到彼 岸。 |
It is as if someone is not at the bottom of the water, as if someone has come out of the water for a while, as if someone has come out of the water to watch, as if someone is standing out of the water, as if someone is walking in the water, as if someone has come out of the water to reach the other shore, as if someone has already reached the other shore. |
是謂，比丘！七事水喻出現於世。 |
That’s right, bhikkhu! The seven-thing water metaphor appeared in the world. |
「彼云何人 沒在水底而不得出？ |
"Who is there who can't get out even if he's not under the water? |
於是，或有一人，不善 之法遍滿其體，當經歷劫數，不可療治， 是謂此人沒在水底。 |
Therefore, there may be a person whose body is filled with unwholesome dharma. He will go through a calamity and cannot be cured. This person is said to be under the water. |
「彼何等人出水還沒？ |
"He and the others haven't come out of the water yet? |
或有一人信根漸薄，雖有善法而不牢 固，彼身、口、意行善，後復身、口、意行不善法， 身壞命終，生地獄中，是謂此人出水還沒。 |
There may be a person whose faith gradually weakens. Although he has good dharma, it is not strong. He performs good deeds with his body, speech, and mind, but later performs unwholesome dharmas with his body, speech, and mind. His body breaks down and he is reborn in hell. This means that this person is reborn after being released from the water. without. |
「彼何等人出水觀看？ |
"Why did they come out of the water to watch? |
於是，或有人有信善 根，身、口、意行，更不增益其法，自守而住，彼 身壞命終，生阿須倫中，是謂此人出水而 觀。 |
Therefore, there may be a person who has good roots of faith and conducts his body, speech, and mind, not to mention improving the Dharma, but remains alone. His body will be destroyed and his life will end, and he will be reborn in Ashulun. This person is said to have emerged from the water and contemplated. |
「彼何等人出水住者？ |
"Who are these people who come out of the water and live in the water? |
於是，或有人有信 精進，斷三結使，更不退轉，必至究竟成無 上道，是謂此人出水而住。 |
Therefore, there may be people who have faith and perseverance, cut off the three knots, and do not retreat. They will ultimately achieve the supreme path. This person is said to live out of water. |
「彼何等人欲渡 水者？ |
"Who are these people who want to cross the water? |
於是，或有人信根精進，恒懷慚愧，斷 三結使，婬、怒、癡薄，來至此世而斷苦際，是 謂此人欲渡水者。 |
Therefore, there may be people who are diligent in their faith, constantly harboring shame, and cut off the three fetters of lust, anger, and ignorance. They come to this world and cut off suffering. This is said to be a person who wants to cross the water. |
「彼何等人欲至彼岸？ |
"Who among them wants to reach the other shore? |
或有人信根精進，斷下五結，成阿那含，即 彼般涅槃，更不來此世，是謂此人欲至彼 岸者也。 |
There may be people who, with their faith and diligence, cut off the five knots and become Anagami, that is, parinirvana, and will never come back to this world. This is said to be someone who wants to reach the other shore. |
「何等人已至彼岸者？ |
"What kind of people have reached the other side? |
於是，或有 一人，信根精進而懷慚愧，盡有漏成無漏， 於現法中而自娛樂； |
Therefore, there may be a person who has a strong sense of faith and is filled with shame, turning all his faults into no faults, and entertains himself in the present Dharma; |
生死已盡，梵行已立， 所作已辦，更不復受胎，如實知之。 |
Birth and death have ended, the holy life has been established, all the work has been done, and there is no more conception. Know it as it is. |
於此無 餘涅槃界而般涅槃，是謂此人已渡彼岸 者也。 |
There is no nirvana realm left here but parinirvana. This means that this person has crossed to the other side. |
「是謂，比丘！有此七人水喻向汝等說， 諸佛世尊所應修行接度人民，今已施行。 |
"That is to say, bhikkhu! These seven figures of water speak to you, saying that the Buddhas, World-Honored Ones, should practice and bring people together, and now they have been put into practice. |
當在閑居靜處，若在樹下，當念坐禪，勿 起懈怠。 |
When you are in a quiet place, under a tree, remember to sit and meditate, and do not be lazy. |
此是我之教誨。」 |
This is my teaching. " |
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. |
39.4 （四）城郭喻 |
39.4 (4) City metaphor |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「聖王在遠國治化， 七法成就，不為怨家盜賊所擒獲。 |
"The Holy King is ruling in a distant country, he has accomplished the seven laws, and he will not be captured by the thieves of the enemy family. |
云何為 七？ |
Why is seven? |
然彼城郭極為高峻，修治齊整，是謂彼 王先成就第一之法。 |
However, the city is extremely tall and well-maintained, which is why the king has achieved the first success. |
復次，彼城門戶牢固，是 謂彼城成就第二法。 |
Again, the gate of that city is strong, which means that the city has achieved the second method. |
復次，彼城外塹極深 且廣，是謂此城成就第三之法。 |
Again, the moat outside that city is extremely deep and wide, which means that this city has achieved the third level. |
復次，彼城 內多諸穀米，倉庫盈滿，是謂彼城成就第 四之法。 |
Again, there is a lot of grain in that city and the storehouses are full. This means that the city has achieved the fourth method. |
復次，彼城饒諸薪草，是謂彼城成 就第五之法。 |
Again, that city spares all the firewood, which is the fifth way to achieve success in that city. |
復次，彼城多諸器杖，備諸戰 具，是謂彼城成就六法。 |
Again, that city has many weapons, staffs, and war implements. This means that that city has accomplished the Six Dharmas. |
復次，彼城主極聰 明高才，豫知人情，可鞭則鞭，可治則治，是 謂彼城成就七法，外境不能來侵。 |
Again, the lord of that city is extremely smart and talented, and he knows people's feelings. He can whip when he can, and rule when he can. This means that the city has achieved the seven laws and cannot be invaded by outsiders. |
是謂，比 丘！彼城國主成就此七法，外人不得嬈 近。 |
That’s right, bhikkhu! The lord of that city has accomplished these seven dharma, and outsiders are not allowed to approach him. |
「此比丘亦復如是，若成就七法，弊魔波 旬不得其便。 |
"The same is true for this bhikkhu. If you achieve the seven dharma, evil demons will not be able to help you. |
云何為七？ |
Why is seven? |
於是，比丘！戒律成 就，威儀具足，犯小律尚畏，何況大者！是謂 比丘成就此第一之法，弊魔不得其便，猶 如彼城，高廣極峻，不可沮壞。 |
So, bhikkhu! If the precepts are fulfilled and the dignity is high, breaking the small rules is still fearful, let alone the big one! This means that when a bhikkhu achieves this first method, evil spirits cannot help him, just like that city, which is high, broad and steep and cannot be broken down. |
「復次，比丘！若 眼見色，不起想著，亦不興念，具足眼根， 無所缺漏，而護眼根； |
"Furthermore, bhikkhu! If the eyes see form, they do not think about it, nor do they care about it, but they have sufficient eye faculties, without any defects, and they protect their eyesight faculties; |
耳聲、鼻香、舌味、身觸、 意法，亦復如是，亦不起想，具足意根而無 亂想，具足擁護意根，是謂比丘成就此第 二法，弊魔波旬不得其便，如彼城郭，門 戶牢固。 |
The sound in the ears, the smell in the nose, the taste in the tongue, the touch of the body, and the thoughts are all the same. There is also no thought. If the mind is sufficient and there is no random thinking, and the mind is fully protected, it means that the bhikkhu has achieved this second method. Without its convenience, it is like that city wall with a solid gate. |
「復次，比丘！多聞不忘，恒念思惟正法 道教，昔所經歷皆悉備知，是謂比丘成就 此第三法，弊魔波旬不得其便，如彼城 郭，外塹極深且廣。 |
"Again, bhikkhu! Don't forget what you have learned, think about the true Dharma and Taoism constantly, and know everything you have experienced in the past. This means that when a bhikkhu achieves this third method, evil demons will not be able to help him, just like that city wall with extremely deep trenches outside. And wide. |
「復次，比丘！多諸方便，所 有諸法，初善、中善、竟善，具足清淨，得修梵行， 是謂比丘成就此第四法，如彼城郭，多 諸穀米，外寇不敢來侵。 |
"Again, bhikkhu! There are many expedients, all the dharmas, the first good, the middle good, and the ultimate good. They are pure and pure, and they can practice the holy life. This means that a bhikkhu who has achieved this fourth dharma is like that city wall, which has a lot of grain and rice, and is free from foreign invaders. Don't dare to invade. |
「復次，比丘！思惟四增 上心之法，亦不脫漏，是謂比丘成就此第 五之法，弊魔波旬不得其便，如彼城郭，多 諸薪草，外人不能來觸嬈。 |
"Again, bhikkhu! If you think about the four methods of increasing your mind, you will not miss any details. This means that when a bhikkhu achieves this fifth method, evil spirits will not be able to help him. Just like that city wall, there are many firewood, and outsiders cannot touch it. . |
「復次，比丘！得四 神足，所為無難，是謂比丘成就此第六之 法，弊魔波旬不得其便，如彼城內，器杖備 具。 |
"Again, Bhikkhu! Having attained the four divine feet, he can do anything without difficulty. This means that a bhikkhu has accomplished this sixth method, and evil demons cannot help him, just like the weapons and staffs in that city. |
「復次，比丘！具能分別陰、入、界，亦復分別 十二因緣所起之法，是謂比丘成就此七 法，弊魔波旬不得其便，如彼城郭之主，聰 明高才，可收則收，可捨則捨。 |
"Again, Bhikkhu! He is able to distinguish the yin, the inner world, and the realm, and he can also distinguish the dharmas arising from the twelve causes and conditions. This means that the bhikkhu who has accomplished these seven dharmas will not be able to help the bad demons. He is like the master of that city, who is wise and wise. Talent, if you can take it, take it, if you can give it, let it go. |
「今此比丘 亦復如是，具知分別陰、持、入諸病。 |
"Now this bhikkhu is also like this, knowing how to differentiate between Yin, hold, and enter various diseases. |
若有比 丘成就此七法者，弊魔波旬終不得其便。 |
If there is a bhikkhu who achieves these seven dharma, evil demon Po Xun will never be able to help him. |
是故，諸比丘！當求方宜，分別陰、持、入及十 二因緣，不失次第，便度魔界，不處其中。 |
Therefore, monks! You should seek appropriate methods, distinguish Yin, Hold, enter and the twelve causes and conditions, without losing the order, and then you will be able to escape the demon world and not be in it. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
39.5 （五）識 |
39.5 (5) Knowledge |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說七神止 處，汝等諦聽！善思念之。」 |
Now I will tell you where the seven gods stop. Listen carefully and meditate on it. |
諸比丘對曰： |
The monks said to each other: |
「如 是。 |
"That's right. |
世尊！」 |
World Honored One! " |
是時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「彼云何名為 七神識住處？ |
"Why is that called the abode of the seven divine consciousnesses? |
所謂眾生若干種身想，所謂人 及天也。 |
The so-called various body thoughts of sentient beings are also called human and heaven. |
又復眾生若干種身而有一想，所 謂梵迦夷天也，初出現世； |
Again, there are several bodies of sentient beings with one thought, and the so-called Brahma Kayi Heaven first appeared in the world; |
又復眾生一身 若干想，所謂光音天也； |
Again, all sentient beings have one body and some thoughts, which is called the Light and Sound Heaven; |
又復眾生一身一 想，所謂遍淨天也； |
Again, all sentient beings have one body and one thought, which is called the pure heaven; |
又復眾生無量空，空處 天也； |
Furthermore, all living beings are immeasurably empty, and the empty place is heaven; |
又復眾生無量識，識處天也； |
Furthermore, all living beings have immeasurable consciousness, and their consciousness is in heaven; |
又復眾生 無有處，無有處天也。 |
Again, there is no place for all living beings, and there is no place for heaven. |
是謂，比丘！七識住處，我 今已說七識處，諸佛世尊所可施行接度 人民，今日已辦。 |
That’s right, bhikkhu! I have now spoken about the abode of the seven consciousnesses, where all the Buddhas and World-Honored Ones can perform and deliver the people. This has been done today. |
當在閑居樹下，善修其行， 勿有懈怠。 |
You should stay idle under the tree, cultivate your behavior well, and do not be lazy. |
此是我之教誨。」 |
This is my teaching. " |
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. |
39.6 （六）均頭 |
39.6 (6) Equal head |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
當於爾時，尊者均頭身抱重患，臥在床 褥，不能自起居。 |
At that time, the Venerable Master was lying on the bed with his head and body seriously injured, unable to get up. |
是時，均頭便念： |
At this time, Jun thought: |
「如來世尊 今日不見垂愍，又遭重患，命在不久，醫藥 不接。 |
"The Tathagata, World-Honored One, is not showing mercy today, and is seriously ill again. He is about to die soon, and medicine will not be received. |
又聞世尊言： |
I also heard the World Honored One say: |
『一人不度，吾終不捨。』 |
“If I don’t save one person, I will never let him go. 』 |
然 今獨見遺棄，將何苦哉！」 |
However, if we only see abandonment now, what will be the suffering! " |
爾時，世尊以天耳 聞均頭比丘作是稱怨。 |
At that time, the World-Honored One heard the Bhikkhu Juntou complaining with his heavenly ears. |
是時，世尊告諸比 丘： |
At that time, the World-Honored One told the monks: |
「汝等皆集至均頭比丘所，問其所疾。」 |
You all gather together at the residence of Bhikkhu Juntou and ask him about his illness. |
諸 比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
世尊將眾多比丘漸 漸至均頭比丘房。 |
The World-Honored One led many bhikkhus gradually to the Juntou bhikkhu room. |
是時，均頭遙見如來來，即 自投地。 |
At that time, Jun saw the Tathagata in the distance and threw himself to the ground. |
爾時，世尊告均頭曰： |
At that time, the World-Honored One spoke to Juntou and said: |
「汝今抱患極 為篤重，不須下床，吾自有坐。」 |
You are holding your hand very seriously now. You don't need to get out of bed. I will sit down by myself. |
爾時，世尊 告均頭曰： |
At that time, the World-Honored One spoke to Juntou and said: |
「汝所患為增為損，不增損 乎？ |
"Your trouble is either an increase or a loss, is it not an increase or loss? |
有能堪任受吾教也？」 |
Is there anyone who is worthy enough to be taught by me? " |
是時，均頭比丘 白佛言： |
At that time, Bhikkhu Juntou said to the Buddha: |
「弟子今日所患極篤，但有增無損 也。 |
"My disciple is suffering from a serious problem today, but it is an increase rather than a loss. |
所服藥草，靡不周遍。」 |
The herbs I took were all over the place. " |
世尊問曰： |
The World Honored One asked: |
「視瞻 病者竟為是誰？」 |
Who is the sick person? |
均頭白言： |
Jun Tou Bai said: |
「諸梵行來見瞻 視。」 |
All the holy beings come to see you and have a look. |
爾時，世尊告均頭曰： |
At that time, the World-Honored One spoke to Juntou and said: |
「汝今堪與吾說七 覺意乎？」 |
Are you able to talk to me about the Seventh Awakening now? |
均頭是時，三自稱說七覺意名： |
When the heads are all balanced, the three self-proclaimed names of the seven consciousnesses: |
「我 今堪任於如來前說七覺意法。」 |
I am now qualified to speak before the Tathagata about the thoughts of the Seven Awakenings. |
世尊告曰： |
The World Honored One said: |
「若 能堪任向如來說，今便說之。」 |
If I am worthy enough to speak to the Tathagata, I will speak of it now. |
是時，均頭白佛言： |
At that time, Jun turned his head and said to the Buddha: |
「七覺意者，何等為七？ |
“Those with seven enlightened minds, what are they called seven? |
所 謂念覺意，如來之所說，法覺意、精進覺意、喜 覺意、猗覺意、定覺意、護覺意。 |
The so-called awareness of mindfulness, as mentioned by the Tathagata, is the awareness of Dharma, the awareness of energy, the awareness of joy, the awareness of Yi, the awareness of concentration, and the awareness of protection. |
是謂，世尊！有 此七覺意者，正謂此耳。」 |
That’s right, World Honored One! Those who have these seven consciousnesses are called this ear. " |
爾時，尊者均頭說此 語已，所有疾患，皆悉除愈，無有眾惱。 |
At that time, the venerable Master said these words with his head, and all the diseases were cured, and there were no more troubles. |
是時， 均頭白世尊言： |
At that time, the Buddha said: |
「藥中之盛，所謂此七覺意 之法是也。 |
"The most abundant thing in medicine is the so-called method of the seven consciousnesses. |
欲言藥中之盛者，不過此七覺 意，今思惟此七覺意，所有眾病皆悉除愈。」 |
If you want to say that the most powerful thing in medicine is these seven awakening thoughts, if you think about these seven awakening thoughts now, all diseases will be cured. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等受持此七覺意法， 善念諷誦，勿有狐疑於佛、法、眾者，彼眾 生類所有疾患皆悉除愈。 |
"If you accept and uphold these seven laws of enlightenment, recite them with good thoughts, and do not doubt the Buddha, the Dharma, or others, all the diseases of all sentient beings will be cured. |
所以然者，此七 覺意甚難曉了，一切諸法皆悉了知，照明一 切諸法，亦如良藥療治一切眾病，猶如甘 露食無厭足。 |
Therefore, these seven days of awareness are extremely difficult to understand. All dharmas are fully understood and illuminate all dharmas. It is like good medicine that cures all diseases, just like eating nectar without getting tired of it. |
若不得此七覺意者，眾生 之類流轉生死。 |
Without these seven consciousnesses, all living beings will go through life and death. |
諸比丘！當求方便，修七 覺意。 |
Monks! You should seek convenience and cultivate the seven levels of enlightenment. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
39.7 （七）輪 |
39.7 (seven) rounds |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若轉輪聖王出現世 間時，便有七寶出現世間。 |
"When the Holy King of Wheels appears in the world, seven treasures will appear in the world. |
所謂輪寶、象寶、 馬寶、珠寶、玉女寶、居士寶、典兵寶，是為七寶。 |
The so-called wheel treasure, elephant treasure, horse treasure, jewels, jade girl treasure, layman's treasure, and soldier's treasure are the seven treasures. |
是謂轉輪聖王出現世時，便有此七寶流 布世間。 |
This means that when the Holy Wheel-turning King appears in the world, these seven treasures will spread throughout the world. |
「若如來出現世間時，便有七覺意 寶出現世間。 |
"When the Tathagata appears in the world, the Seven Treasures of Enlightenment will appear in the world. |
云何為七？ |
Why is seven? |
所謂念覺意、法覺 意、精進覺意、喜覺意、猗覺意、定覺意、護覺 意，出現於世。 |
The so-called awareness of mindfulness, awareness of Dharma, awareness of energy, awareness of joy, awareness of joy, awareness of concentration, and awareness of protection appear in the world. |
若如來出現世間時，便有此 七覺意寶出現世間。 |
If the Tathagata appears in the world, these seven jewels of enlightenment will appear in the world. |
是故，諸比丘！當求 方便，修此七覺意。 |
Therefore, monks! You should seek convenience and cultivate these seven consciousnesses. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
39.8 （八）輪 |
39.8 (eight) rounds |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若轉輪聖王出現世 間，爾時便選擇好地而起城郭，東、西十二 由旬，南、北七由旬，土地豐熟，快樂不可言。 |
"If the Holy Wheel-turning King appears in the world, then he will choose a good land and build a city, twelve leagues east and west, and seven leagues south and north. The land will be rich and ripe, and he will be happy beyond words. |
爾時，彼城外郭，七重圍繞，七寶廁其間。 |
At that time, the outer walls of that city were surrounded by seven layers of walls, with seven treasure toilets in between. |
所 謂七寶者，金、銀、水精、琉璃、琥珀、瑪瑙、 ［王＊車］ 璖，是 謂七寶。 |
The so-called seven treasures are gold, silver, water essence, lapis lazuli, amber, agate, and [king*cart]. These are the seven treasures. |
復有七寶塹遶彼七重，極為深 廣，人所難踰，其間皆有金沙。 |
There are also seven treasure trenches surrounding the seven layers. They are extremely deep and wide and difficult for people to cross. There are golden sands in them. |
復有七寶 樹兼生其間； |
There are also seven precious trees growing among them; |
然彼樹復有七種色，金、銀、水 精、琉璃、 ［王＊車］ 璖、瑪瑙、琥珀。 |
However, the tree has seven colors: gold, silver, water essence, lapis lazuli, [王*车] agate, agate, and amber. |
然彼城中周匝有 七重門，皆悉牢固，亦七寶所造。 |
However, there are seven gates in the middle of the city, all of which are solid and made of seven treasures. |
銀門以金 間施其間，金門以銀間錯其間，水精門 以琉璃間錯其間，琉璃門以水精間錯 其間，瑪瑙門以琥珀間錯其間，甚為快 樂，實不可言。 |
The silver gate is interspersed with gold, the golden gate is interspersed with silver, the water-spirit gate is interspersed with glazed water, the glazed gate is interspersed with water-jelly, and the agate gate is interspersed with amber. It is so happy that it cannot be described. |
然彼城中四面有四浴池，一 一浴池縱廣一由旬，自然有水，金、銀、水精所造。 |
However, there are four bathing pools on all sides of the city, each bathing pool is one league wide in width. Naturally, there is water, made of gold, silver, and water essence. |
銀水池凍，便成銀寶，金池水凍，便成金寶， 然轉輪聖王以此為用。 |
If the water in a silver pond freezes, it will become a silver treasure. If the water in a gold pond freezes, it will turn into a gold treasure. However, the Holy King of Wheel Turning used this. |
「爾時，彼地城中有 七種音聲。 |
"At that time, there were seven kinds of sounds in the city. |
云何為七？ |
Why is seven? |
所謂貝聲、鼓聲、小鼓聲、 鐘聲、細腰鼓聲、舞聲、歌聲，是謂七種聲。 |
The so-called sound of shells, drums, snare drums, bells, slender drums, dancing sounds, and singing sounds are called seven kinds of sounds. |
爾 時，人民以此恒相娛樂。 |
At that time, the people entertained themselves with this constant phase. |
然彼眾生無有寒 溫，亦無飢渴，亦無疾病。 |
However, these living beings have no cold or warmth, no hunger or thirst, and no disease. |
然轉輪聖王在世 遊化，成就此七寶及四神足，無有缺減，終 無亡失。 |
However, the Holy Wheel-turning King has traveled and transformed in this world, and has achieved these seven treasures and four divine feet. There is no shortcoming or loss, and there is no loss in the end. |
轉輪聖王云何成就七寶？ |
How did the Wheel-turning Saint King achieve the Seven Treasures? |
所謂輪 寶、象寶、馬寶、珠寶、玉女寶、居士寶、典兵寶。 |
The so-called wheel treasure, elephant treasure, horse treasure, jewelry, jade girl treasure, layman treasure, and military treasure. |
復 有千子，極為勇猛，能降伏外寇，此閻浮里 地不以刀杖化彼國。」 |
Again, there are a thousand sons who are extremely brave and capable of subduing foreign invaders. The land of Jambuli will not transform other countries with swords and sticks. " |
爾時，有一比丘白世 尊言： |
At that time, there was a bhikkhu who said to the world: |
「轉輪聖王云何成就輪寶？」 |
How did the Holy King of Wheels achieve the Wheel Treasure? |
世尊告曰： |
The World Honored One said: |
「是 時，轉輪聖王十五日清旦沐浴洗頭，在大殿 上玉女圍遶。 |
"At that time, the Holy King Chakravartin took a bath and washed his hair on the 15th day of the Qing Dynasty, surrounded by beautiful ladies in the main hall. |
是時，輪寶千輻具足，從東方 來而在殿前，光曜煌煌，非人所造，去地七 刃，漸漸至王前住。 |
At that time, a wheel of jewels with thousands of spokes came from the east and stood in front of the palace. It was a brilliant light that was not made by man. It went to the ground with seven blades and gradually came to live in front of the king. |
轉輪聖王見已，便作是 說： |
When the Wheel-turning Holy King saw this, he said: |
『吾從舊人邊聞： |
"I heard from an old friend: |
「轉輪王十五日沐浴頭、 手，在殿上坐，是時輪寶自然從東方來在 王前住。」 |
On the fifteenth day, the King of Wheels will bathe his head and hands and sit in the palace. Then the Kalachakra will naturally come from the east and live in front of the King. |
吾今當試此輪寶。』 |
I will try this wheel treasure now. 』 |
是時，轉輪王以 右手執輪寶，而作是說： |
At that time, the Wheel-turning King held the Wheel Jewel in his right hand and said: |
『汝今以法迴轉，莫 以非法。』 |
"Now that you have turned to the Dharma, don't do anything illegal." 』 |
是時，輪寶自然迴轉，又在空中住。 |
At that time, the wheel treasure naturally turned around and stayed in the sky again. |
轉輪聖王復將四部兵，亦在虛空中。 |
The Holy King Chakravartin returned to his four armies and was also in the void. |
是時，輪 寶迴向東方，轉輪聖王亦從寶輪而去。 |
At that time, the wheel-turning treasure returned to the east, and the wheel-turning holy king also left from the wheel. |
若 輪寶住時，是時轉輪聖王所將之眾，亦在 中住。 |
If the Wheel Jewel abides, then all the people commanded by the Wheel-turning Holy King will also abide in it. |
是時，東方粟散王及人民之類，遙見 王來皆悉起迎，又以金鉢盛碎銀，銀鉢盛 碎金，奉上轉輪聖王，而白王言： |
At that time, King Susan and the people of the East saw the king coming from a distance and all stood up to welcome him. They also filled gold bowls with broken silver and silver bowls with broken gold. They presented them to the Holy King of Wheel Turning and said to the king: |
『善來，聖王！ 今此方域人民熾盛，快樂不可稱計，唯願 大王當於中治化！』是時，轉輪聖王告彼民 曰： |
"Come on, Holy King!" Now the people in this area are prosperous, and their happiness is immeasurable. I only hope that the king will rule it! ’ At that time, the Holy Wheel-turning King told the people: |
『汝等當以法治化，莫以非法，亦莫殺生、 竊盜、婬泆，慎莫非法治化。』 |
"You should rule by law, and do not use illegality. You should not kill, steal, or commit adultery. You should be careful not to rule by law." 』 |
是時，輪寶復移 至南方、西方、北方，普綏化人民； |
At that time, the Wheel Treasure again moved to the south, west, and north to popularize the people of Sui; |
還來至王 治處，去地七刃而住。 |
He also came to the place where the king ruled, and went to live in the Seven Blades of the Earth. |
如是，比丘！轉輪聖王 成就此輪寶也。」 |
So, bhikkhu! The Holy King of Wheels has achieved this wheel treasure. " |
是時，比丘白世尊言： |
At that time, the bhikkhu said to the Buddha: |
「轉輪 聖王云何成就象寶？」 |
How did the Holy King turn the wheel and achieve the elephant treasure? |
世尊告曰： |
The World Honored One said: |
「比丘當知， 轉輪聖王於十五日中，沐浴澡洗在大殿上。 |
"Bhikkhus, you should know that on the fifteenth day, the Holy Chakravartin King takes a bath in the main hall. |
是時，象寶從南方來，而有六牙，衣毛極白， 七處齊整，皆以金、銀、珍寶而挍飾之，能飛 行虛空。 |
At that time, the elephant treasure came from the south. It had six teeth, its hair was extremely white, and it was neatly arranged in seven places. It was decorated with gold, silver, and precious stones, and it could fly in the sky. |
爾時，轉輪聖王見已，便作是念： |
At that time, when the Holy King of Chakravartin saw him, he thought as follows: |
『今此 象寶極為殊妙，世之希有，體性柔和，不行卒 暴，我今當試此象寶。』 |
"Now this elephant treasure is extremely wonderful. It is rare in the world. It has a gentle body and cannot be violent. I will try this elephant treasure now." 』 |
是時，轉輪聖王清旦 日欲初出，乘此象寶，遊四海外，治化人民。 |
At that time, the Holy King Chakravartin came out on the first day of the Qing Dynasty. He took advantage of this elephant treasure and traveled around the world to govern the people. |
如是，轉輪聖王成就象寶。」 |
In this way, the Holy King of Wheels turns into an elephant treasure. " |
是時，比丘白世 尊言： |
At that time, Bhikkhu Baishi said: |
「轉輪聖王云何成就馬寶？」 |
How can the Holy King of Wheels achieve Ma Bao? |
世尊告曰： |
The World Honored One said: |
「轉輪聖王出現世時，是時馬寶 從西方來，毛衣極青，尾毛朱光，行不移動， 能飛在虛空，無所罣礙。 |
"When the Holy King Chakravartin appeared in the world, the horse treasure came from the west. His coat was very green, his tail hair was red, he could not move, he could fly in the sky, and he could fly in the sky without any hesitation. |
見已，極懷喜悅： |
Seeing you, I am extremely happy: |
『此馬寶實為殊妙，今當役之，又體性良善， 無有暴疾，吾今當試此馬寶。』 |
"This horse treasure is really wonderful. I will try it now. It has a good body and has no violent diseases. I will try this horse treasure now." 』 |
是時，轉輪聖 王即乘此馬，經四天下，治化人民，還來至 王治處。 |
At that time, the Holy Wheel-turning King rode on this horse, passed through the four heavens, governed the people, and came to the king's place of governance. |
如是，比丘！轉輪聖王成就馬寶。」 |
So, bhikkhu! The Holy King of Chakravartin achieves Ma Bao. " |
比 丘白佛言： |
Bhikkhu said to the Buddha: |
「復以何緣成就珠寶乎？」 |
How can jewelry be made? |
世尊 告曰： |
The World Honored One said: |
「於是，比丘！轉輪聖王出現世時，是時 珠寶從東方來，而有八角，四面有火光， 長一尺六寸，轉輪聖王見已，便作是念： |
"So, Bhikkhu! When the Holy King Chakravartin appeared in the world, the jewel came from the east and had eight anise, with fire on all sides, and was one foot and six inches long. When the Holy King Chakravartin saw it, he thought as follows: |
『此 珠寶極為殊妙，吾今當試之。』 |
"This jewelry is extremely wonderful. I will try it now." 』 |
是時，轉輪聖 王夜半悉集四部之兵，以此摩尼寶舉著 高幢頭，是時光明照彼國界十二由旬。 |
At that time, the Holy Wheel-turning King gathered all the soldiers of the four tribes at midnight, and held the head of a high banner with this mani treasure. At that time, the light shone twelve leagues across the border of that country. |
爾時， 城中人民之類，見此光已，各各自相謂言： |
At that time, when the people in the city saw this light, they each said to each other: |
『日今已出，可理家事。』 |
"The day has come out and you can take care of your family affairs." 』 |
是時，轉輪聖王在殿 上普見人民已，還入宮中。 |
At that time, the Holy King Chakravartin had met the people in the palace and returned to the palace. |
是時，轉輪聖王 持此摩尼舉著宮內，內外悉明，靡不周遍。 |
At that time, the Holy King Chakravartin held this Mani up in the palace, and everything inside and outside was clearly visible. |
如是，比丘！轉輪聖王成就此珠寶也。」 |
So, bhikkhu! The Holy King of Chakravartin accomplished this jewel. " |
爾時， 比丘白佛言： |
At that time, the bhikkhu said to the Buddha: |
「轉輪聖王云何成就玉女寶？」 |
How did the Holy King of Wheels achieve the Jade Girl Treasure? |
世 尊告曰： |
The World Honored One said: |
「比丘當知，若轉輪聖王出現世時， 自然有此玉女寶現，顏貌端政，面如桃華 色，不長不短，不白不黑，體性柔和，不行卒 暴，口氣作憂鉢華香，身作栴檀香。 |
"Bhikkhus, you should know that if the Holy King of Chakravartin appears in the world, there will naturally be this jade girl with a dignified appearance, a face like a peach blossom, neither long nor short, neither white nor black, with a gentle body, not capable of violence, and a bad tone. The incense of flowers in the bowl of sorrow is made, and the incense of sandalwood is made of the body. |
恒侍 從聖王左右，不失時節，常以和顏悅色， 視王顏貌。 |
Constantly serving as a companion to the Holy King, he never loses the season, always looking at the King's appearance with a kind and cheerful look. |
如是，比丘！轉輪聖王成就此玉 女之寶。」 |
So, bhikkhu! The Holy King of Chakravartin has accomplished the treasure of this jade girl. " |
是時，比丘白佛言： |
At that time, the bhikkhu said to the Buddha: |
「轉輪王云何成 就居士寶？」 |
How can the Wheel-turning King achieve the layman's treasure? |
世尊告曰： |
The World Honored One said: |
「於是，比丘！轉輪聖王 出現世時，便有此居士寶出現世間，不長 不短，身體紅色，高才智達，無事不開，又得 天眼通。 |
"So, bhikkhu! When the Holy King Chakravartin appeared in the world, this layman's treasure appeared in the world. It was neither long nor short. It had a red body, was highly intelligent, could understand everything, and had clairvoyance. |
是時，居士來至王所，而白王言： |
At that time, the layman came to the king's residence and said to the king: |
『唯 願聖王延壽無窮！若王欲須金、銀、珍寶者， 盡當供給。』 |
"May the Holy King live forever!" If the king desires gold, silver, or precious stones, he shall provide them. 』 |
是時，居士以天眼觀有寶藏者、 無寶藏者，皆悉見之，王有所須寶，隨時給 施。 |
At that time, the layman used his celestial eyes to observe whether there were treasures or not. He could see them clearly. If the king had any treasures, he could give them to him at any time. |
是時，轉輪聖王欲試彼居士時，便將 此居士度水，未至彼岸，便語居士言： |
At that time, when the Holy Wheel-turning King wanted to test the layman, he took the layman across the water. Before he reached the other shore, he said to the layman: |
『我 今欲須金、銀、珍寶，正爾便辦。』 |
"I want gold, silver, and treasures now, so I will do it if you are right." 』 |
長者報曰： |
The elder reported: |
『前 至岸上當供給。』 |
"Go to the shore to serve as supplies." 』 |
轉輪聖王言： |
The Wheel-turning Saint King said: |
『我今此間須 寶，不須至岸上。』 |
"I need treasure here now, and I don't need to go to the shore." 』 |
是時，居士即前長跪叉手 向水，尋時水中七寶踊出。 |
At that time, the layman knelt forward and crossed his hands towards the water, looking for seven treasures coming out of the water. |
是時，轉輪聖王 語彼長者： |
At that time, the Holy Wheel-turning King said to the elder: |
『止！止！居士，更不須寶。』 |
"end! end! Lay people don’t even need treasures. 』 |
如是，比丘！ 轉輪聖王成就此居士寶也。」 |
So, bhikkhu! The Holy King of Wheels has accomplished this layman's treasure. " |
是時，比丘白佛 言： |
At that time, the bhikkhu said to the Buddha: |
「轉輪聖王云何成就典兵之寶？」 |
How did the Holy King of Wheels achieve the treasure of a standard weapon? |
世尊告 曰： |
The World Honored One said: |
「於是，比丘！轉輪聖王出現世時，便有 此寶，自然來應，聰明蓋世，豫知人情，身體 好色，來至轉輪聖王所，白聖王言： |
"So, bhikkhu! When the Holy King Chakravartin appeared in the world, he had this treasure. He naturally responded. He was extremely intelligent, knew people's feelings, and had a lustful body. When he came to the Holy King Chakravartin, King Bai said: |
『唯願聖 王快自娛樂！若聖王欲須兵眾，正爾給辦， 進止之宜，不失時節。』 |
"I only hope that the Holy King can enjoy himself soon!" If the sage king wants to send troops, he will do it right, proceeding and stopping at the right time, without losing the season. 』 |
是時，典兵寶隨王所 念，運集兵眾，在王左右。 |
At that time, the military treasures were prepared according to the king's wishes, and the troops were gathered at the king's left and right. |
是時，轉輪聖王欲 試典兵寶。 |
At that time, the Wheel-turning Holy King wanted to test the weapon treasure. |
是時，便作是念： |
At that time, just think this: |
『使我兵眾正爾 運集。』 |
"Let our troops gather in good order." 』 |
尋時，兵眾在王門外。 |
When he was looking for him, the soldiers were outside the king's gate. |
若轉輪聖王意欲 使兵眾住便住，進便進。 |
If the wheel-turning sage king wants the soldiers to stay, they will stay and if they enter, they will enter. |
如是，比丘！轉輪聖 王成就此典兵之寶。 |
So, bhikkhu! The Holy King of Chakravartin has accomplished this treasure. |
比丘當知，轉輪聖王 成就此七寶。」 |
Bhikkhus, you should know that the Holy Wheel-turning King has accomplished these seven treasures. " |
是時，彼比丘白世尊言： |
At that time, the bhikkhu said to the Buddha: |
「轉輪 聖王云何成就四神足快得善利？」 |
How can the Holy King of the Wheel turn the four gods so quickly that they can achieve good benefits? |
佛告比 丘： |
The Buddha told Bhikkhu: |
「於是，轉輪聖王顏貌端政，世之希有，出 過世人，猶彼天子無能及者，是謂轉輪聖 王成就此第一神足。 |
"Therefore, the Holy Wheel-turning King has a good appearance and good government, which is rare in the world. He is beyond the reach of other people in the world. It is said that the Holy Wheel-turning King has achieved this first miraculous feat. |
「復次，轉輪聖王聰明蓋 世，無事不練，人中之雄猛，爾時智慧之 豐，無過此轉輪聖王。 |
"Furthermore, the Holy Wheel-turning King is extremely intelligent, and he practices everything. He is the most powerful among men, and his wisdom at this time is unmatched by this Wheel-turning Holy King. |
是謂成就此第二神 足。 |
It means achieving this second divine power. |
「復次，比丘！轉輪聖王無復疾病，身體康強， 所可飲食，自然消化，無便利之患。 |
"Again, Bhikkhu! The Chakravartin King has no disease, is in good health, can eat and drink, digests it naturally, and has no inconvenience. |
是謂， 比丘！轉輪聖王成就此第三之神足。 |
That means, Bhikkhu! The Holy King of Chakravartin has achieved this third level of divine power. |
「復次， 比丘！轉輪聖王受命極長，壽不可計，爾時 人之命，無過轉輪聖王之壽。 |
"Again, Bhikkhu! The Holy Wheel-turning King has a very long life, and his lifespan is incalculable. At that time, no one's life will exceed the life of the Holy Wheel-turning King. |
是謂，比丘！轉 輪聖王成就此第四神足。 |
That’s right, bhikkhu! The Holy King of Chakravartin has accomplished this fourth divine foot. |
是謂，比丘！轉輪聖 王有此四神足。」 |
That’s right, bhikkhu! The wheel-turning holy king has these four divine legs. " |
爾時，彼比丘白佛言： |
At that time, the bhikkhu said to the Buddha: |
「若轉輪 聖王命終之後，為生何處？」 |
If you turn the wheel, where will the Holy King live after his death? |
世尊告曰： |
The World Honored One said: |
「轉輪聖 王命終之後生三十三天，受命千歲。 |
"The Holy Wheel-turning King will live for thirty-three days after his death, and he will live for a thousand years. |
所 以然者，轉輪聖王自不殺生，復教他人使 不殺生； |
Therefore, the wheel-turning sage king himself refrains from killing, and then teaches others not to kill; |
自不竊盜，復教他人使不偷盜； |
If you yourself do not steal, teach others not to steal; |
自不婬泆，復教他人使不行婬； |
If you do not engage in sexual immorality yourself, teach others not to engage in sexual immorality; |
自不妄 語，復教他人使不妄語； |
If you refrain from lying yourself, teach others not to lie; |
自行十善之法， 復教他人使行十善。 |
Learn the ten good deeds on your own and teach others how to do the ten good deeds. |
比丘當知，轉輪聖王 緣此功德，命終之後生三十三天。」 |
Bhikkhus, you should know that due to this merit, the Holy Wheel-turning King will live for thirty-three days after his death. " |
爾時，彼比 丘便作是念： |
At that time, the bhikkhu thought: |
「轉輪聖王甚可貪慕，欲言是 人，復非是人，然其實非天，又施行天事， 受諸妙樂，不墮三惡趣。 |
"The Wheel-turning Saint King is so greedy that he wants to say that he is a human being, but he is not a human being. However, he is actually not a heaven. He performs heavenly things, receives all kinds of wonderful happiness, and does not fall into the three lower realms. |
若我今日持戒勇 猛，所有之福，使將來之世得作轉輪聖王 者，不亦快哉！」 |
If I uphold the precepts and act bravely today, the blessings I will receive will enable me to become a wheel-turning holy king in the future life, how wonderful it will be! " |
爾時，世尊知彼比丘心中所 念，告彼比丘曰： |
At that time, the World-Honored One knew what was in that bhikkhu's mind and told him: |
「今在如來前勿作是念。 |
"Don't think like this now in the presence of the Tathagata. |
所以然者，轉輪聖王雖成就七寶，有四神 足，無能及者，猶不免三惡之趣： |
Therefore, even though the Holy Wheel-turning King has achieved the Seven Jewels and has the four divine powers, those who are unable to achieve them will still suffer from the three evils: |
地獄、畜生、 餓鬼之道。 |
The path of hell, animals, and hungry ghosts. |
所以然者，轉輪聖王不得四禪、 四神足，不得四諦，由此因緣，復墮三惡趣。 |
Therefore, the wheel-turning sage king cannot achieve the four jhanas, the four spiritual levels, and the four truths. Due to this, he will fall into the three lower realms again. |
人身甚為難得，遭值八難，求出甚難； |
The human body is very rare, it is worth eight tribulations, and it is very difficult to find it; |
生正 國中，亦復不易； |
It is not easy to be born in a righteous country; |
求善良友，亦復不易； |
It is not easy to find kind friends; |
欲 與善知識相遇，亦復不易； |
It is not easy to meet a good teacher; |
欲從如來法中 學道者，亦復難遇； |
Those who want to learn from the Tathagata's Dharma are also hard to find; |
如來出現，甚不可遭； |
When the Tathagata appears, it is extremely unforgivable; |
所 演法教，亦復如是，解脫、四諦及四非常，實 不可得聞。 |
The same is true of the teachings performed. Liberation, the Four Noble Truths and the Four Abnormalities cannot actually be heard. |
轉輪聖王於此四法，亦不得 究竟。 |
Even the wheel-turning sage king cannot understand these four dharma to the end. |
若，比丘！如來出現世時，便有此七寶 出現世間，如來七覺意寶，至邊究竟，天、人 所譽。 |
If, bhikkhu! When the Tathagata appeared in the world, these seven treasures appeared in the world. The seven treasures of the Tathagata's enlightenment reached the extreme end and were praised by heaven and man. |
比丘今日善修梵行，於此現身得盡 苦際，用此轉輪聖王七寶乎？」 |
Bhikkhu, who practices the holy life well today and appears here to end suffering, will he use the Seven Jewels of the Wheel-turning Holy King? " |
爾時，彼比丘 聞如來如是之教，在閑靜之處，思惟道教， 所以族姓子，剃除鬚髮，出家學道，欲修無 上正業： |
At that time, the bhikkhu, having heard the teachings of the Tathagata, was meditating on the Taoism in a quiet place, so he shaved off his beard and hair, became a monk, and studied Taoism, hoping to cultivate the supreme righteousness: |
生死已盡，梵行已立，所作已辦，更不 復受有，如實知之。 |
Birth and death have ended, the holy life has been established, and what has been done has been accomplished. There is no longer any need to experience existence and to know it as it really is. |
爾時，彼比丘便成羅 漢。 |
At that time, that bhikkhu became an Arhat. |
爾時，彼比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhu heard what the Buddha said and followed it with joy. |
39.9 （九）婆蜜 |
39.9 (9) Po Mi |
聞如是： |
Heard this: |
一時，尊者童真迦葉在舍衛國晝 闇園中。 |
At one time, the venerable childlike Kassapa was in the day-dark garden of Savatthi State. |
是時，迦葉夜半而經行。 |
At that time, Kasyapa was walking in the middle of the night. |
爾時，有天來 至迦葉所，在虛空中語迦葉言： |
At that time, a heaven came to Kassapa and spoke to Kassapa in the sky: |
「比丘當知， 此舍夜便有烟，晝日火然。 |
"Bhikkhus, you should know that this house is filled with smoke at night and fire by day. |
婆羅門語智者曰： |
The wise Brahman said: |
『汝今持刀鑿山，當鑿山時，必當見有 負物，當拔濟之。 |
"You are now holding a knife to carve out the mountain. When you are carving out the mountain, you will definitely see something that is carrying something, and you should pull it out and help it." |
汝當鑿山，當鑿山時，必 當見山，汝今當捨山。 |
When you are cutting the mountain, you must see the mountain. Now you must abandon the mountain. |
汝今當鑿山，當鑿 山時，必見蝦蟇，今當捨蝦蟇。 |
Now you are digging into the mountain. When you are digging into the mountain, you will definitely see shrimps and frogs. Now you have to give up the shrimps and frogs. |
汝今當鑿 山，當鑿山時，當見肉聚，已見肉聚，當捨 離之。 |
Now you are cutting the mountain. When you are cutting the mountain, you should see the gathering of flesh. If you have seen the gathering of flesh, you should abandon it. |
汝今當鑿山，當鑿山時，當見枷，已 見枷，便捨離之。 |
Now you are cutting the mountain. When you are cutting the mountain, you will see the shackles. Once you see the shackles, you will abandon them. |
汝今當鑿山，已鑿山，當 見二道，已見二道，當捨離之。 |
Now you are trying to carve out the mountain. Once you are carving out the mountain, you should see the two ways. Having seen the two ways, you should abandon it. |
汝今當鑿 山，已鑿山，當見樹枝，已見樹枝，當捨 離之。 |
Now you are cutting the mountain. When you have cut the mountain, you should see the branches. When you see the branches, you should abandon them. |
汝今當鑿山，已鑿山，見龍，已見龍， 勿共語，當自歸命，慕令得所。』 |
Now you are going to dig into the mountain. You have already dug into the mountain. You have seen the dragon. You have seen the dragon. Do not talk to each other. You should return to your destiny and seek to find the place you commanded. 』 |
比丘！當善 思念此義； |
Bhikkhu! Be good and think about this meaning; |
設不解者，便往至舍衛城，到世 尊所，而問此義。 |
If you don't understand it, go to Savatthi City and go to the Blessed One's residence and ask about its meaning. |
若如來有所說 者 ，善念行之。 |
If the Tathagata has said it, then act with good thoughts. |
所以然者，我今亦不見有人、沙門、婆羅門、 魔、若魔天能解此義者，除如來及如來弟 子。 |
Therefore, I do not see anyone, ascetic, brahmin, demon, or demon god who can understand this meaning, except the Tathagata and his disciples. |
若從我聞。」 |
If you hear it from me. " |
是時，迦葉報天曰： |
At that time, Kasyapa reported to heaven and said: |
「此事甚佳。」 |
This is very good. |
爾時，迦葉清旦至世尊所。 |
At that time, Kasyapa came to the Blessed One on the Qing Dynasty. |
到已，頭面禮足，在 一面坐。 |
When you have arrived, you are bowed to your head and face, and sit on one side. |
以此因緣，具白世尊。 |
Due to this cause and condition, I have White World Honored One. |
爾時，迦葉問 世尊曰： |
At that time, Kasyapa asked the World Honored One: |
「今當問如來義，天之所說，何所趣 向？ |
"Today we should ask the Tathagata about the meaning of what Heaven has said. What is the meaning behind it? |
何以故舍夜有烟，晝便火然？ |
Why is there smoke in the house at night and fire in the day? |
何以故名 為婆羅門？ |
Why is it called Brahmin? |
何以故名為智者？ |
Why is he called a wise man? |
又言鑿山 者，其義何所趣向？ |
Also, what is the meaning of "chiseling mountains"? |
言刀者，亦所不解？ |
Those who talk about swords are also puzzled? |
何以 故名為負物？ |
Why is it called a negative thing? |
又言山者，其義云何？ |
Also, what is the meaning of mountains? |
何以故復 言蝦蟇？ |
Why do you keep talking about the shrimp? |
何以故復言肉聚？ |
Why do you talk about meat gathering again? |
何以故復言枷？ |
Why do you keep talking about the yoke? |
何以故復言二道？ |
Why do you repeat the same thing? |
樹枝義其義云何？ |
What is the meaning of the branches? |
何以 故名龍？」 |
Why is it called dragon? " |
世尊告曰： |
The World Honored One said: |
「舍者，即是形體也。 |
"The body is the form. |
四大色 所造，受父母血脈漸漸長大，恒當養食，不 令有乏，是分散法。 |
Created by the four major colors, they gradually grow up through the blood of their parents. They should always be nourished and not let there be any shortage. This is the method of dispersion. |
夜有烟者，眾生之類 心之所念是。 |
If there is smoke at night, this is what all living beings are thinking about. |
晝日火然者，身、口、意所造行 是也。 |
When there is fire during the day, it is the actions of the body, speech, and mind. |
婆羅門者，是阿羅漢也。 |
A Brahmin is an Arhat. |
智者，是學人也。 |
A wise man is a scholar. |
鑿山者，精進之心是也。 |
Those who carve out mountains have a spirit of diligence. |
刀者，智慧是也。 |
The one who wields the sword is also wise. |
負物 者，是五結也。 |
Those who carry things are five knots. |
山者，是憍慢也。 |
Those who are in the mountains are stupid and conceited. |
蝦蟇者，瞋恚心 是也。 |
The shrimps and frogs are the result of anger and anger. |
肉聚者，貪欲是也。 |
Those who gather flesh are greedy. |
枷者，五欲是也。 |
The shackles are the five desires. |
二道 者，疑是也。 |
The second way is doubtful. |
樹枝者，是無明也。 |
Those with branches are ignorant. |
龍者，是如來、至 真、等正覺是。 |
The dragon is the Tathagata, the truest and most enlightened being. |
彼天所說，其義如是。 |
This is what Heaven said. |
汝今當 熟思惟，不久當盡有漏。」 |
If you meditate carefully now, you will soon have all your faults. " |
爾時，迦葉受如來 如是之教，在閑靜之處，而自修行，所以 族姓子，剃除鬚髮，出家學道者，欲修梵行： |
At that time, Kasyapa received the Tathagata's teachings and practiced on his own in a quiet place. Therefore, he who is a member of the clan, shaved off his beard and hair, became a monk and learned the Tao, wanted to practice the Brahma life: |
生死已盡，梵行已立，所作已辦，更不復受胎， 如實知之。 |
Birth and death have ended, the holy life has been established, the work has been done, and there is no more conception. Know it as it is. |
爾時，迦葉便成 阿 羅漢。 |
At that time, Kasyapa became an Arhat. |
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. |
39.10 （一〇）七車 |
39.10 (10) Seven cars |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀 竹園所，與大比丘眾五百人俱。 |
At one time, the Buddha was in the Bamboo Garden of Kalanda in Luoyue City, together with five hundred great monks. |
滿願子亦 將五百比丘遊本生處。 |
The son who fulfilled his wish also took five hundred bhikkhus to travel to the place where they were born. |
爾時，世尊於羅閱 城九十日夏坐已，漸漸在人間遊化，來至 舍衛城中祇樹給孤獨園。 |
At that time, the World-Honored One, who had been sitting in the city of Luoyue for ninety days in the summer, gradually wandered around in the human world and came to the Garden of Solitude in the city of Savatthi. |
爾時，眾多比丘各 散在人間，亦來至世尊所。 |
At that time, many bhikkhus scattered among the people and also came to the Blessed One. |
到已，頭面禮足， 在一面坐。 |
When you arrive, you are bowed to your head and face, and sit on one side. |
爾時，世尊問諸比丘： |
At that time, the World-Honored One asked the monks: |
「汝等為在何處夏坐？」 |
Where will you sit in the summer? |
諸比丘對曰： |
The monks said to each other: |
「在本所生處而受夏坐。」 |
I was born in the place where I was born and received the summer seat. |
世尊 告曰： |
The World Honored One said: |
「汝等所生之處比丘之中，能自行阿練 若，復能稱譽阿練若，自行乞食，復教他人 使行乞食，不失時宜，自著補納衣，復教 他人使著補納衣，自修知足，亦復歎譽 知足之行，自行少欲，亦復歎說少欲之 行，自樂閑靜之處，復教他人在閑靜之 處，自守其行，復教他人使守其行，己身戒 具清淨，復教他人使修其戒，己身三昧成 就，復教他人使行三昧，己身智慧成就，復 教他人使行智慧，己身解脫成就，復教他 人使行解脫，己身解脫見慧成就，復教他 人使行此法，身能教化不有厭足，說法無 懈倦。」 |
You are born among the bhikkhus who are able to praise Alianruo by themselves, be able to beg for alms by themselves, teach others how to beg alms, and mend clothes and clothes without losing time, and teach others how to beg alms. Take the clothes, cultivate yourself to be content, also praise and praise the behavior of contentment, have few desires on your own, also praise the behavior of few desires, enjoy yourself in a quiet place, teach others to keep their own behavior in a quiet place, and teach others how to use it. Observe his conduct, keep his own precepts pure, teach others how to practice their precepts, and achieve samadhi in his own body. Re-teach others how to practice samadhi, and achieve wisdom in his own body. Re-teach others how to practice wisdom, and achieve liberation in his own body. Re-teach others Make the practice liberated, see the wisdom and achieve the liberation of your own body, teach others how to practice this method again, the body can teach without getting tired, and the preaching can be done without getting tired. |
爾時，諸比丘白世尊言： |
At that time, the monks said to the World Honored One: |
「比丘滿願子 於此諸比丘中，堪任教化，己身修阿練若 行，亦復歎譽阿練若行，己身著補納衣，少 欲知足，精進勇猛，乞食，樂閑靜之處，戒、三 昧、智慧、解脫、解脫見慧成就，復教他人使 行此法，自能教化，說法無厭足。」 |
Bhikkhu, I have vowed that my son, among all the bhikkhus, is worthy of being taught and transformed. He has cultivated his body and practiced it well, and praised him for his practice. He wears patchwork clothes, is content with few desires, is diligent and courageous, begs for food, and enjoys leisure and tranquility." Where the precepts, samadhi, wisdom, liberation, and emancipation are achieved, and you can teach others how to practice this method again, you will be able to teach and teach endlessly. |
爾時，世尊與諸比丘說微妙法。 |
At that time, the World-Honored One spoke to the monks about the subtle Dharma. |
是時，諸比 丘聞佛說法已，小停左右，便從坐起，遶 佛三匝，便退而去。 |
At that time, after the monks heard the Buddha's sermon, they stopped for a moment, stood up from their seats, walked around the Buddha three times, and then retreated. |
爾時，舍利弗去世尊不 遠，結跏趺坐，正身正意，繫念在前。 |
At that time, Shariputra was not far away from the Buddha. He was sitting in lotus position, with his body and mind upright, and his thoughts in front of him. |
爾時，舍利 弗便作是念： |
At that time, Sariputta thought as follows: |
「今滿願子快得善利。 |
"Now I wish that my son will get good benefits soon. |
所以然 者，諸梵行比丘歎譽其德，然復世尊稱可其 語，亦不逆之。 |
Therefore, it is true that all the monks in the Brahma line praise his virtues, but even if he is honored by his words, he will not go against them. |
我當何日與彼人得共相見， 與其談論？」 |
When will I be able to meet him and talk to him? " |
是時，滿願子於本生處，教化周 訖，漸漸人間教化，來至世尊所，頭面禮足， 在一面坐。 |
At that time, the son who fulfilled his vows had completed his teachings in his own place, and gradually taught and taught in the human world. He came to the place of the World Honored One, bowed his head, his face and his feet, and sat on one side. |
爾時，世尊漸與說法。 |
At that time, the World Honored One gradually began to speak the Dharma. |
是時，滿願 子聞說法已，即從坐起，頭面禮足，便退而 去。 |
At that time, after hearing the Dharma, Manyuanzi stood up from his seat, bowed his head, face, and feet, and then retreated. |
以尼師檀著右肩上，往詣晝闇園中。 |
With the nun holding Tan on his right shoulder, he went to the dark garden of Yishi. |
爾時，有一比丘，遙見滿願子以尼師檀著 右肩上，至彼園中，見已，即往至舍利弗所， 白舍利弗言： |
At that time, a bhikkhu saw in the distance the great-wishful nun, Master Nishiki, holding a nun on his right shoulder. He came to the garden and saw him. Then he went to the place where the relic was placed and said to the relic: |
「世尊常所歎滿願子方至 如來所，從佛聞法，今詣園中，尊者宜知 是時。」 |
The World-Honored One always sighs that the son who fulfills his vows will come to the Tathagata and listen to the Dharma from the Buddha. He is now in the garden. The venerable one should know this time. |
是時，舍利弗聞比丘語，即從坐起，以 尼師檀著右肩上，往至彼園中。 |
At that time, after hearing the bhikkhu's words, Shariputra stood up from his seat, held the nun's nun on his right shoulder, and went to the garden. |
是時，滿願 子在一樹下結跏趺坐，舍利弗亦復在一 樹下端坐思惟。 |
At that time, Manwanzi sat in lotus position under a tree, and Shariputra also sat under a tree and meditated. |
是時，舍利弗便從坐起， 往至滿願子所。 |
At that time, Shariputra stood up from his seat and went to the place where his wish was fulfilled. |
到已，共相問訊，在一面坐。 |
When we arrived, we asked each other and sat down together. |
爾時，舍利弗問滿願子曰： |
At that time, Shariputra asked Man Yuanzi: |
「云何，滿願子。 |
"What are you saying, I wish you all the best. |
為 由世尊得修梵行為弟子乎？」 |
Why is it that the World Honored One is able to practice Brahma as a disciple? " |
滿願子報 曰： |
Man Yuan Zi Bao said: |
「如是，如是。」 |
So, so. |
時，舍利弗復問曰： |
At that time, Shariputra asked again: |
「復因世 尊得修清淨戒乎？」 |
Have I been able to practice pure precepts again because of the World Honored One? |
滿願子言： |
The wishful man said: |
「非也。」 |
No. |
舍利弗 言： |
Shariputra said: |
「為由心清淨於如來所，而修梵行乎？」 |
Do you practice the holy life because your mind is pure in the Tathagata? |
滿願子報曰： |
Man Yuanzi reported: |
「非也。」 |
No. |
舍利弗言： |
Shariputra said: |
「為見清淨於 如來所，得修梵行乎？」 |
In order to see the pure place of the Tathagata, do you need to practice the holy life? |
滿願子報曰： |
Man Yuanzi reported: |
「非也。」 |
No. |
舍 利弗言： |
Shariputra said: |
「云何為無猶豫，得修梵行乎？」 |
Why should I practice the holy life without hesitation? |
滿願 子報曰： |
The wish was fulfilled. Zi Bao said: |
「非也。」 |
No. |
舍利弗曰： |
Shariputra said: |
「為由行跡清淨，得 修梵行乎？」 |
Does it mean that because one's conduct is pure, one can practice the holy life? |
滿願子報曰： |
Man Yuanzi reported: |
「非也。」 |
No. |
舍利弗言： |
Shariputra said: |
「云 何於道之中，智修清淨，得修梵行乎？」 |
How can one practice pure wisdom in the Tao and practice Brahma? |
滿 願子報曰： |
Man Yuanzi reported: |
「非也。」 |
No. |
舍利弗言： |
Shariputra said: |
「云何知見清淨， 得修梵行乎？」 |
How do you know that if you see purity, you can practice the holy life? |
滿願子報曰： |
Man Yuanzi reported: |
「非也。」 |
No. |
舍利弗言： |
Shariputra said: |
「我今所問，於如來所，得修梵行乎？ |
"My question now is, is it possible to practice the holy life in the place of the Tathagata? |
汝復報 吾言： |
You will retaliate and I will say: |
『如是。』 |
"That's right. 』 |
吾復問，智慧、心清淨，道知見清 淨，得修梵行耶？ |
I ask again, if one has pure wisdom, a pure mind, and pure knowledge and vision, can he practice the holy life? |
汝復言： |
You replied: |
『非也。』 |
"No." 』 |
汝今云何 於如來所，得修梵行耶？」 |
Now, how come you are able to practice the holy life in the Tathagata's place? " |
滿願子報曰： |
Man Yuanzi reported: |
「戒清 淨義者，能使心清淨，心清淨義者，能使見清 淨，見清淨義者，能使無猶豫清淨，無猶豫 清淨義者，能使行跡清淨，行跡清淨義者，能 使道清淨，道清淨義者，能使知見清淨，知見 清淨義者，能使入涅槃義，是謂於如來所 得修梵行。」 |
The pure meaning of precepts can make the heart pure. The pure meaning of the heart can make the sight pure. The pure meaning of the sight can make it pure without hesitation. The pure meaning without hesitation can make the deeds pure. The pure deeds can make the deeds pure. The Tao is pure, and the Tao is pure and has pure meaning, which can make knowledge and seeing pure, and knowledge and seeing has pure meaning, which can lead to the meaning of Nirvana. This is called the practice of Brahma through the Tathagata. |
舍利弗言： |
Shariputra said: |
「汝今所說義，何所趣 向？」 |
What is the meaning of what you are saying now? |
滿願子言： |
The wishful man said: |
「我今當引譬喻解此義，智者 以譬喻解此義，智者自寤。 |
"Now I will explain this meaning with an analogy. A wise person will use an analogy to explain this meaning. A wise person will make his own mistakes. |
猶如今日波 斯匿王，從舍衛城至婆祇國，兩國中間布 七乘車。 |
Just like today, when King Pashnadi traveled from Savatthi to the state of Pajja, he spread out seven chariots between the two countries. |
是時，波斯匿王出城先乘一車，至 第二車，即乘第二車，復捨第一車，小復前行， 乘第三車而捨第二車，小復前行，乘第四 車而捨第三車，小復前行，乘第五車而捨 第四車，又復前行，乘第六車而捨第五車， 又復前行，乘第七車而捨第六車，入婆 祇國。 |
At that time, when King Pasenadi came out of the city, he first took one car, then got to the second car, then he got on the second car, then left the first car, Xiaofu went forward, took the third car, left the second car, Xiaofu went forward, and took the second car. Riding on the fourth cart and abandoning the third cart, Xiao resumed going forward, riding on the fifth cart and abandoning the fourth cart, then going forward again, riding on the sixth cart and abandoning the fifth cart, then going forward again, riding on the seventh cart and abandoning it. The sixth car enters the country of Po Zhi. |
是時，波斯匿王以至宮中。 |
At that time, King Pasenadi came to the palace. |
設有人問： |
Someone asked: |
『大王今日為乘何等車來至此宮？』 |
"What kind of carriage did your Majesty take to come to this palace today?" 』 |
彼王欲 何報。」 |
What retribution does the king want? " |
舍利弗報言： |
Shariputra reported: |
「設當有人問者，當如是 報曰： |
“If someone asks you, you should report like this: |
『吾出舍衛城，先乘第一車至第二車， 復捨第二車乘第三車，復捨第三車乘 第四車，復捨第四車乘第五車，復捨第 五車乘第六車，復捨第六車乘第七車， 至婆祇國。』 |
"When I left Savatthi, I took the first car to the second car, then I took the second car to the third car, then I went to the third car and got to the fourth car, I went back to the fourth car and got to the fifth car, and then I went to the fifth car. After taking five cars and taking the sixth car, he left the sixth car and took the seventh car, and arrived at the country of Bozhi. 』 |
所以然者，皆由前車至第二 車，展轉相因，得至彼國。 |
Therefore, they all go from the front car to the second car, and then they reach the other country. |
設有人問者，應當 作是報之。」 |
If someone asks you, you should respond accordingly. " |
滿 願 子報曰： |
Man Yuanzi reported: |
「戒清淨義，亦復如 是。 |
"The pure meaning of precepts is also the same. |
由心清淨，得見清淨，由見清淨，得至 除猶豫清淨，由無猶豫義，得至行跡清淨， 由行跡清淨義，得至道清淨，由道清淨義， 得至知見清淨，由知見清淨義，得至涅槃 義，於如來所得修梵行。 |
From the purity of mind, one can see purity. From the purity of view, one can get the purity of elimination of hesitation. From the purity of mind, one can get the purity of deeds. From the purity of deeds, one can obtain the purity of the path. From the purity of the path, one can obtain the purity of knowledge and view. Know and see the pure meaning, obtain the meaning of Nirvana, and practice the holy life as gained by the Tathagata. |
所以然者，戒清 淨義者，是受入之貌，然如來說使除受入， 心清淨義亦是受入之貌，然如來說除受入， 乃至知見之義亦是受入，如來說除受入，乃 至涅槃。 |
Therefore, the pure meaning of precepts is the appearance of acceptance. However, the Tathagata says that the meaning of elimination of acceptance is also the appearance of acceptance. However, the Tathagata says the elimination of acceptance, even the meaning of knowledge and view is also the appearance of acceptance. The Tathagata says the elimination of acceptance, even Nirvana. |
如來所得修梵行。 |
The Tathagata attains the holy life. |
若當戒清淨，於 如來所得修梵行者，凡夫之人亦當取滅 度。 |
If the precepts should be pure and those who practice Brahma as attained by the Tathagata, ordinary people should also achieve the state of annihilation. |
所以然者，凡夫之人亦有此戒法，世尊 所說者，以次成道，得至涅槃界，非獨戒清 淨，得至滅度。 |
Therefore, ordinary people also have this precepts. What the World-Honored One has said can lead to enlightenment and the realm of Nirvana. It is not only the purity of precepts that leads to annihilation. |
猶如有欲上七重樓上，要 當以次而至。 |
Just like if you want to go up to the seventh floor of a building, you should do it one by one. |
戒清淨義，亦復如是。 |
The same is true for the pure meaning of precepts. |
漸漸至 心，由心至見，由見至無猶豫，由無猶 豫淨至於行跡，由淨行跡得至於道， 由於淨道得至知見，由淨知見得至涅 槃。」 |
Gradually reaching the heart, from the heart to seeing, from seeing to no hesitation, from no hesitation to pure deeds, from pure deeds to the path, from the pure path to knowing and seeing, from pure knowing and seeing to nirvana. " |
是時，舍利弗即稱： |
At that time, Shariputra said: |
「善哉！善哉！快說此義， 汝今為名何等？ |
Excellent! Excellent! Now tell me this meaning. What is your name now? |
諸比丘梵行之人，稱汝何 等號？」 |
Bhikkhus who are practicing the holy life, what is your name? " |
滿願子言： |
The wishful man said: |
「我今名為滿願子，母姓 彌多那尼。」 |
My current name is Man Yuanzi, and my mother's surname is Midonani. |
舍利弗言： |
Shariputra said: |
「善哉！善哉！滿願子！ 賢聖法中實無等倫，懷抱甘露，演布無 窮，我今所問甚深之義，汝盡演說。 |
Excellent! Excellent! Wish-fulfilling son! The Dharma of the sages and sages is truly incomparable. It embraces the nectar and spreads it endlessly. You can explain the profound meaning of what I am asking you now. |
設當 諸梵行人以首戴行世間，猶不能得報 其恩。 |
Suppose all Brahma practitioners wear their heads while walking around the world, they will not be able to repay their kindness. |
其有來親近問訊者，彼人快得善利， 我今亦得其善利，承受其教。」 |
Someone came close to him and inquired, and he quickly gained good benefits. Now I have also gained good benefits from him and accepted his teachings. " |
滿願子報曰： |
Man Yuanzi reported: |
「善哉！善哉！如汝所言。 |
"Good! Good! Just as you said. |
汝今為名何等？ |
What is your name now? |
諸比 丘為何等號？」 |
Why do monks have equal numbers? " |
舍利弗報曰： |
Shariputra reported: |
「我名憂波 提舍，母名舍利，諸比丘號吾為舍利弗。」 |
My name is Umbātissa, my mother's name is Shariputra, and all the bhikkhus call me Shariputra. |
滿願子言： |
The wishful man said: |
「我今與大人共論，先亦不知法 之大主來至此間，設當知尊者舍利弗來 至此者，亦無此辯共相酬答，然尊問此甚 深之義，尋時發遣。 |
"I am discussing this with you sir. I did not know that the great master of the Dharma was coming here. If I knew that the venerable Sariputta was coming here, I would not be able to argue with you. However, if you ask about this profound meaning, I will send it when the time comes. . |
善哉！舍利弗！佛弟子中 最為上首，恒以甘露法味而自娛樂，設當 諸梵行人，以首戴尊者舍利弗行世間，從 歲至歲，猶不能報斯須之恩。 |
How good! Shariputra! The most superior among the disciples of the Buddha, he always entertains himself with the taste of nectar and Dharma. Suppose all the Brahma practitioners walk around the world with the Venerable Shariputra on their heads, from year to year, they still cannot repay this kindness. |
其有眾生 來問訊尊者、親近者，彼人快得善利，我等 亦快得善利。」 |
There are sentient beings who come to inquire about the venerable ones and those who are close to him. Those people will quickly gain good benefits, and we will also quickly gain good benefits. " |
爾時，二賢在彼園共如是論 議。 |
At that time, the two wise men were discussing this in the other garden. |
是時，二人各聞所說，歡喜奉行。 |
At that time, both of them heard what was said and followed it happily. |
等法及晝度 水及城郭喻 |
Waiting for Dharma and Daylight, Water and City, Metaphor |
識、均頭、二輪 波蜜及七車 |
Consciousness, Juntou, Two Chakras, Bami and Seven Chariots |
增壹阿含經卷第三十三 |
Addition to the Agama Sutra Volume 33 |
40.1 （一） |
40.1 (1) |
增壹阿含經卷第三十四 |
The Thirty-Fourth Volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，眾多比丘食後皆集普會講堂，作 如是論議： |
At that time, many monks gathered in the general meeting hall after eating and discussed as follows: |
「此須彌山極為廣大，非眾山 之所及，甚奇！甚特！高廣極峻。 |
"This Mount Sumeru is extremely vast, beyond the reach of other mountains. It's so strange! It's so special! It's so high, so wide, so steep. |
如是，不久 當復壞敗，無有遺餘，依須彌山更有大山， 亦復壞敗。」 |
In this way, it will soon be ruined again, with nothing left, and there will be even bigger mountains based on Mount Sumeru, which will also be ruined again. " |
爾時，世尊以天耳聞眾多比丘而 作是論，即從座起，往至彼講堂所，即就 坐。 |
At that time, the World-Honored One heard many monks making these remarks with his heavenly ears. He got up from his seat, went to the lecture hall, and sat down. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等在此為何等 論？ |
"What are you talking about here? |
欲何所施行？」 |
What do you want to do? " |
諸比丘對曰： |
The monks said to each other: |
「諸人集此，論 其法事，向所論說，皆自如法。」 |
Everyone gathers here to discuss the Dharma, and everything they discuss is in accordance with the Dharma. |
世尊告曰： |
The World Honored One said: |
「善 哉！比丘！汝等出家正應法論，亦復不捨賢 聖默然。 |
"Excellent, bhikkhu! You have become a monk and have followed the teachings of the Dharma correctly, and you have never abandoned the virtuous and sagely silence. |
所以然者。 |
So it is. |
若比丘集聚一處，當施 行二事。 |
If monks gather together in one place, they should perform two things. |
云何為二？ |
Why is the cloud two? |
一者當共法論，二者當 賢聖默然。 |
One should share the Dharma theory, and the other should be silent and virtuous. |
汝等論此二事，終獲安隱，不失 時宜。 |
By discussing these two matters, you will finally find peace and tranquility without losing the appropriateness of the time. |
汝等向者，作何等如法之義？」 |
What kind of righteousness do you have towards those who follow the law? " |
諸比丘 對曰： |
The monks replied: |
「今眾多比丘來集此堂，作如是論議： |
"Now many monks have gathered here to discuss this: |
『甚奇！甚特！此須彌山極高廣大，然此須彌山 如是不久當復敗壞，及諸四面鐵圍山亦 當如是壞敗。』 |
"It's amazing! Shit! This Mount Sumeru is extremely high and vast. However, this Mount Sumeru will soon be destroyed again, and the mountains surrounded by iron on all sides will also be destroyed in the same way. 』 |
向者，集此作如法論也。」 |
Xiang Zhe, the collection of this work is like Dharma theory. " |
世尊 告曰： |
The World Honored One said: |
「汝等欲聞此世間境界壞敗之變乎？」 |
Do you want to hear about the changes in the state of this world's corruption? |
諸比丘白佛言： |
The monks said to the Buddha: |
「今正是時，唯願世尊以時演 說，使眾生之類心得解脫。」 |
Now is the right time. I only hope that the World-Honored One will speak at the right time so that all sentient beings can be liberated. |
世尊告諸比丘 曰： |
The World-Honored One told the monks: |
「汝等善思念之，藏在心懷。」 |
You may think of it well and keep it in your heart. |
諸比丘對 曰： |
The monks said to him: |
「如是。 |
"That's right. |
世尊！」爾時，諸比丘從佛受教。 |
World Honored One! "At that time, the monks received instruction from the Buddha. |
世尊 告曰： |
The World Honored One said: |
「須彌山者極為廣大，非眾山所及。 |
"Mount Sumeru is extremely vast and cannot be reached by other mountains. |
若 比丘欲知須彌山，出水上高八萬四千由 旬，入水亦深八萬四千由旬。 |
If a bhikkhu wishes to know Mount Sumeru, the water is 84,000 leagues high when it comes out, and the water is also 84,000 leagues deep when it enters. |
然須彌山四種 寶所造： |
However, Mount Sumeru is made of four kinds of treasures: |
金、銀、水精、琉璃； |
Gold, silver, water essence, colored glaze; |
又有四角，亦四種所 造： |
There are also four corners, also made of four kinds: |
金、銀、水精、琉璃； |
Gold, silver, water essence, colored glaze; |
金城銀郭，銀城金郭，水 精城琉璃郭，琉璃城水精郭。 |
The city of gold is silver, the city of silver is gold, the city of water is glazed, the city of glazed is water. |
然須彌山上 有五種天在彼居止，皆由宿緣而住彼 間。 |
However, on Mount Sumeru there are five types of heavens that reside there, all of them living there due to fate. |
云何為五？ |
Why is the cloud five? |
所謂彼銀城中，有細脚天在 彼居止； |
It is said that in that silver city, there is a thin-footed sky living there; |
彼金城中，有尸利沙天在彼居止； |
In that golden city, there was a corpse called Shatian, who lived there; |
水精城中，有歡悅天在彼居止； |
In the water-spirited city, there is a heaven of joy dwelling there; |
琉璃城中， 有力盛天在彼居止； |
In the city of glazed glass, the mighty and powerful Heaven dwells there; |
金、銀城中間，毘沙門 天王在彼居住，將諸閱叉不可稱計。 |
In the middle of the city of gold and silver, the heavenly king Bishamon lives there, and he can't be counted on to control them all. |
金城、 水精城中間，有毘留博叉天王，將諸龍神 在彼居止； |
Between the Golden City and the Shuijing City, there is the Heavenly King Virubosha, who keeps all the dragons and gods there. |
水精城、琉璃城中間，有毘留勒 叉天王在彼居止； |
Between the Shuijing City and the Glazed City, there resides the heavenly King Biliulsha; |
琉璃城、銀城中間，有提 頭賴吒天王在彼居止。 |
Between the Glazed City and the Silver City, there resides the king of Lai Zha, the king of Titou. |
「比丘當知，須彌山 下有阿須倫居止。 |
"Bhikkhus, you should know that Ashulun lives at the foot of Mount Sumeru. |
若阿須倫欲與三十三 天共鬪時，先與細脚天共鬪； |
If Ashulun wants to join the Thirty-three Heavens, he must first join the Thin Leg Heaven; |
設得勝，復 至金城與尸利沙天共鬪； |
If he wins, he will return to the Golden City and join the corpses in the sand sky; |
已勝尸利沙天， 復至水精城與歡悅天共鬪； |
Having defeated Shili Shatian, he returned to Shuijing City to join Huanyue Tian; |
已勝彼，復 至琉璃城； |
Having defeated him, he returned to Liuli City; |
已勝彼天，便共三十三天共鬪。 |
Having conquered that heaven, we set out together for a total of thirty-three days. |
「比丘當知，須彌山頂三十三天在彼居止，晝 夜照明，光自相照，故致此耳。 |
"Bhikkhus, you should know that the top of Sumeru Mountain has been there for thirty-three days, and it is illuminated day and night, and the light shines on itself, so it is here. |
依須彌山，日月 流行，日天子城郭縱廣五十一由旬，月天子 城郭縱廣三十九由旬，最大星縱廣一由旬， 最小星縱廣二百步。 |
According to Mount Sumeru, the sun and the moon are popular. The city of the Sun Emperor is fifty-one leagues wide, the city of the Moon Emperor is thirty-nine leagues wide, the largest star is one league wide, and the smallest star is two hundred paces wide. |
須彌山頂東、西、南、北，縱 廣八萬四千由旬，近須彌山南有大鐵圍 山，長八萬四千里，高八萬里。 |
The east, west, south and north of Mount Xumi is 84,000 leagues wide in length. Near the south of Mount Sumeru is a large iron-enclosed mountain, 84,000 miles long and 80,000 miles high. |
又此山表，有尼 彌陀山圍彼山； |
Furthermore, outside this mountain, there is Mount Nimituo, which surrounds that mountain; |
去尼彌陀山，復有山名佉 羅山； |
Going to Nimituo Mountain, there is another mountain named Qiluo Mountain; |
去此山，復更有山名俾沙山； |
Going to this mountain, it is also named Bisha Mountain; |
去此 山，復更有山名馬頭山； |
When you go to this mountain, you will find another mountain named Matou Mountain; |
復更有山名毘 那耶山； |
The mountain was also named Mount Vinaya; |
次毘那耶有山名鐵圍大鐵圍山。 |
There is a mountain in Cibinaya called Tiewei Mountain. |
「鐵 圍中間有八大地獄，一一地獄有十六隔子。 |
"There are eight hells in the middle of the iron fence, and each hell has sixteen compartments. |
然 彼鐵圍山於閻浮里地多所饒益，閻浮里 地設無鐵圍山者，此間恒當臭處。 |
However, the mountains surrounded by iron will be of great benefit to the land of Jambuli. If there is a mountain without iron walls in Jambuli, it will always be a bad place. |
鐵圍山 表有香積山，香積山側有八萬四千白象王， 止住彼間，各有六牙，金銀校飾。 |
Outside Tiewei Mountain is Xiangji Mountain, and on the side of Xiangji Mountain are eighty-four thousand white elephant kings, standing there, each with six teeth, decorated with gold and silver. |
彼香山中 有八萬四千窟，諸象在彼居止，皆金、銀、水精、 琉璃所造。 |
There are eighty-four thousand caves in that Fragrant Mountain, where all kinds of elephants live, all made of gold, silver, water essence, and lapis lazuli. |
最上象者，釋提桓因躬自乘之，最 下者，轉輪聖王乘之。 |
The top one is where Shi Tihuan Yin bows and rides on himself, and the bottom one is where the Holy King Chakravartin rides. |
香積山側有摩陀池 水，皆生優鉢蓮華、拘牟頭華，然彼諸象掘 根而食。 |
On the side of Xiangji Mountain is the Motuo Pond, where there are lotus flowers and lotus flowers, but the elephants dig up their roots and eat them. |
摩陀池水側復有山名優闍伽羅， 然彼山皆生若干種草木，鳥狩虫蠡悉在 彼間。 |
There is a mountain named Udajara on the side of the Moda Pond. However, there are several kinds of vegetation growing on that mountain, and birds and insects are all there. |
依彼山，皆有神通得道之人而往彼 間。 |
According to that mountain, there are people who have supernatural powers and have attained the Tao and go there. |
次復有山名般荼婆，次復有山名耆闍 崛山，此是閻浮里地所依之處。 |
The next time there was a mountain named Pandava, and then there was a mountain named Qijijue Mountain. This is where the land of Jambuli rests. |
「比丘當知， 或有是時，若此世間欲壞敗時，然天不降 雨，所種生苗不復長大，諸有小河泉源皆 悉枯竭。 |
"Bhikkhus, you should know that there may be a time when the world is about to deteriorate. However, the sky will not rain, the seeds will no longer grow, and all the rivers and springs will dry up. |
一切諸行皆歸無常，不得久住。 |
All activities are impermanent and cannot last long. |
比 丘當知，或有是時，此四大駛河，所謂恒伽、 私頭、死陀、婆叉，亦復枯竭而無遺餘。 |
Bhikkhus, you should know that sometimes, these four great rivers, called Ganga, Saitou, Sadhu, and Vaksha, will also dry up and nothing will be left. |
如是， 比丘！無常百變，正謂此耳。 |
So, bhikkhu! Impermanence and ever-changing, this is what we call it. |
「比丘！或有是時， 若此世間有二日出時，是時百草樹木皆悉 凋落。 |
"Bhikkhu! Perhaps at this time, if there are two sunrises in this world, all the grass and trees will wither. |
如是，比丘！無常變易，不得久停，是時 諸泉源小水皆悉枯竭。 |
So, bhikkhu! Impermanence changes and cannot stop for a long time. At this time, all springs and small waters will dry up. |
比丘當知，若二日出 時，爾時四大海水百由旬內皆悉枯竭，漸漸 至七百由旬，水自然竭。 |
Bhikkhus, you should know that if the sun rises on the second day, all the water in the four major seas will dry up within a hundred leagues. Gradually, when it reaches seven hundred leagues, the water will naturally dry up. |
「比丘當知，若世間 三日出現時，四大海水千由旬內，水自然 竭，漸漸乃至七千由旬，水自然竭。 |
"Bhikkhus, you should know that if three days appear in the world, the water of the four great seas will naturally be exhausted within a thousand leagues, and gradually it will be exhausted by seven thousand leagues. |
「比丘當知， 若四日出現世時，四大海水深千由旬在。 |
"Bhikkhus, you should know that if the four days appear in the world, the four oceans will be a thousand leagues deep. |
如 是，比丘！一切諸行皆悉無常，不得久住。 |
If so, bhikkhu! All activities are impermanent and cannot last long. |
「比 丘當知，或有是時。 |
"Bhikkhus, you should know that this may happen. |
若世間有五日出時，是 時四大海水，餘有七百由旬水，漸漸至百由 旬。 |
If there were five sunrises in the world, at that time there would be seven hundred yojanas of water in the four great seas, and gradually it would become a hundred yojanas. |
比丘當知，若五日出時，是時海水一由旬 在，漸漸水竭而無遺餘。 |
Bhikkhus, you should know that if the fifth sun rises, the sea water will be there for a yojana, and gradually it will be exhausted and nothing will be left. |
若五日出時，餘正 有七尺水在，五日出時，海水盡竭無有遺 餘。 |
If the sun rises on the fifth day, there will still be seven feet of water. When the sun rises on the fifth day, there will be no sea water left. |
比丘當知，一切行無常，不得久住。 |
Bhikkhus should know that all actions are impermanent and cannot last long. |
「比丘當 知，或有是時，六日出時，此地厚六萬八千由 旬皆悉烟出，須彌山亦漸漸融壞。 |
"Bhikkhus, you should know that at this time, when the sun rises on the sixth day, all the smoke from this place, which is 68,000 yojanas thick, will gradually melt away. |
若六日出 時，此三千大千國土皆悉融壞，猶如陶家燒 瓦器也。 |
If the sixth sun rises, all the three thousand great lands will be melted and destroyed, just like a pottery house burning earthenware. |
是時，三千大千剎土，亦復如是，洞然 火出，靡不周遍。 |
At that time, the land of the three thousand great thousand lands was like this again, with fire coming out of the hole and spreading everywhere. |
比丘當知，若六日出時，八 大地獄亦復消滅，人民命終。 |
Bhikkhus, you should know that if the sixth sun rises, the eight hells will also disappear and the people will die. |
依須彌山五種 之天，亦復命終，三十三天、豔天，乃至他化自 在天，亦復命終，宮殿皆空。 |
The five kinds of heavens that depend on Mount Xumi will also die again. The thirty-three heavens, the gorgeous sky, and even the other heavens that transform into themselves will also die again. The palaces are all empty. |
若六日出時，是時 須彌山及三千大千剎土，皆悉洞然而無遺 餘。 |
If the sun rises on the sixth day, at that time, Mount Sumeru and the three thousand great lands will all have caves, but nothing will be left. |
如是，比丘！一切行無常，不得久住。 |
So, bhikkhu! Everything is impermanent and cannot last long. |
「比丘 當知，或有是時，若七日出，是時此地雖厚 六萬八千由旬及三千大千剎土，皆悉火起。 |
"Bhikkhus, you should know that at this time, if the seventh sun rises, even though the land here is sixty-eight thousand yojanas thick and three thousand great thousand karmas, all the land will be on fire. |
若 復七日出時，此須彌山漸漸融壞，百千由旬 自然崩落，永無有餘，亦復不見塵烟之分， 況見灰乎！是時，三十三天乃至他化自在天 宮殿，皆悉火然，此間火炎乃至梵天上。 |
If the seventh sun rises again, Mount Sumeru will gradually melt away and naturally collapse for hundreds of thousands of yojanas. There will never be anything left, and there will no longer be dust and smoke, let alone ashes! At that time, the thirty-three days and even the palace of his transformation in the free heaven were all filled with fire, and the flames here even reached the Brahma sky. |
新生 天子在彼天宮者，由來不見劫燒，見此炎 光，普懷恐懼，畏為火所燒。 |
The newly born emperor in that heavenly palace has never seen calamity and burning. When he sees this flaming light, he is filled with fear and is afraid of being burned by fire. |
然彼舊生天子 等曾見劫燒，便來慰勞後生天子： |
However, the emperor who was born in the past had seen the calamity and burned, so he came to comfort the emperor who was born after him: |
『汝等勿 懷恐懼，此火終不來至此間。』 |
"Don't be afraid. This fire will never come here." 』 |
比丘當知， 七日出時，從此間至六天，乃至三千大千 剎土，悉為灰土，亦無形質之兆。 |
Bhikkhus, you should know that when the seventh sun rises, from here to the sixth day, and even to the three thousand great thousand lands, all the land will be dust, and there will be no signs of substance. |
如是，比丘！ 一切行無常，不可久保，皆歸於盡。 |
So, bhikkhu! All actions are impermanent and cannot be maintained for a long time. They will all perish. |
爾時，人民 命終，盡生他方剎土，若生天上。 |
At that time, people will die and be reborn in other lands, as if they were reborn in heaven. |
設復地獄中 眾生宿罪已畢，生天上、若他方剎土； |
Suppose that all sentient beings in hell have completed their past sins and are reborn in heaven, as if they were in another land; |
設彼地 獄眾生罪未畢者，復移至他方剎土。 |
Suppose the sentient beings in that hell whose sins have not been completed will be moved to other lands again. |
比丘當 知。 |
Bhikkhus should know. |
若七日出時，無復日月光明、星宿之兆，是 時日月已滅，無復晝夜。 |
If there is no more light from the sun, moon, or signs of stars when the seventh sun rises, then the sun and moon have gone out, and there is no longer day or night. |
是謂，比丘！由緣報 故，致此壞敗。 |
That’s right, bhikkhu! Due to karma, this failure occurred. |
「比丘復當知，劫還成就時，或 有是時，火還自滅，虛空之中有大雲起，漸 漸降雨。 |
"Bhikkhu, you should know that when the kalpa is completed, or at some time, the fire will extinguish itself, and there will be big clouds in the sky, and it will gradually rain. |
是時，此三千大千剎土，水遍滿其中， 水乃至梵天上。 |
At that time, these three thousand great thousand lands were filled with water, and the water even reached the Brahma sky. |
比丘當知，是時此水漸漸停 住而自消滅。 |
Bhikkhus should know that at this time the water will gradually stop and disappear on its own. |
復有風起，名曰隨嵐，吹此水 聚著一處。 |
Another wind blew up, named Suilan, and blew the water together in one place. |
是時，彼風起千須彌山、千祇彌 陀山、千尼彌陀山、千佉羅山、千伊沙山、千毘那 山、千鐵圍山、千大鐵圍山； |
At that time, the wind blew up the Qianxumi Mountain, the Qianjimituo Mountain, the Qiannimitha Mountain, the Qianqilao Mountain, the Qianisha Mountain, the Qianbina Mountain, the Qiantiewei Mountain, and the Qiandatiewei Mountain; |
復生八千地獄， 復生千馬頭山、千香積山、千般荼婆山、千優 闍伽山、千閻浮提、千瞿耶尼、千弗于逮、千欝 單曰； |
Resurrection in the eight thousand hells, rebirth in the Thousand Horse Head Mountains, Thousand Fragrance Mountains, Thousand Bādāva Mountains, Thousand Yojaja Mountains, Thousand Jambudvipas, Thousand Jayanis, Thousands of Buddhas, and Thousands of Nha. |
復生千海水； |
Resurrection in a thousand seas of water; |
復生千四天王宮、千三 十三天、千豔天、千兜術天、千化自在天、千他 化自在天。 |
Resurrect the Thousand Heavenly Palaces, the Thousand Thirteen Heavens, the Thousand Beauty Heavens, the Thousand Dou Shu Heavens, the Thousand Transformation Heavens, and the Thousand Other Transformation Heavens. |
「比丘當知，或有是時，水滅地復 還生。 |
"Bhikkhus, you should know that when it happens, the water will destroy the earth and it will come back to life. |
是時，地上自然有地肥，極為香美，勝 於甘露。 |
At that time, there will naturally be fertilization on the ground, which is extremely fragrant and better than nectar. |
欲知彼地肥氣味，猶如甜蒲桃酒。 |
I want to know that the fat smell of that land is like sweet rose wine. |
比丘當知，或有此時，光音天自相謂言： |
Bhikkhus, you should know that at this time, the Light Sound Heaven may say to you: |
『我 等欲至閻浮提，觀看彼地形還復之時。』 |
"We want to go to Jambudvipa and watch when the land there is restored." 』 |
光 音天子來下世間，見地上有此地肥，便以 指甞著口中而取食之。 |
When Emperor Guangyin came to the world, he saw that there was fat on the ground, so he ate it with his fingers in his mouth. |
是時，天子食地肥 多者，轉無威神，又無光明，身體遂重而生 骨肉，即失神足，不復能飛； |
At that time, if the emperor eats too much fat on the earth, he will lose his power and brightness, and his body will become heavy and full of flesh and bones. |
又彼天子食地 肥少，身體不重，亦復不失神足，亦能在 虛空中飛行。 |
Moreover, the emperor's food was less fat, his body was not heavy, he no longer lost his spiritual foot, and he was able to fly in the air. |
「是時，天子失神足者，皆共呼 哭自相謂言： |
"At that time, the emperor, who was in despair, all cried out together and said to each other: |
『我等今日極為窮厄，復失神足。』 |
"We are extremely poor today and have lost all our strength. 』 |
即住世間，不能復還天上，遂食此地肥。 |
Even if they live in this world and cannot return to heaven, they will eat the fat of this earth. |
各 各相視顏色。 |
Everyone looks at each other. |
彼時天子欲意多者，便成女人， 遂行情欲，共相娛樂。 |
At that time, if the emperor had many desires, he would become a woman, carry out his sexual desires, and have fun with each other. |
是謂，比丘！初世成時， 有此婬法，流布世間，是舊常之法，女人必 出於世； |
That’s right, bhikkhu! When the first world came into being, there was this obscene law that spread in the world. It was the law of the old and normal, and women must come out of the world; |
亦復舊法，非適今也。 |
It is also a restoration of the old method, which is not suitable for today. |
是時，餘光音 天見此天子以墮落，皆來呵罵而告之曰： |
At that time, when Yu Guangyin saw that the emperor had fallen, they all came to scold him and said: |
『汝等何為行此不淨之行？』 |
"Why are you doing this impure thing?" 』 |
是時，眾生復作 是念： |
At that time, all sentient beings thought again: |
『我等當作方便，宜共止宿，使人不見。』 |
"As a matter of convenience, we should stay together so that no one can see you." 』 |
轉轉作屋舍，自覆形體。 |
It turns into a house and covers itself. |
是謂，比丘！有此因 緣，今有屋舍。 |
That’s right, bhikkhu! Due to this reason, there is a house now. |
「比丘當知，或有是時，地肥 自然入地，後轉生粳米，極為鮮淨； |
"Bhikkhus, you should know that when this happens, the fertilizer will naturally enter the ground and then be reborn as japonica rice, which is extremely fresh and pure; |
亦無皮 表，極為香好，令人肥白； |
It also has no skin, is extremely fragrant and makes people fat and white; |
朝收暮生，暮收朝 生。 |
The harvest in the morning is born in the evening, and the harvest in the evening is born in the morning. |
是謂，比丘！爾時始有此粳米之名生。 |
That’s right, bhikkhu! At that time, the name of Japonica rice came into existence. |
比丘！或有是時，人民懈怠不勤生活。 |
Bhikkhu! Sometimes, people are lazy and not diligent in their lives. |
彼人 便作是念： |
That person then thought: |
『我今何為日日收此粳米？ |
Why am I harvesting this japonica rice every day? |
應當 二日一收。』 |
It should be harvested every two days. 』 |
是時，彼人二日一收粳米。 |
At that time, the man harvested japonica rice every two days. |
爾時，人 民展轉懷妊，由此轉有生分。 |
At that time, the people became pregnant and thus became alive. |
「復有眾生 語彼眾生言： |
"There are sentient beings again who speak to other sentient beings: |
『我等共取粳米。』 |
"Let's get japonica rice together. 』 |
是時，彼人報 曰： |
At that time, the other person reported: |
『吾以取二日食糧。』 |
"I will get food for two days." 』 |
此人聞已，復生此念： |
This person heard this and thought again: |
『我當儲四日食糧。』 |
"I should store food for four days." 』 |
即時辦四日食糧。 |
Get food for four days immediately. |
復有 眾生語彼眾生： |
Again, there are sentient beings saying to other sentient beings: |
『可共相將外收粳米。』 |
"You can collect japonica rice from outside." 』 |
此人 報曰： |
This person reported: |
『吾以收四日食糧。』 |
"I will harvest food for four days." 』 |
彼人聞已，便生此 念： |
When the other person heard this, he thought: |
『吾當辦八日食糧。』 |
"I will provide food for eight days." 』 |
即辦八日食儲。 |
That is to say, eight days of food storage. |
爾時， 彼粳米更不復生。 |
At that time, the Japonica rice will no longer grow. |
「是時，眾生各生此念： |
"At that time, all sentient beings have this thought: |
『世間 有大災患，今此粳米遂不如本，今當分此 粳米。』 |
"There are great disasters in the world, and this japonica rice is not as good as it should be. Now it is time to divide this japonica rice." 』 |
即時分粳米。 |
Instantly divide the japonica rice. |
爾時眾生復生此念： |
Then all living beings will be reborn with this thought: |
『我 今可自藏粳米，當盜他粳米。』 |
"Now I can hide the japonica rice from myself, but I should steal the japonica rice from others." 』 |
是時，彼眾生 自藏粳米，便盜他粳米。 |
At that time, those sentient beings hid their own japonica rice and stole the japonica rice from others. |
彼主見盜粳米，語 彼人曰： |
When the master saw the Japonica rice being stolen, he said to the man: |
『汝何故取吾粳米？ |
Why did you take my japonica rice? |
今捨汝罪，後莫 更犯。』 |
I'm sorry for your sin now, and you won't do it again in the future. 』 |
爾時，世間初有此盜心。 |
At that time, this kind of stealing heart first appeared in the world. |
是時，復有眾 生聞此語，復自生念： |
At that time, sentient beings again heard these words and thought: |
『我今可藏此已 粳米，當盜他粳米。』 |
"Now I can hide this japonica rice, but I will steal other japonica rice." 』 |
是時，彼眾生便捨己物， 而取他物。 |
At that time, those living beings will give up their own things and take other things. |
彼主見已，語彼人曰： |
When the master saw this, he said to the man: |
『汝今何為 取我粳米乎？』 |
"Why are you taking my Japonica rice now?" 』 |
然彼人默然不對。 |
However, it is wrong for the other person to remain silent. |
是時，物主即 時手拳相加，自今已後，更莫相侵。 |
At that time, the owners immediately put their hands and fists together, and from now on, they will not invade each other. |
「是時，眾 多人民聞眾生相盜，各共運集，自相謂言： |
"At that time, many people heard that sentient beings were robbing each other, and they gathered together and said to each other: |
『世間有此非法，各共相盜。 |
"There is such illegality in the world, everyone steals from each other. |
今當立守田人， 使守護田。 |
Now we should appoint a field guardian to guard the field. |
其有眾生聰明高才者，當立為 守田主。』 |
There are living beings who are smart and talented, and they should be appointed as the guardians of the land. 』 |
是時，即選擇田主而語之曰： |
At this time, he chose the landowner and said: |
『汝 等當知，世間有此非法竊盜，汝今守田當 雇其直，諸人民來取他粳米者，即懲其 罪。』 |
"You should know that there is such illegal theft in the world. You who are guarding the fields now should hire him. If the people come to take other people's japonica rice, they will be punished." 』 |
爾時，即安田主。 |
At that time, the owner of the land was settled. |
比丘當知，爾時，其守田 者，號為剎利種，皆是舊法，非為非法。」 |
Bhikkhus, you should know that at that time, the person who was guarding the field was named Ksakriya. This was an old law and was not illegal. " |
爾時， 世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「始有剎利種， 姓中之上者， |
"Then there was the Kshatriya race, the one with the best surname, |
聰明高才人， 天人所敬待。 |
Smart and talented people are respected by heaven and man. |
「爾時，其有人民侵他物者，是時剎利取懲 罰之。 |
"At that time, if there are people who invade other people's property, it is time to punish them. |
然復彼人不改其 愆 ，故復犯之。 |
However, the person did not correct his mistake, so he committed it again. |
是時 剎利之主勅作刀杖，取彼人而梟其首。 |
At that time, the Lord of Ksriya ordered him to make a sword and staff, take the person and cut off his head. |
爾 時，世間初有此殺生。 |
At that time, this kind of killing first appeared in the world. |
是時，眾多人民聞此 教令： |
At that time, many people heard this decree: |
『其有竊盜粳米者，剎利主即取殺 之。』 |
"If anyone steals Japonica rice, the Lord Kshatriya will kill him immediately." 』 |
皆懷恐懼，衣毛皆竪，各作草盧於中 坐禪，修其梵行，而一其心，捨離家業、妻子、 兒婦獨靜其志，修於梵行。 |
They were all fearful, their clothes and hair stood on end, they all made grass and grass in the middle, sat in meditation, and practiced the holy life. With one mind, they left their family property, wife, and children alone to calm down their aspirations and practice the holy life. |
因此已來，而 有婆羅門之名姓。 |
Therefore, he has come and has the name of Brahmin. |
是時，便有此二種姓出 現世間。 |
At that time, these two castes appeared in the world. |
「比丘當知，彼時由盜故便有殺生， 由殺故便有刀杖。 |
"Bhikkhus, you should know that at that time, there was killing because of robbing, and there was sword and staff because of killing. |
是時，剎利主告人民曰： |
At that time, Lord Kshatriya told the people: |
『其有端政高才者，當使統此人民。』 |
"If there are people with good governance and talents, they should be able to rule the people." 』 |
又告 之曰： |
He also told him: |
『其有人民竊盜者，使懲其罪。』 |
"There are people who steal and are punished for their crimes." 』 |
爾時， 便有此毘舍種姓，出現於世。 |
At that time, this Vaishya caste appeared in the world. |
「爾時，多有眾 生便生此念： |
"At that time, many sentient beings had this thought: |
『今日眾生之類各共殺生，皆 由業之所致也，今可來往周旋以自生活。』 |
"Today all living beings are killing each other, all due to karma. Now they can go around and live on their own." 』 |
爾時，便有首陀羅種姓，出現世間。」 |
At that time, the Shudra caste appeared in the world. " |
爾時，世尊 便說此偈： |
At that time, the World-Honored One spoke this verse: |
「初有剎利種， 次有婆羅門， |
"First there were the Ksriyas, and next there were the Brahmins. |
第三名毘舍， 次復首陀姓。 |
The third name is Vaishya, and the surname Shutuo is repeated again. |
有此四種姓， 漸漸而相生， |
There are these four castes, gradually arising from each other, |
皆是天身來， 而同為一色。 |
They all come from the heavenly body and are of the same color. |
「比丘當知，爾時，有此殺、盜心，無復有此自 然粳米。 |
"Bhikkhus, you should know that at that time, when there was such killing and stealing of the mind, there would never be such natural japonica rice again. |
「爾時，便有五種穀子： |
"At that time, there were five kinds of millet: |
一者根子，二者莖子，三 者枝子，四者華子，五者果子，及餘所生 之種子，是謂五種之子。 |
The first is the root, the second is the stem, the third is the branch, the fourth is the seed, the fifth is the fruit, and the remaining seeds are called the five kinds of sons. |
皆是他方剎土風 吹使來，取用作種以此自濟。 |
They are all brought by the wind from other places to take the seeds and use them to help themselves. |
如是，比丘！世 間有此瑞應，便有生、老、病、死，致使今日 有五盛陰身，不得盡於苦際，此名為劫成 敗時之變易也。 |
So, bhikkhu! With this auspicious response in the world, there will be birth, aging, illness, and death. As a result, today there are five Yin bodies that cannot be exhausted in suffering. This is called the change of the success or failure of the calamity. |
吾與汝說，諸佛世尊常所 應行，今盡與汝說之。 |
I tell you that all Buddhas and World-Honored Ones should always do what you should do, and I will tell you all about it now. |
當樂閑居靜處，當 念坐禪，勿起懈怠，今不精誠，後悔無益。 |
You should be happy to live in a quiet place and be mindful of sitting in meditation. Don't be lazy. If you are not sincere now, it will be useless to regret. |
此是我之教誨也。」 |
This is my teaching. " |
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. |
40.2 （二） |
40.2 (2) |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
是時，摩竭國王 阿闍世，在群臣中而作是說： |
At that time, Ajasatha, the king of Moga, spoke among the officials and said: |
「此拔祇國 極為熾盛，人民眾多，吾當攻伐，攝彼邦土。」 |
This country is extremely prosperous and has a large number of people. I should attack that country and capture it. |
是時，阿闍世王告婆利迦婆羅門曰： |
At that time, King Ajāsāṇṭṭhāna told the Brahmin Brahika Brahman: |
「汝今 往至世尊所，持吾姓名，往問訊世尊，禮敬 承事云： |
"Now you go to the Blessed One, take my name, go and inquire about the Blessed One, pay homage to the Blessed One, and say: |
『王阿闍世白世尊言： |
"King Ajasabai said: |
「意欲攻伐 拔祇國，為可爾不？」 |
Is it okay to want to attack and conquer a country? |
』設如來有所說者，汝 善思惟，來向吾說。 |
’ Suppose the Tathagata has something to say. If you are good at thinking about it, come and tell me. |
所以然者，如來語終不 有二。」 |
Therefore, the Tathagata’s words are ultimately not dual. " |
是時，婆羅門受王教勅，往至世尊所， 共相問訊，在一面坐。 |
At that time, the Brahmins received the king's instructions and went to the place where the Blessed One was. They asked each other and sat down together. |
是時，婆羅門白佛言： |
At that time, the Brahmin said to the Buddha: |
「王 阿闍世禮敬世尊，承事問訊，又復重白： |
"King Ajasasha paid homage to the Blessed One, took up the matter and inquired about it, and said again and again: |
『意 欲往攻伐拔祇大國。』 |
"I want to conquer a big country." 』 |
先來問佛為可爾 不？」 |
Let me first ask the Buddha whether it is okay or not? " |
爾時，彼婆羅門以衣覆頭脚，著象牙屐， 腰帶利劍，不應說法。 |
At that time, that Brahmin covered his head and feet with robes, wore ivory clogs, and had a sharp sword in his belt, so he should not preach the Dharma. |
是時，世尊告阿難 曰： |
At that time, the World-Honored One told Ananda: |
「若拔祇人民修七法者，終不為外寇所 壞。 |
"If the people practice the Seven Dharmas, they will not be destroyed by foreign invaders. |
云何為七？ |
Why is seven? |
若當拔祇國人民，盡集一處而 不散者，便不為他國所壞，是 謂 初法不 為外寇所敗。 |
If the people of a country are gathered together in one place without being dispersed, they will not be destroyed by other countries. This is called the original method that cannot be defeated by foreign invaders. |
「復次，阿難！拔祇國人上下和 順，拔祇人民不為外人所擒。 |
"Again, Ananda! The people of Bazhu are harmonious and obedient, and the people of Bazhu are not captured by outsiders. |
是謂，阿 難，第二之法不為外寇所壞。 |
This means, Ananda, that the second method cannot be destroyed by foreign invaders. |
「復次，阿難！若 拔祇國人亦不婬他，著他女人色，是謂 第三之法不為外寇所壞。 |
"Again, Ananda! If you pull out a countryman and do not lust after his woman, this means that the third law is not destroyed by foreign invaders. |
「復次，阿難！若拔 祇國不從此間而傳至彼，亦復不從彼間 傳來至此，是謂第四之法不為外寇所壞。 |
"Again, Ananda! If the country is not spread from here to there, and it will no longer be spread from there to here, it means that the fourth dharma cannot be destroyed by foreign invaders. |
「復次，阿難！若拔祇國人供養沙門、婆羅門， 承事禮敬梵行人者，是謂第五之法，是時 便不為外寇所獲。 |
"Again, Ananda! If the people of the country make offerings to ascetics and brahmins, and pay homage to the Brahmins, this is called the fifth dharma. At that time, they will not be captured by foreign invaders. |
「復次，阿難！若拔祇國 人民不貪著他財寶者，是謂第六法不為 外寇所壞。 |
"Again, Ananda! If a country's people do not covet its treasures, this means that the Sixth Dharma will not be destroyed by foreign invaders. |
「復次，阿難！若拔祇國人民皆同 一心，不向神寺，專精其意，便不為外寇 所壞也，是謂第七之法不為外寇所壞。 |
"Again, Ananda! If the people of the country are united in one mind and do not go to the temples and focus on their purpose, then they will not be destroyed by foreign invaders. This means that the seventh dharma will not be destroyed by foreign invaders. |
是 謂，阿難！彼拔祇人修此七法者，終不為外 人所壞。」 |
That’s right, Ananda! Those who practice these seven dharma will not be harmed by outsiders. " |
是時，梵志白佛言： |
At that time, Fanzhi said to the Buddha: |
「設當彼人成就 一法，猶不可壞，何況七法而可壞乎？ |
"Suppose that person has achieved one dharma and it is indestructible. How much more can the seven dharma be destroyed? |
止！止！ 世尊！國事猥多，欲還所止。」 |
end! end! World Honored One! There are many obscene affairs in the country, and you have to stop what you want. " |
爾時，梵志即從 座起而去。 |
At that moment, Brahma Zhi stood up from his seat and left. |
彼梵志不遠，爾時世尊告諸比 丘： |
The Brahma Aspiration was not far away. At that time, the World-Honored One told the monks: |
「我今當說七不退轉法，汝等諦聽！善思 念之。」 |
Now I am going to teach you the seven principles of non-regression. Please listen carefully and meditate on it. |
諸比丘白佛言： |
The monks said to the Buddha: |
「唯然，世尊！」 |
Wei Ran, World Honored One! |
爾時，諸比丘 從佛受教。 |
At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「云何為七不退轉 之法？ |
"What are the seven methods of non-regression? |
比丘當知，若比丘共集一處，皆共和 順，上下相奉，轉進於上，修諸善法而不退 轉，亦不為魔所得便，是謂初法不退轉。 |
Bhikkhus should know that if bhikkhus gather together in one place, they will all be harmonious and obedient, serve each other from top to bottom, and turn to the top, practice good dharma without retreat, and will not be facilitated by demons. This is called the first dharma without retreat. |
「復次，眾僧和合順從其教，轉進於上而不 退轉，不為魔王所壞，是謂第二之法不退 轉也。 |
"Furthermore, when all the monks harmoniously obey his teachings, advance to the higher level without retreating, and are not destroyed by the devil, this means that the second dharma does not retreat. |
「復次，比丘！不著事務，不修世榮，轉 進於上，不為魔天所得其便，是謂第三不 退轉之法也。 |
"Again, bhikkhu! Not being concerned with business, not cultivating worldly glory, turning to the higher level, and not being facilitated by demons and gods, this is the third way of not turning back. |
「復次，比丘！不諷誦雜書，終 日策役其情意，轉進於上，不為魔王得 其便，是謂第四不退轉之法也。 |
"Again, bhikkhu! Do not recite miscellaneous books, control your emotions all day long, turn them to the top, and do not let the devil take advantage of them. This is the fourth method of non-retroversion. |
「復次，比 丘！勤修其法，除去睡眠，恒自警寤，轉進於 上，不為弊魔而得其便，是謂第五不退轉 之法。 |
"Again, Bhikkhu! Practice the Dharma diligently, get rid of sleep, always be alert, and turn to the top. Don't let evil demons take advantage of you. This is the fifth method of non-retrograde. |
「復次，比丘！不學算術，亦不使人習 之，樂閑靜之處，修習其法，轉進於上，不 為弊魔得其便也。 |
"Again, bhikkhu! If you don't learn arithmetic, and don't let others practice it, you will enjoy a quiet place, practice the method, and advance to the top, so that you don't allow evil demons to take advantage of it. |
是謂第六不退轉之 法。 |
This is called the sixth method of no retreat. |
「復次，比丘！起一切世間不可樂想，習於 禪行，忍諸法教，轉進於上，不為魔所得 其便，是謂七不退轉法也。 |
"Again, Bhikkhu! It is undesirable to think of anything in the world, to practice meditation, to endure all teachings, to advance to the higher level, and not to be taken advantage of by demons. This is called the seven-step method of non-regression. |
若有比丘 成就此七法，共和順者，便不為魔得其 便也。」 |
If any bhikkhu accomplishes these seven dharma and is harmonious and obedient, he will not let the devil take advantage of him. " |
爾時，世尊說此偈言： |
At that time, the World-Honored One spoke this verse: |
「除去於事業， 又非思惟亂， |
"Apart from career, it is not disordered thinking. |
設不行此者， 亦不得三昧。 |
If one cannot do this, he will not be able to achieve samadhi. |
能樂於法者， 分別其法義， |
Those who are able to take pleasure in the Dharma discern its meaning, |
比丘樂此行， 便致三昧定。 |
If a bhikkhu enjoys this journey, he will attain samadhi. |
「是故，比丘！當求方便，成此七法。 |
"Therefore, bhikkhu! You should seek expediency to achieve these seven methods. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
40.3 （三） |
40.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說七使，汝等 善思念之。」 |
I will now tell you about the seven envoys. You may think of them well. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」是時，諸 比丘從佛受教。 |
World Honored One! ” At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「云何為七？ |
"Why is the cloud seven? |
一者貪 欲使，二者瞋恚使，三者憍慢使，四者癡使，五 者疑使，六者見使，七者欲世間使。 |
The first is driven by greed, the second is driven by anger, the third is driven by arrogance, the fourth is driven by ignorance, the fifth is driven by doubt, the sixth is driven by seeing, and the seventh is driven by desire for the world. |
是謂，比 丘！有此七使，使眾生之類，永處幽闇，纏結 其身，流轉世間，無有休息，亦不能知生 死根原。 |
That’s right, bhikkhu! With these seven envoys, sentient beings are forever trapped in darkness, entangled in their bodies, wandering around the world without rest, and unable to understand the origin of life and death. |
猶如彼二牛，一黑一白，共同一軛， 共相牽引，不得相遠。 |
Just like those two oxen, one black and one white, sharing the same yoke, pulling each other together and never being far apart. |
此眾生類，亦復如是， 為此貪欲使、無明使所纏結，不得相離，其 餘五使，亦復追從，五使適從，七使亦然。 |
This kind of sentient beings are also like this. They are entangled by greed and ignorance and cannot be separated from each other. The other five angels also follow them. The five angels follow suitably, and the same goes for the seven angels. |
若凡 夫之人，為此七使所縛，流轉生死，不得 解脫，不能知苦之元本。 |
If an ordinary person is bound by these seven causes, he will go through life and death without being able to escape, and he will not be able to understand the origin of suffering. |
「比丘當知，由此 七使，便有三惡趣： |
"Bhikkhus, you should know that from these seven envoys, there are three lower realms: |
地獄、畜生、餓鬼； |
Hell, beasts, hungry ghosts; |
由此七 使，不能得度弊魔境界。 |
Therefore, the seven messengers cannot achieve the realm of evil spirits. |
然此七使之法復 有七藥。 |
However, this method of seven envoys has seven medicines. |
云何為七？ |
Why is seven? |
貪欲使者，念覺意治之； |
Those who are greedy should be cured by mind and awareness; |
瞋恚使者，法覺意治之； |
Those who bring anger and anger will be cured by Dharma Awakening; |
邪見使者，精進覺意 治之； |
Those who have wrong views should be cured by diligent awareness; |
欲世間使者，喜覺意治之； |
If you want to be a messenger in the world, you will be happy and enlightened to rule; |
憍慢使者，猗 覺意治之； |
Those who are arrogant and arrogant will be cured by Yi's awareness; |
疑使者，定覺意治之； |
If there is doubt about the messenger, calm down and resolve it; |
無明使者，護 覺意治之。 |
The messenger of ignorance should be protected and treated with awareness. |
是謂，比丘！此七使用七覺意 治之。 |
That’s right, bhikkhu! This seven uses the seven consciousnesses to cure it. |
「比丘當知，我本未成佛道為菩薩 行，坐道樹下，便生斯念： |
"Bhikkhu, you should know that I have not yet attained the Buddha's path and am walking as a bodhisattva. When I was sitting under the path tree, I thought: |
『欲界眾生為何等 所繫？』 |
"Why are the sentient beings in the Desire Realm bound to this world?" 』 |
復作是念： |
The repetition is to read: |
『此眾生類為七使流轉生 死，永不得解； |
"These types of living beings are the seven types of beings that circulate in life and death and can never be resolved; |
我今亦為此七使所繫，不 得解脫。』 |
Now I am also tied to these seven envoys and cannot be liberated. 』 |
爾時，復作是念： |
At that time, I repeated this thought: |
『此七使為用何治 之？』 |
"What are these seven envoys used to do?" 』 |
復重思惟： |
Think again and again: |
『此七使者當用七覺意治 之，我當思惟七覺意。』 |
"These seven messengers should be governed by the seven enlightened thoughts, and I should meditate on the seven enlightened thoughts." 』 |
思惟七覺意時，有 漏心盡，便得解脫，後成無上正真之道，七 日之中結跏趺坐，重思惟此七覺意。 |
When you meditate on the seven thoughts of enlightenment, you will be liberated if you have all the outflows in your mind. Later, you will achieve the supreme and true path. For seven days, sit in lotus position and think deeply about these seven thoughts of enlightenment. |
是故，諸 比丘！若欲捨七使者，當念修行七覺意法。 |
Therefore, monks! If you want to give up the Seven Envoys, you should practice the Seven Enlightenment Dharma. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
40.4 （四） |
40.4 (four) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有七種之人可事、 可敬，是世間無上福田。 |
"There are seven kinds of people who can be served and respected, which is the unparalleled field of blessing in the world. |
云何為七種人？ |
What are the seven types of people? |
所 謂七人者： |
The so-called seven people: |
一者行慈，二者行悲，三者行喜，四 者行護，五者行空，六者行無想，七者行無 願。 |
The first is kindness, the second is compassion, the third is joy, the fourth is protection, the fifth is emptiness, the sixth is without thought, and the seventh is without wish. |
是謂七種之人可事、可敬，是世間無上 福田。 |
This means that people of the seven categories are useful and respectable, and they are the unparalleled field of blessing in the world. |
所以然者，其有眾生行此七法者， 於現法中獲其果報。」 |
Therefore, if there are living beings who practice these seven dharma, they will receive their results in the present dharma. " |
爾時，阿難白世尊言： |
At that time, Ananda said to the World Honored One: |
「何以故不說須陀洹、斯陀含、阿那含、阿羅漢、 辟支佛、佛，乃說此七事乎？」 |
"Why don't you talk about Sotapanna, Stagama, Anagami, Arhat, Pratyekabuddha, and Buddha, but these seven things?" |
世尊告曰： |
The World Honored One said: |
「行慈 七人其行，與須陀洹乃至佛其事不同； |
"The actions of the seven people who practice kindness are different from those of the Sotapanna and even the Buddha; |
雖 供養須陀洹乃至佛，不現得報； |
Even if you make offerings to the Sotapanna and even the Buddha, you will not receive any reward; |
然供養此 七人者，於現世得報。 |
However, those who support these seven people will be rewarded in this life. |
是故，阿難！當勤加 勇猛成辦七法。 |
That’s why, Ananda! There are seven ways to do it with diligence and bravery. |
如是，阿難！當作是學。」 |
So, Ananda! Think of it as learning. " |
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. |
40.5 （五） |
40.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在毘舍離獼猴池側，與 大比丘眾五百人俱。 |
At one time, the Buddha was at the side of the monkey pond in Vaishali, together with five hundred great monks. |
是時，世尊到時，著衣持 鉢，及將阿難入毘舍離乞食。 |
At that time, the World-Honored One arrived, wearing robes and holding an alms bowl, and took Ananda into Vaishali to beg for alms. |
爾時，毘舍離 城內有大長者名毘羅先，饒財多寶，不可 稱計； |
At that time, there was a great elder named Vasian in the city of Vaisali, who had many treasures and was incalculable. |
然復慳貪無惠施之心，唯食宿福，更 不造新。 |
However, I am greedy and have no intention of giving anything. I only want food and lodging, let alone create new things. |
爾時，彼長者將諸婇女在後宮作 倡伎樂，自相娛樂。 |
At that time, the elder had all the slave girls playing music in the harem to entertain themselves. |
爾時，世尊往詣彼巷，知 而問阿難曰： |
At that time, the World-Honored One went to that alley, knew it, and asked Ananda: |
「今聞作倡伎樂為是何家？」 |
I heard that this is the family that promotes musical instruments. |
阿難白佛： |
Ananda said to the Buddha: |
「是毘羅先長者家。」 |
This is the home of Elder Vastu. |
佛告阿難： |
The Buddha told Ananda: |
「此 長者却後七日命終，當生涕哭地獄中。 |
"This elder will die in seven days and will weep in hell. |
所 以然者，此是常法。 |
So, this is the normal way. |
若斷善根之人，命終之 時，皆生涕哭地獄中。 |
If a person has his good roots cut off, he will end up crying in hell at the end of his life. |
今此長者宿福已盡， 更不造新。」 |
Now the elder's blessings have been exhausted, and there is no new creation. " |
阿難白佛言： |
Ananda said to the Buddha: |
「頗有因緣使此長 者七日不命終乎？」 |
Is there some reason why this elder died after seven days? |
佛告阿難： |
The Buddha told Ananda: |
「無此因緣得 不命終乎！昔所種行，今日已盡，此不可 免。」 |
If you don't have this cause and condition, you will end up dead! All the deeds you have done in the past have come to an end today. This is inevitable. |
阿難白佛： |
Ananda said to the Buddha: |
「頗有方宜令此長者不生 涕哭地獄乎？」 |
Is there a way to make this elder live and cry in hell? |
佛告阿難： |
The Buddha told Ananda: |
「有此方宜可使 長者不入地獄耳。」 |
There is a way to prevent the elders from entering hell. |
阿難白佛言： |
Ananda said to the Buddha: |
「何等因 緣使長者不入地獄？」 |
What reasons prevent the elderly from going to hell? |
佛告阿難： |
The Buddha told Ananda: |
「設此長者 剃除鬚髮，著三法衣，出家學道者，便得免 此罪也。」 |
Suppose this elder shaves off his beard and hair, wears the three dharma robes, and becomes a monk to learn Taoism. He will be exempted from this crime. |
阿難白佛言： |
Ananda said to the Buddha: |
「今我能使此長者出 家學道。」 |
Now I can enable this elder to become a monk and learn Taoism. |
爾時，阿難辭世尊已，往至彼長者 家，在門外立。 |
At that time, Ananda left the Blessed One and went to the elder's house and stood outside the door. |
是時，長者遙見阿難來，即出 奉迎，便請使坐。 |
At that time, when the elder saw Ananda coming from a distance, he went out to greet him and asked him to sit down. |
時，阿難語長者曰： |
At that time, Ananda said to the elder: |
「今我是 一切智人邊聞，然如來今記： |
"Now I, all wise men, have heard this, but the Tathagata now records: |
『汝身却後七 日當身壞命終，生涕哭地獄中。』 |
"Seven days after your death, your body will break down and you will die, crying in hell." 』 |
」 |
|
長者聞已， 即懷恐懼，衣毛皆竪，白阿難曰： |
When the elder heard this, he was filled with fear and the hair on his clothes stood on end. He said to Ananda: |
「頗有此因 緣使七日之中不命終乎？」 |
Is there a reason why I can't die within seven days? |
阿難告曰： |
Ananda said: |
「無此 因緣令七日中得免命終。」 |
There is no such cause and condition to avoid death within seven days. |
長者復白言： |
The elder said again: |
「頗 有因緣我今命終，不生涕哭地獄中乎？」 |
It's quite a fate that my life will end now. Will I end up in hell if I don't cry in tears? |
阿難告曰： |
Ananda said: |
「世尊亦有此教： |
"The World-Honored One also has this teaching: |
『若當長者剃除鬚 髮，著三法衣，出家學道者，便不入地獄中。』 |
"If an elder shaves off his beard and hair, puts on the three dharma robes, becomes a monk and learns Taoism, he will not go to hell." 』 |
汝今可宜出家學道，得到彼岸。」 |
It would be a good idea for you to become a monk now, learn the Tao, and reach the other shore. " |
長者白言： |
The elder said: |
「阿難並在前去，我正爾當往。」 |
"Ananda is going forward, I am on my way." |
是時，阿難便 捨而去。 |
At that time, Ananda left. |
長者便作是念： |
The elder then thought: |
「言七日者猶常為 遠，吾今宜可五欲自娛樂，然後當出家學 道。」 |
Seven days are still far away. Now I should entertain myself with my five desires, and then I should become a monk and learn the Tao. |
是時，阿難明日復至長者家，語長者曰： |
At that time, Ananda returned to the elder's home tomorrow and said to the elder: |
「一日已過，餘有六日在，可時出家。」 |
"One day has passed, and there are six days left. It is time to become a monk." |
長者白 言： |
The elder Bai said: |
「阿難並在前，正爾當尋從。」 |
Ananda is in front of you, you should follow him. |
然彼長者猶故 不去。 |
However, the elder still refused to go. |
是時，阿難二日、三日，乃至六日至長者 家，語長者曰： |
At that time, Ananda came to the elder's house on the second, third, or sixth day, and spoke to the elder: |
「可時出家，後悔無及。 |
"It's time to become a monk, but I regret it so much. |
設不 出家者，今日命終，當生涕哭地獄中。」 |
If you cannot become a monk, your life will end today and you will cry in hell. " |
長者 白阿難曰： |
The elder Bai Ananda said: |
「尊者並在前，正爾當隨後。」 |
Your Majesty, you are in front of me, and you are right behind me. |
阿難 告曰： |
Ananda told: |
「長者！今日以何神足至彼間？ |
"Sir! How can you reach that place today? |
方言先 遣吾耶？ |
Is the dialect sent to me first? |
但今欲共一時俱往。」 |
But now I want to go together. " |
是時，阿難將 此長者往至世尊所，到已，頭面禮足，白佛 言： |
At that time, Ananda took the elder to the place where the World Honored One was. When he arrived, he bowed with his head, face, and feet, and said to the Buddha: |
「今此長者欲得出家學道，唯願如來當 與剃除鬚髮，使得學道。」 |
Now that the elder wants to leave home and learn the Tao, I only hope that the Tathagata will shave off his beard and hair so that he can learn the Tao. |
佛告阿難： |
The Buddha told Ananda: |
「汝今躬 可度此長者。」 |
You bow now to save this elder. |
是時，阿難受佛教勅，即時與 長者剃除鬚髮，教令著三法衣，使學正 法。 |
At that time, Ananda received the Buddhist order and immediately shaved off his beard and hair with the elders, and taught him to wear the three dharma robes so that he could learn the correct Dharma. |
是時，阿難教彼比丘曰： |
At that time, Ananda taught that bhikkhu: |
「汝當念修行，念 佛、念法、念比丘僧、念戒、念施、念天、念休 息、念安般、念身、念死，當修行如是之法。 |
"You should be mindful of practice, be mindful of Buddha, be mindful of Dharma, be mindful of bhikkhu monks, be mindful of precepts, be mindful of giving, be mindful of heaven, be mindful of rest, be mindful of peace, be mindful of body, be mindful of death, and practice this method. |
是謂，比丘！行此十念者，便獲大果報，得甘 露法味。」 |
That’s right, bhikkhu! Those who practice these ten thoughts will receive great retribution and the taste of nectar. " |
是時，毘羅先修行如是法已，即其 日命終，生四天王中。 |
At that time, Vastu had practiced this Dharma, and at the end of his life, he was reborn among the four heavenly kings. |
是時，阿難即闍維彼 身，還至世尊所，頭面禮足，在一面立。 |
At that time, Ananda returned to the Blessed One, with his head, face and feet bowed, and stood on one side. |
爾時， 阿難白世尊言： |
At that time, Ananda said to the World Honored One: |
「向者，比丘毘羅先者今已命 終，為生何處？」 |
Sir, Bhikkhu Vira has died now. Where did he live? |
世尊告曰： |
The World Honored One said: |
「今此比丘命終生 四天王。」 |
This bhikkhu is destined to be the Four Heavenly Kings for the rest of his life. |
阿難白佛言： |
Ananda said to the Buddha: |
「於彼命終當生何 處？」 |
Where will he end up? |
世尊告曰： |
The World Honored One said: |
「於彼命終當生三十三天，展 轉生豔天、兜術天、化自在天、他化自在天，從 彼命終復還來生，乃至四天王中。 |
"During the thirty-three days of his life, he will be reborn in the Yan Tian, the Dou Shu Heaven, the Transformation Heaven, and the Other Transformation Heaven. From that life, he will return to the next life, and even become one of the Four Heavenly Kings. |
是謂，阿難！ 毘羅先比丘七變周旋天人之中，最後得 人身，出家學道，當盡苦際。 |
That’s right, Ananda! Bhikkhu Vassien went through seven transformations among gods and humans, finally attained human body, became a monk and learned Taoism, and faced all the hardships. |
所以然者，斯於 如來有信心故。 |
This is so because the Tathagata has faith. |
「阿難當知，此閻浮提地南 北二萬一千由旬，東西七千由旬，設有人供 養閻浮里地人，其福為多不？」 |
Ananda, you should know that in the land of Jambudvipa, which is twenty-one thousand yojanas from north to south and seven thousand yojanas from east to west, if there are people who support the people of Jambudvipa, how much blessing will they receive? |
阿難白佛言： |
Ananda said to the Buddha: |
「甚多，甚多。 |
"Many, many. |
世尊！」 |
World Honored One! " |
佛告阿難： |
The Buddha told Ananda: |
「若有眾生如 ［（殼－一）／牛］ 牛頃，信心不絕修行十念者； |
"If there are living beings like [(shell-1)/oxen] who have faith and practice ten thoughts without stopping; |
其福不 可量，無有能量者。 |
Its blessings are immeasurable and there is no one with energy. |
如是，阿難！當求方便， 修行十念。 |
So, Ananda! You should seek convenience and practice the ten thoughts. |
如是，阿難！當作是學。」 |
So, Ananda! Think of it as learning. " |
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. |
40.6 （六） |
40.6 (Saturday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我當說極妙之法， 初、中、竟善，義理深邃，具足得修梵行，此經 名為淨諸漏法，汝等善思念之。」 |
I will tell you the most wonderful Dharma, which is good in the beginning, middle and ultimate, has profound meaning and is sufficient for cultivating the Brahma life. This sutra is called the Dharma for purifying all outflows. You may well meditate on it. |
比丘對曰： |
The bhikkhu replied: |
「如是。 |
"That's right. |
世尊！」是時，諸比丘從佛受教。 |
World Honored One! ” At that time, the monks received instruction from the Buddha. |
世尊告 曰： |
The World Honored One said: |
「彼云何名為淨諸漏法？ |
"What is the name of the method for purifying all outflows? |
或有有漏，緣見 得斷； |
There may be leaks, and the conditions may be broken; |
或有有漏，親近得斷； |
There may be leaks, and closeness may lead to separation; |
或有有漏，遠 離得斷； |
There may be leaks, but they can be cut off if they are far away; |
或有有漏，娛樂得斷； |
There may be leaks, and entertainment may be interrupted; |
或有有漏，威 儀得斷； |
There may be leaks, and the dignity and grace may be broken; |
或有有漏，思惟得斷。 |
Maybe there are leaks, and the thoughts are broken. |
「彼云何有漏 由見得斷？ |
"Why is there any leakage that can be cut off by seeing it? |
於是，凡夫之人不覩聖人，不 順從如來之法，不能擁護賢聖之法，不 親近善知識，不與善知識從事。 |
Therefore, ordinary people do not admire saints, do not obey the Tathagata's teachings, cannot support the teachings of sages, do not get close to good teachers, and do not engage with good teachers. |
其聞法所 應思惟法者亦不分別，不應思惟者而 思惟之。 |
When he hears the Dharma, he does not distinguish between those who should think about the Dharma and those who should not think about the Dharma. |
未生欲漏而生，已生欲漏便增多； |
Desire and discharge occur before it occurs, and discharge increases after the desire has occurred; |
未 生有漏而生，已生有漏便增多； |
If there is leakage before it occurs, it will increase; if there is already leakage, the stool will increase; |
未生無明漏 而生，已生無明漏便增多。 |
If the leakage of ignorance arises before it occurs, if it has already occurred, the leakage of ignorance will increase. |
此法不應思惟 而思惟之。 |
This method should not be thought about but thought about. |
「彼云何法應思惟，然不思惟此 法？ |
"Why should we meditate on this dharma, but we should not meditate on this dharma? |
所言思惟法者，未生欲漏使不生，已生 欲漏而滅之； |
It is said that those who meditate on the Dharma will not have desires and outflows arise before they arise, and will eliminate them if they have arisen. |
未生有漏令不生，已生有漏而 滅之； |
If there are leaks before they arise, they will not arise; if there are leaks that have already arisen, they will be destroyed; |
未生無明漏令不生，已生無明漏而 滅之。 |
If the outflow of ignorance has not arisen, it will not arise; if the outflow of ignorance has arisen, it will be destroyed. |
是謂此法應可思惟而不思惟，所不 應思惟者便思惟之。 |
This means that this method should be thought of but not thought of, and those who should not be thought of should be thought of. |
應思惟者復不思 惟之，未生欲漏而生，已生欲漏而增多； |
Those who should think about it will no longer think about it. Desire and leakage will arise before they arise. Desire and leakage will increase after they have arisen. |
未生 有漏而生，已生有漏而增多； |
If there is leakage before it is born, it will arise; if it is already born, there will be leakage and it will increase; |
未生無明漏而 生，已生無明漏而增多。 |
The outflow of ignorance arises before it arises, and the outflow of ignorance increases after it has arisen. |
彼人作如是思惟： |
This person thinks like this: |
『云何有過去久遠？ |
"How can it be so long ago?" |
我今當有過去久遠？』 |
Should my present day have a long past? 』 |
或 復思惟： |
Or think again: |
『無過去久遠？ |
There is no such thing as a long time ago? |
云何當有過去久遠？ |
Why should Yun have such a long time in the past? |
為誰有過去久遠？ |
Who has a long past? |
云何復有當來久遠？ |
Why is it so long-lasting? |
我 今當有將來久遠？』 |
Should I have a long and distant future? 』 |
或復言： |
Or reply: |
『無將來久遠。 |
There is no long-term future. |
云 何當有將來久遠？ |
Yun How can there be such a long future? |
為誰有將來久遠？ |
Who has a long future? |
云何 有此眾生久遠？ |
How can such beings last forever? |
此眾生久遠為從何來？ |
Where do these sentient beings come from? |
從 此命終當生何處？』 |
Where will my life be from now on? 』 |
彼人起此不祥之念，便 興六見展轉生耶想，有我見審有此見； |
When that person had this ominous thought, he thought about the six views and reincarnations, and he had this view when he saw me; |
無有我見審興此見； |
There is no self-view to examine this view; |
有我見無我見於 中起審見； |
There is self-seeing and there is no self-seeing in the judgment; |
又復自觀身復興此見； |
Again, he meditated on his own body and revived this view; |
於己 而不見己； |
To oneself but not to see oneself; |
復興此見，於無我而不見無我， 於中起此見。 |
Reviving this view, seeing no-self in the absence of self, arising from this view. |
爾時，彼人復生此邪見： |
At that time, that person will have this wrong view again: |
我者 即是今世，亦是後世，常存於世而不朽敗， 亦不變易，復不移動。 |
I am both in this world and in the hereafter. I will always exist in this world without decay, nor will I change, nor will I move again. |
是謂名為邪見之聚。 |
This is called the gathering of wrong views. |
邪見、災患、憂、悲、苦、惱，皆由此生而不可療 治，亦復不能捨，遂增苦本，由是不為沙門 之行、涅槃之道。 |
Wrong views, disasters, worries, sorrows, sufferings, and annoyances all arise from this and cannot be cured, nor can they be given up, thus increasing the source of suffering, and thus not being the path to nirvana. |
「又復，比丘！賢聖弟子修其 法，不失次敘，善能擁護，與善知識共從事， 彼能分別； |
"Again, bhikkhu! A virtuous and sage disciple cultivates his teachings without losing sight of the rules. He who is good can support him and works with good teachers, who can distinguish between them. |
不可思惟法亦能知； |
It is impossible to know the Dharma without thinking about it; |
所可思 惟法亦能知之； |
Everything that can be contemplated can also be known; |
彼所不應思惟法亦不思 惟之； |
He should not think about the Dhamma, nor should he think about it; |
所應思惟法而思惟之。 |
You should think about the Dharma and think about it. |
「彼云何不應 思惟法而不思惟之？ |
"Why shouldn't we think about the Dhamma instead of meditating on it? |
於是，諸法未生欲漏 而生，已生欲漏而增多； |
Therefore, all dharmas arise before the desire and outflow arise, and when they have arisen and increase the desire and outflow; |
未生有漏而生，已生 有漏而增多； |
There are leaks before they are born; when there are leaks that are already there, they increase; |
未生無明漏而生，已生無明漏 而增多。 |
The outflow of ignorance arises before it arises, and the outflow of ignorance arises and increases. |
是謂此法不應思惟之。 |
This means that this method should not be contemplated. |
「彼何等 法應思惟者而思惟之？ |
"What kind of law should one think about and think about it? |
於是，諸法未生欲 漏而不生，已生欲漏而滅之； |
Therefore, before all dharmas have arisen, desire and outflow will not arise; if they have arisen and desire and outflow have arisen, they will be destroyed; |
未生有漏而不 生，已生有漏而滅之； |
If leakage has not yet arisen, it will not arise; if leakage has arisen, it will disappear; |
未生無明漏而不生， 已生無明漏而滅之。 |
The outflow of ignorance will not arise before it arises; the outflow of ignorance will cease after it has arisen. |
是謂此法應可思惟 之。 |
This means that this method should be meditable. |
「彼不應思惟者亦不思惟之，可思惟 者便思惟之，彼作如是思惟，便滅三法。 |
"He who should not think about it does not think about it, but when he can think about it, he thinks about it. If he thinks like this, he will destroy the three dharmas. |
云 何為三？ |
Cloud What is three? |
身耶、戒盜、疑。 |
Body, avoid stealing and suspicion. |
設不知、見，則增有 漏之行； |
If you don’t know or see, then there will be more omissions; |
設見、聞、念、知者，則不增有漏之行； |
If one sees, hears, thinks, and knows, then there will be no more outflows; |
已 知、已見，有漏便不生。 |
It is known and seen that if there is leakage, it will not occur. |
是謂此漏見所斷也。 |
It is said that this omission is cut off. |
「彼云何漏恭敬所斷？ |
"Why is this so respectful? |
於是，比丘！堪忍飢寒， 勤苦風雨、蚊虻、惡言、罵辱，身生痛腦，極為 煩疼，命垂欲斷，便能忍之。 |
So, bhikkhu! He can endure hunger and cold, hard work, wind and rain, mosquitoes and flies, evil words, insults, body and brain pain, extreme pain, and death, but he can endure it. |
若不爾者，便起 苦惱。 |
If you don't do it, you will suffer. |
設復能堪忍者，如是不生，是謂此漏 恭敬所斷。 |
Suppose you are capable of being a ninja, but if you are not born like this, it is said that this omission is respectfully cut off. |
「彼云何漏親近所斷？ |
Why is he so close to you? |
於是，比丘！持 心受衣，不興榮飾，但欲支其形體，欲除 寒熱，欲令風雨不加其身，又覆形體不 令外露。 |
So, bhikkhu! He accepts the clothes with a firm mind and does not want to adorn his body, but he wants to support his body, he wants to get rid of cold and heat, he wants to prevent wind and rain from hitting his body, and he wants to cover his body so that it is not exposed. |
又持心隨時乞食，不起染著之 心，但欲趣支形體，使故痛得差，新者不 生； |
Also, keep the mind to beg for food at any time, without any thoughts of contamination, but the desire and interest will affect the body, causing the old pain to be worse, and the new ones will not be born; |
守護眾行，無所觸犯，長夜安隱而修梵 行，久存於世。 |
Guard the conduct of all, without infringement, spend long nights quietly cultivating the holy practice, and remain in the world for a long time. |
復持心意親近床座，亦不 著榮華服飾，但欲除飢寒、風雨、蚊虻之類， 趣支其形，得行道法。 |
Once again, keep your mind close to the bed, and don't wear luxurious clothes, but you want to get rid of hunger, cold, wind, rain, mosquitoes, flies, etc., and you can support your body and practice the Tao. |
又復持心親近醫 藥，不生染著之心； |
Again, keep your heart close to medicine and avoid any contamination; |
於彼醫藥，但欲使疾病 除愈故，身體得安隱。 |
In this medicine, the purpose is to cure the disease and make the body feel safe. |
設不親近者，則生有 漏之患。 |
If you are not close to someone, you will be in danger of leakage. |
若親近，則無有漏之患，是謂此漏親 近所斷。 |
If they are close, there will be no risk of leakage. This is said to be broken by closeness. |
「彼云何有漏遠離所斷？ |
"Why is there any leakage so far away from being cut off? |
於是，比丘！ 除去亂想，猶如惡象、駱駝、牛、馬、虎、狼、狗、蛇蚖、 深坑、危岸、柘棘、峻崖、濕泥，皆當遠離之。 |
So, bhikkhu! Get rid of random thoughts, and stay away from evil elephants, camels, oxen, horses, tigers, wolves, dogs, snakes and clams, deep pits, dangerous banks, thorns, steep cliffs, and wet mud. |
莫與惡知識從事，亦復不與惡人相近， 能熟思惟不去心首，設不將護者，則生有 漏； |
Don't engage in evil knowledge, and don't get close to evil people. Be able to meditate and not let go of your mind. If you don't protect them, you will have leaks; |
設擁護者，則不生有漏，是謂有漏遠離 所斷。 |
If one adheres to it, then there will be no leakage. This means that the leakage will be far away from what is cut off. |
「彼云何有漏娛樂所斷？ |
"Why is there such a thing as entertainment? |
於是，比丘！生 欲想而不捨離，設起瞋恚想，亦不捨離，設 復起疾想，亦不捨離，設不捨離者，則生有 漏； |
So, bhikkhu! If you have thoughts of desire and don’t let go; if you have thoughts of anger but don’t let go; if you have thoughts of anger but don’t let go; if you have thoughts of anger and don’t let go; if you don’t let go, then there will be outflows; |
能捨離者，便能不起有漏。 |
Those who are able to give up will be able to avoid any leaks. |
是謂此漏 娛樂所斷。 |
It is said that this leakage is cut off by entertainment. |
「云何有漏威儀所斷？ |
Why is there such a thing as leaking majesty and grace? |
於此，比丘！ 若眼見色不起色想，亦不起染污之心， 具足眼根，亦無缺漏而護眼根。 |
Here it is, bhikkhu! If the eyes see colors without thinking about them, and without any thoughts of defilement, the eyesight faculties will be fully equipped and without defects, and the eyesight faculties will be protected. |
若耳聞 聲、鼻嗅香、舌知味、身知細滑、意知法，都 不起染污之心，亦不起想著而護意根。 |
If the ears hear the sound, the nose smells the fragrance, the tongue knows the taste, the body knows the smoothness, and the mind knows the Dharma, all of them will not have a defiled mind, nor will they think about it, but they will protect the root of the mind. |
若 不攝其威儀，則生有漏； |
If you don't take care of its majesty, there will be leakage; |
若攝其威儀者，則 無有漏之患。 |
If you take pictures of its majesty, there will be no danger of leakage. |
是謂此漏威儀所斷。 |
It is said that this leakage is cut off by the majestic instrument. |
「彼何等有 漏思惟所斷？ |
"How can he be judged by outflowing thoughts? |
於是，比丘！修念覺意，依無欲、 依無污、依滅盡而求出要，修法覺意、精進 覺意、喜覺意、猗覺意、定覺意、護覺意，依無欲、 依無污、依滅盡而求出要。 |
So, bhikkhu! Cultivation of mindfulness awareness, relying on non-desire, non-contamination, and cessation to seek the key point, cultivation of Dharma awareness, energy awareness, joy awareness, Yi awareness, concentration awareness, protection awareness, reliance on non-desire, reliance on Unpolluted, relying on annihilation to seek release. |
若不修此者，則 生有漏之患； |
If you do not practice this, you will suffer from leaks; |
設能修者，則不生有漏之患。 |
If you can practice it, you will not have the problem of leakage. |
是謂此漏思惟所斷。 |
It is said that this omission is broken by thinking. |
「若復，比丘！於比丘中 諸所有漏，見斷者便見斷之，恭敬斷者便 恭敬斷之，親近斷者親近斷之，遠離斷者 遠離斷之，威儀斷者威儀斷之，思惟斷者 思惟斷之。 |
"If so, bhikkhu! For all the leaks in a bhikkhu, if you see them broken, you will see them cut off; if you cut them off respectfully, you will cut them off respectfully; if you are close to them, they will cut them off; if they are far away from them, they will be far away from them; if they are cut off with dignity, they will be cut off with dignity. Those who think about cutting off think about cutting off. |
是謂，比丘！具足一切威儀，能斷 結、去愛，度於四流，漸漸越苦。 |
That’s right, bhikkhu! Possessing all the majesty, he can break ties, love, and survive in the four currents, gradually becoming more and more miserable. |
是謂，比 丘！除有漏之法。 |
That’s right, bhikkhu! How to eliminate leaks. |
諸佛世尊常所施行慈念 一切有形之類，今已施行。 |
All the tangible and kind thoughts that the Buddhas and World-Honored Ones have always performed have now been implemented. |
汝等常樂閑居樹 下，勤加精進，勿有懈怠。 |
You will always be happy to live under the tree, be diligent and diligent, and do not slack off. |
今不勤加者，後悔 無益。 |
If you don't work hard now, it will be useless to regret. |
此是我之訓教。」 |
This is my teaching. " |
爾時，比丘聞佛所 說，歡喜奉行。 |
At that time, the bhikkhu heard what the Buddha said and followed it with joy. |
增壹阿含經卷第三十四 |
The Thirty-Fourth Volume of the Agama Sutra |
40.7 （七） |
40.7 (seven) |
增壹阿含經卷第三十五 |
The Thirty-fifth Volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
七日品之餘 |
Seven days of goods |
聞如是： |
Heard this: |
一時，佛在阿踰闍江水邊，與大 比丘眾五百人俱。 |
At one time, the Buddha was at the bank of the Ayucha River, together with five hundred great monks. |
時，大均頭在閑靜之處， 而作是念： |
At that time, Dajun's head was in a quiet place, and he thought: |
「頗有此義，恒益功德？ |
"It has this meaning, constant benefit and merit? |
為無此 理？」 |
Why is this unreasonable? " |
是時，均頭即從座起，往至世尊所，頭面 禮足，在一面坐。 |
At that time, Juntou immediately got up from his seat, went to where the World Honored One was, and sat on one side with his head, face and feet bowed. |
爾時，均頭白佛言： |
At that time, Jun's head turned white and the Buddha said: |
「世尊！向 者在閑靜之處，而作是念： |
"World Honored One, in a quiet place, think this: |
『頗有此理，所行 眾事，得益功德耶？』 |
"That makes sense. Everything you do will benefit you, right?" 』 |
我今問世尊！唯願說之。」 |
I now ask the World Honored One! I just want to say it. " |
世尊告曰： |
The World Honored One said: |
「可得增益功德。」 |
You can gain merit. |
均頭白佛言： |
The Buddha said with a white head: |
「云何得增益功德？」 |
"How can I gain merit?" |
世尊告曰： |
The World Honored One said: |
「增益有七事， 其福不可稱量，亦復無人能算計此者。 |
"There are seven things to gain. Their blessings are immeasurable and no one can calculate them. |
云 何為七？ |
Cloud What is seven? |
於是，族姓子、若族姓女未曾起僧 伽藍處，於中興立者，此福不可計。 |
Therefore, if the son or daughter of the clan has never risen to the monastic level and is established in Zhongxing, this blessing is immeasurable. |
「復次，均 頭！若善男子、善女人能持床座施彼僧伽 藍者及與比丘僧，是謂，均頭！第二之福不 可稱計。 |
"Again, even heads! If a good man or good woman can hold a bed and give it to the monks and monks, it is said that the heads are even! The second blessing is immeasurable. |
「復次，均頭！若善男子、善女人以食 施彼比丘僧，是謂，均頭！第三之福不可稱 計。 |
"Again, even the head! If a good man or a good woman gives food to that bhikkhu, it is said that the head is even! The third blessing is indescribable. |
「復次，均頭。 |
"Again, equal head. |
若善男子、善女人以遮雨衣 給施比丘僧者，是謂，均頭！第四功德其福 不可量。 |
If a good man or a good woman gives a raincoat to a bhikkhu or a monk, it is said that the head is equal! The fourth merit and blessing are immeasurable. |
「復次，均頭！若族姓子、女若以藥 施比丘僧者，是謂第五之福不可稱計。 |
"Again, even heads! If a son or daughter of a clan gives medicine to a bhikkhu or a monk, it is said that the fifth blessing is incalculable. |
「復次，均頭！若善男子、善女人曠野作好井者！ 是謂，均頭！第六之功德也，不可稱計。 |
"Again, even the head! If a good man or a good woman builds a good well in the wilderness! That is to say, even the head! The sixth merit is incalculable. |
「復 次，均頭！善男子、善女人近道作舍，使當來過 去得止宿者，是謂，均頭！第七功德不可稱 計。 |
"Again, Juntou! Good men and good women who take the shortest path and make sacrifices so that they can come to an end when they come and go, this is called Juntou! The seventh merit is incalculable. |
「是謂，均頭！七功德之法，其福不可量。 |
"That is to say, the method of balancing the head! The seven merits and virtues, its blessings are immeasurable. |
若行，若坐，正使命終，其福隨後，如影隨形， 其德不可稱計，言當有爾許之福，亦如 大海水不可升斗量之，言當有爾許之 水。 |
If you walk, if you sit, and when you finish your duty, your blessings will follow, like a shadow, and your virtues cannot be calculated, but you should have the promised blessings. |
此七功德亦復如是，其福不可稱限。 |
The same is true for these seven merits, and their blessings are indescribable. |
是 故，均頭！善男子、善女人當求方便，成辦七 功德。 |
Yes, it’s all equal! Good men and women should seek expediency to accomplish the seven merits. |
如是，均頭！當作是學。」 |
If so, even heads! Think of it as learning. " |
爾時，均頭聞佛 所說，歡喜奉行。 |
At that time, everyone heard what the Buddha said and followed it with joy. |
40.8 （八） |
40.8 (eight) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等當修行死想， 思惟死想。」 |
You should practice the thought of death and meditate on the thought of death. |
時，彼座上有一比丘白世尊言： |
At that time, a bhikkhu sat there and said to the Buddha: |
「我常修行、思惟死想。」 |
"I often practice meditation and contemplate death." |
世尊告曰： |
The World Honored One said: |
「汝云何思惟、 修行死想？」 |
Why do you think about and practice thoughts of death? |
比丘白佛言： |
The bhikkhu said to the Buddha: |
「思惟死想時，意欲 存七日，思惟七覺意，於如來法中多所饒 益，死後無恨。 |
"When you think about death, your will will last for seven days. If you think about the seven enlightened thoughts, you will benefit a lot from the Tathagata's Dharma. You will have no regrets after death. |
如是，世尊！我思惟死想。」 |
So, World Honored One! I thought about it. " |
世尊 告曰： |
The World Honored One said: |
「止！止！比丘！此非行死想之行，此名為 放逸之法。」 |
Stop! Stop! Bhikkhu! This is not a way of thinking about death. This is called the method of letting go. |
復有一比丘白世尊言： |
Another bhikkhu said to the Buddha: |
「我能堪 任修行死想。」 |
I can bear the thought of practicing cultivation to death. |
世尊告曰： |
The World Honored One said: |
「汝云何修行、思惟死 想？」 |
Why are you practicing and thinking about death? |
比丘白佛言： |
The bhikkhu said to the Buddha: |
「我今作是念： |
"What I am doing now is thinking: |
『意欲存在六 日，思惟如來正法已，便取命終，此則有 所增益。』 |
"If the intention exists for six days, thinking that the Tathagata has rectified the Dharma, then he will die, and this will be beneficial." 』 |
如是思惟死想。」 |
Such thoughts lead to death. " |
世尊告曰： |
The World Honored One said: |
「止！止！ 比丘！汝亦是放逸之法，非思惟死想也。」 |
Stop! Stop! Bhikkhu! This is also the way for you to let go, not to dwell on dead thoughts. |
復 有比丘白佛言： |
Again, a bhikkhu said to the Buddha: |
「欲存在五日。」 |
Desire exists for five days. |
或言四日，或 言三日、二日、一日者。 |
It may be four days, or it may be three days, two days, or one day. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「止！止！比丘！此亦是放逸之法，非為思惟死 想。」 |
"Stop! Stop! Bhikkhu! This is also the method of letting go. It is not about thinking and dying." |
爾時，復有一比丘白世尊言： |
At that time, another bhikkhu said to the Buddha: |
「我能堪 忍修行死想。」 |
I can bear the thought of practicing to death. |
比丘白佛言： |
The bhikkhu said to the Buddha: |
「我到時，著衣持 鉢，入舍衛城乞食已，還出舍衛城，歸所 在，入靜室中，思惟七覺意而取命終，此則 思惟死想。」 |
When I arrived, I put on my clothes and held my alms bowl, and had gone to Srivastava to beg for food. I then left Srivastava, returned to my place, entered a quiet room, meditated on the seven thoughts of enlightenment, and ended my life. This is the thought of death. |
世尊告曰： |
The World Honored One said: |
「止！止！比丘！此亦非思惟、修行死 想。 |
"Stop! Stop! Bhikkhu! This is not the dead thought of thinking or practicing. |
汝等諸比丘所說者，皆是放逸之行，非是 修行死想之法。」 |
What you bhikkhus have said is all a way of letting loose, not a method of cultivating thoughts of death. " |
是時，世尊重告比丘： |
At that time, the World Honored One told the bhikkhu: |
「其能 如婆迦利比丘者，此則名為思惟死想。 |
"Those who are able to do this are like bhikkhu Vakari. This is called contemplating death. |
彼 比丘者，善能思惟死想，厭患此身惡露不淨。 |
That bhikkhu is good at thinking about death and hates the evil dew and impurity of this body. |
若比丘思惟死想，繫意在前，心不移動，念 出入息往還之數，於其中間思惟七覺意， 則於如來法多所饒益。 |
If a bhikkhu contemplates the thought of death, keeping his mind in front of him, without moving his mind, thinking of the number of incoming and outgoing breaths, and contemplating the seven consciousnesses in the middle, he will benefit greatly from the Tathagata's Dharma. |
所以然者，一切 諸行皆空、皆寂，起者、滅者皆是幻化，無有真 實。 |
Therefore, all actions are empty and silent, and their emergence and cessation are all illusions and have no reality. |
是故，比丘！當於出入息中思惟死想，便 脫生、老、病、死、愁、憂、苦、惱。 |
That’s why, bhikkhu! When you think about death while breathing in and out, you will be free from birth, old age, illness, death, sorrow, worry, suffering, and trouble. |
如是，比丘！當知作 如是學。」 |
So, bhikkhu! Learn how to do 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. |
40.9 （九） |
40.9 (Nine) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，波斯匿王即勅群臣： |
At that time, King Pasenadi ordered his ministers: |
「速嚴寶羽之 車，吾欲往世尊所，禮拜問訊。」 |
Speed to Yan Baoyu's chariot, I want to go to the Blessed One's place to pay homage and inquire. |
是時，大王即 出城至世尊所，頭面禮足，在一面坐。 |
At that time, the great king went out of the city to where the Blessed One was, bowing his head, face, and feet, and sat on one side. |
爾時， 如來與無央數之眾，圍遶說法。 |
At that time, the Tathagata and countless people gathered around him and preached the Dharma. |
是時，七尼 健子，復有七裸形人，復有七黑梵志，復有 七裸形婆羅門，去世尊不遠而過。 |
At that time, there were seven nuns, Jianzi, seven naked people, seven black Brahmins, and seven naked Brahmins, and the deceased was not far away. |
是時，波 斯匿王見此諸人去世尊不遠而過，即白 佛言： |
At that time, King Pashnadi saw these people and the Lord Buddha passing by not far away, and he said to the Buddha: |
「觀此諸人經過不住，皆是少欲知足， 無有家業。 |
"Look at all the people here who can't pass by. They are all satisfied with their few desires and have no family property. |
今此世間阿羅漢者，此人最為上 首。 |
Among the Arhats in the world today, this person is the best. |
所以然者，於眾人中極為苦行，不貪 利養。」 |
Therefore, he is extremely ascetic among others and is not greedy for profit. " |
世尊告曰： |
The World Honored One said: |
「大王！竟未識真人羅漢， 不以裸形露體名為阿羅漢。 |
"Your Majesty! I have never known a real Arhat, and I don't call him an Arhat by being naked. |
大王當知，此 皆非真實之行，當念觀察久遠來變。 |
Your Majesty, you should know that these are not real actions, and you should keep an eye on the changes over time. |
又復 當觀可親、知親、可近、知近。 |
Again, we should consider being amiable, knowing being close, being approachable, and knowing being close. |
所以然者，過 去久遠世時有七梵志，在一處學，年極衰弊， 以草為衣裳，食以菓蓏，起諸邪見，各生此 念： |
Therefore, in the long past, there were seven Brahma aspirants who studied in one place and became very old. They wore grass as their clothes and ate the leaves as food. They had various wrong views and each of them had this thought: |
『我等持此苦行之法，使後作大國王，或 求釋、梵、四天王。』 |
"By adhering to this method of asceticism, we will become great kings in the future, or seek enlightenment, Brahma, and the four heavenly kings." 』 |
「爾時，有阿私陀天師，是諸婆 羅門祖父，知彼梵志心中所念，即從梵天上 沒，來至七婆羅門所。 |
"At that time, the heavenly master Azita, the grandfather of all the Brahmins, knew what was in the mind of the Brahman, so he disappeared from the Brahma sky and came to the place where the seven Brahmins were. |
是時，阿私陀天師去天 服飾，作婆羅門形，在露地經行。 |
At that time, Master Ashita took off his heavenly attire, assumed the form of a Brahmin, and meditated on the open ground. |
是時，七梵 志遙見阿私陀經行，各懷瞋恚，而作是語： |
At that time, the seven Brahmās saw Asita walking in the distance, and each of them was filled with anger and said this: |
『此是何等著欲之人，在我等梵行人前行， 今當呪灰滅之。』 |
"What kind of person is this person who is waiting for you, who is walking in front of us, the holy people, and now he will be destroyed in ashes?" 』 |
是七梵志即手掬水灑彼， 梵志呪曰： |
The Seventh Brahma Zhi took water with his hands and sprinkled it on him, and the Brahma Zhi said: |
『汝今速為灰土！』然婆羅門遂懷 瞋恚，天師顏色倍更端政。 |
"You will soon turn into ashes!" ’ However, the Brahmin became angry and angry, and the Celestial Master became more dignified and upright. |
所以然者，慈能 滅瞋。 |
Therefore, loving kindness can destroy anger. |
是時，七梵志便作是念： |
At that time, Qi Brahma Zhi thought as follows: |
『我等將不為 禁戒退轉乎？ |
Will we not retreat from the prohibition? |
我等正起瞋恚，彼人便自端 政。』 |
When we are angry, that person will take charge of his own affairs. 』 |
「爾時，七人與天師便說此偈： |
"At that time, the seven people and the Heavenly Master said this verse: |
「『為天乾沓和， 羅剎鬼神乎？ |
"'For the sake of the harmony of heaven and earth, are there Rakshasa ghosts and gods? |
是時名何等， 我等欲知之。』 |
What is the name of that time? We want to know it. 』 |
「是時，阿私陀師即時報偈曰： |
"At that time, Master Azita immediately recited a verse and said: |
「『非天乾沓和， 非鬼羅剎神， |
"'It's not Tiangan Dahe, it's not ghosts and Rakshasa gods, |
天師阿私陀， 今我身是也。 |
Celestial Master Asituo, I am the one now. |
「『我今知汝心中所念，故從梵天上來下耳。 |
"'I now know what is in your heart, so I came down from Brahma Heaven. |
梵天去此極為玄遠，彼帝釋身亦復如是， 轉輪聖王亦不可得，不可以此苦行作 釋、梵、四天王。』 |
Brahma is extremely far away from here, and the same is true for the Emperor Sakyamuni. The Wheel-turning Holy King is also unattainable, and one cannot use this ascetic practice to become Sakyamuni, Brahma, and the Four Heavenly Kings. 』 |
「是時，天師阿私陀便說此偈： |
"At that time, the heavenly master Asita said this verse: |
「『心內若干念， 外服而麁獷， |
"'Some thoughts in my heart, externally subdued and wild, |
但勤修正見， 遠離於惡道。 |
But by diligently correcting your views, you will stay away from the evil paths. |
心戒清淨行， 口行亦復然， |
If the mind is pure and the conduct is pure, the conduct of the mouth will also be the same. |
遠離於惡念， 必當生天上。』 |
Stay away from evil thoughts and you will be born in heaven. 』 |
「是時，七梵志白天師曰： |
"At that time, Master Qi Brahma Zhi Tian said: |
『審是天師乎？』 |
"Is the judge a heavenly master?" 』 |
報曰： |
The report said: |
『是 也。 |
"It is also. |
但今梵志不以裸形得生天上； |
But now Brahma will not be reborn in heaven in a naked form; |
未必 修此苦行，得生梵天之處，又非露暴形體， 作若干苦行，得生彼處； |
You may not be reborn in Brahma by practicing this ascetic practice, nor may you be reborn there by exposing your body and performing a certain amount of ascetic practices; |
能攝心意，使不 移動，便生天上。 |
It can capture the mind so that it does not move, and then it will be born in the sky. |
不可以卿等所習得生 彼處。』 |
You can't live there as you learned. 』 |
大王！觀察此義，不以裸形名為阿羅 漢，其凡夫之人欲知真人者，此事不然， 然復真人能分別所習凡夫之行。 |
King! Observing this meaning, it is not the case that a naked person is called an Arhat. Ordinary people want to know the real person. This is not the case. However, the real person can distinguish the ordinary people's behavior. |
又復凡 夫之人不能知凡夫之行，真人便能知凡 夫之行。 |
Moreover, ordinary people cannot know the behavior of ordinary people, but real people can know the behavior of ordinary people. |
但大王知之，當方便知久遠已來， 非適今也。 |
But your Majesty knows this, it is convenient to know that it has been a long time coming, and it is not suitable for the present. |
當以觀之。 |
Watch it. |
如是，大王！當以方 便學之。」 |
If so, Your Majesty! Learn it conveniently. " |
爾時，波斯匿王白世尊言： |
At that time, King Pasenadi said to the Blessed One: |
「如來所 說甚為快哉！非世人所能曉了。 |
"What the Tathagata said is so pleasant! No one in the world can understand it. |
然國事猥 多，欲還所止。」 |
However, there are many obscene affairs in the country, and there is no way to stop them. " |
佛告王曰： |
The Buddha told the king: |
「王宜知時。」 |
The king should know the time. |
爾時， 王即從坐起，禮世尊足，便退而去。 |
At that time, the king stood up from his seat, bowed to the feet of the World Honored One, and then retreated. |
爾時，波 斯匿王聞佛所說，歡喜奉行。 |
At that time, King Pashnadi heard what the Buddha said and followed it with joy. |
40.10 （一〇） |
40.10 (10) |
聞如是： |
Heard this: |
一時，佛在釋翅迦毘羅衛國 尼拘屢園，與大比丘眾五百人俱。 |
At one time, the Buddha was in the Nikochu Garden of Shakti Kapilavastu Kingdom, together with five hundred great bhikkhus. |
爾時，世尊 食後，從尼拘屢園往至毘羅耶致聚中，在 一樹下坐。 |
At that time, the World-Honored One, after having eaten, went from the Nikuthu Garden to the Vālaya Assembly Hall and sat down under a tree. |
是時，執杖釋種出迦毘羅越至 世尊所，在前默然而住。 |
At that time, holding the staff and releasing the seed, he went out to Kapilavasana and reached the Blessed One, where he stayed silently in front of him. |
爾時，執杖釋種問世 尊言： |
At that time, holding the staff to release the seeds came into the world and said: |
「沙門作何勅教？ |
"What did the ascetics teach? |
為何等論？」 |
Why wait? " |
世尊告曰： |
The World Honored One said: |
「梵志當知，我之所論，非天、龍、鬼神所能及 也； |
"Brahma Zhi should know that what I discuss is beyond the reach of heaven, dragons, ghosts and gods; |
亦非著世，復非住世。 |
It is not attached to the world, nor does it live in the world. |
我之所論，正謂斯 耳。」 |
What I am talking about is exactly what I am talking about. " |
是時，執杖釋種儼頭嘆吒已，便退而去。 |
At that time, holding the stick and releasing the seeds, Yantou sighed and retreated. |
爾 時，如來即從座起，還詣所止。 |
At that moment, the Tathagata rose from his seat and returned to where he had left off. |
爾時，世尊告諸 比丘： |
At that time, the World-Honored One told the monks: |
「向者，在彼園中坐，有執杖釋種來至 我所，而問我言： |
"Xiang, I was sitting in that garden. A man holding a staff and releasing seeds came to my place and asked me: |
『沙門為作何等論？』 |
"What is the recluse saying?" 』 |
吾報之 曰： |
I reported it and said: |
『我之所論，非天、世人所能及也； |
"What I discuss is beyond the reach of heaven and the world; |
亦非 著世，復非住世，我之所論，正謂斯耳。』 |
It is not born in the world, nor does it live in the world. What I am talking about is exactly what I mean. 』 |
是時， 執杖釋種聞此語已，便退而去。」 |
At that time, Shi Zhong, who was holding his staff, heard these words and retreated. " |
爾時，有一 比丘白世尊言： |
At that time, a bhikkhu said to the Buddha: |
「云何亦不著世，復非住 世？」 |
How can it be that you are not attached to this world, so why don't you live in this world? |
世尊告曰： |
The World Honored One said: |
「如我所論者，都不著世，如 今於欲而得解脫，斷於釋種狐疑，無有眾 想。 |
"As I have said, those who are not attached to the world are now liberated from desire, have given up all kinds of doubts, and have no more thoughts. |
我之所論者，正謂此耳。」 |
What I am talking about is exactly this ear. " |
世尊作此語已， 即起入室。 |
Having said these words, the World-Honored One immediately got up and entered the room. |
是時，諸比丘各相謂言： |
At that time, all the monks said to each other: |
「世尊向所 論者，略說其義，誰能堪任廣說此義乎？」 |
The World-Honored One briefly explains its meaning to those who are discussing it. Who is worthy enough to explain it extensively? |
是 時，諸比丘自相謂言： |
At that time, the monks said to each other: |
「世尊恒嘆譽尊者大迦 栴延，今唯有迦栴延能說此義耳。」 |
The World-Honored One has always praised the Venerable Jia Jiayan. Now only Jia Jiayan can speak this righteous ear. |
是時， 眾多比丘語迦栴延曰： |
At that time, many bhikkhus said to Jia Clanyan: |
「向者，如來略說其 義，唯願尊者當廣演說之，事事分別，使 諸人得解。」 |
The Tathagata has briefly explained its meaning to you. I only wish that the Venerable One could expound it extensively and distinguish everything so that everyone can understand it. |
迦栴延報曰： |
Jiazhuoyan reported: |
「猶如聚落有人 出於彼村，欲求真實之物。 |
"It's like there are people in a settlement who come from that village and want something real. |
彼若見大樹，便 取斫殺，取其枝葉而捨之去。 |
If he sees a big tree, he will chop it down, take its branches and leaves, and throw them away. |
然今汝等亦 復如是，捨如來已，來從枝求實。 |
But now you are also like this. You have abandoned the Tathagata and come to seek truth from the branches. |
然彼如來 皆觀見之，靡不周遍，照明世間，為天、人導， 如來者是法之真主，汝等亦當有此時節，自 然當遇如來說此義。」 |
However, the Tathagata sees them all. He is everywhere, illuminating the world, and guiding gods and humans. The Tathagata is the Lord of Dharma. You should also have this season, and you will naturally meet the Tathagata and speak this meaning. " |
時，諸比丘對曰： |
At that time, the monks said to each other: |
「如來 雖是法之真主，廣演其義； |
"Although the Tathagata is the Lord of Dharma, he expounds its meaning widely; |
然尊者為世尊記， 堪任廣說其義。」 |
However, the Venerable One has recorded it as the World-Honored One, and one can explain its meaning widely. " |
迦栴延報曰： |
Jiazhuoyan reported: |
「汝等諦聽！善 思念之。 |
"Listen carefully and think carefully about it. |
吾 當演說分別其義。」 |
I shall give a speech to distinguish its meaning. " |
諸比丘對曰： |
The monks said to each other: |
「甚善。」 |
"Very good." |
是時，諸比丘即受其教。 |
At that time, all the monks received his teachings. |
迦栴延告曰： |
Jialianyan said: |
「今如來所言： |
"Now the Tathagata says: |
『我之所論，非天、龍、鬼神之所 能及，亦非著世，復非住世，然我於彼而 得解脫，斷諸狐疑，無復猶豫，如今眾生之 徒，好喜鬪訟，起諸亂想。』 |
"What I discuss is beyond the reach of heaven, dragons, ghosts and gods, nor is it rooted in the world, nor does it live in the world. However, I am liberated from it, and I end all doubts and no more hesitation. Now I am a follower of all sentient beings. I am very happy. Litigation, all kinds of random thoughts. 』 |
又如來言： |
Another Tathagata said: |
『我不於 中起染著心。』 |
"I don't have a contaminated mind." 』 |
此是貪欲使，瞋恚、邪見、欲世 間使，憍慢使，疑使，無明使，或遇刀杖苦痛之 報，與人鬪訟，起若干不善之行，起諸亂想， 興不善行。 |
This is caused by greed, anger, wrong views, desire for the world, arrogance, doubt, and ignorance. It may be the retribution of suffering and pain from swords and sticks, causing lawsuits, some unwholesome deeds, and random thoughts. Not doing good deeds. |
若眼見色而起識想，三事相因 便有更樂，以有更樂便有痛，以有痛 便有所覺，以有覺便有想，以有想便 稱量之，起若干種想著之念。 |
If the eyes see color and have thoughts, then there will be more happiness because of the three things. When there is more happiness, there will be pain. When there is pain, there will be awareness. When there is awareness, there will be thoughts. When there are thoughts, there will be weighing. How many things will arise? A thought. |
耳聞聲、鼻嗅 香、舌甞味、身更細滑、意知法，而起識想， 三事相因便有更樂，以有更樂便有痛， 以有痛便有覺，以有覺便有想，以有 想便稱量之，於中起若干種想著之念。 |
The ears hear sounds, the nose smells the fragrance, the tongue tastes, the body becomes smoother, the mind knows the Dharma, and when consciousness arises, the three things are related to each other, and there is more happiness. When there is more happiness, there is pain. When there is pain, there is consciousness. When you are awake, you have thoughts, and when you have thoughts, you weigh them, and there are several kinds of thoughts in them. |
此 是貪欲之使、瞋恚使、邪見使、憍慢使、欲世間 使、癡使、疑使，皆起刀杖之變，興若干種之 變，不可稱計。 |
These are the agents of greed, the agent of anger, the agent of wrong views, the agent of arrogance, the agent of worldly desire, the agent of ignorance, and the agent of doubt. They all produce the changes of swords and sticks, causing several kinds of changes that cannot be calculated. |
「若有人作是說： |
"If anyone says this: |
『亦無眼，亦無 色，而有更樂。』 |
"There are no eyes, no color, but there is more happiness." 』 |
此事不然。 |
This is not the case. |
設復言： |
Let’s say: |
『無更樂，有 痛者。』 |
"There is no more happiness, but there is pain." 』 |
此亦不然。 |
Neither is this. |
設言： |
Suppose: |
『無痛而有想著者。』 |
"Those who are painless but have thoughts." 』 |
此事不然。 |
This is not the case. |
設復有人言： |
Suppose someone once said: |
『無耳、無聲，無鼻、無 香，無舌、無味，無身、無細滑，無意、無法，而言 有識者。』 |
"No ears, no sound, no nose, no fragrance, no tongue, no taste, no body, no smoothness, no intention, no ability, speaking of the conscious." 』 |
終無此理也。 |
There is no such thing as this. |
設言： |
Suppose: |
『無識而有更 樂者。』 |
"Those who are ignorant but have greater happiness." 』 |
此事不然。 |
This is not the case. |
設： |
set up: |
『無更樂而言有痛者。』 |
"There is no more joy than there is pain." 』 |
此事不然。 |
This is not the case. |
設言： |
Suppose: |
『無痛而有想著者。』 |
"Those who are painless but have thoughts." 』 |
此事不 然。 |
This is not the case. |
若復人言： |
If someone else says: |
『有眼、有色於中起識。』 |
"There are eyes and forms in which consciousness arises." 』 |
此是 必然。 |
This is inevitable. |
若言： |
Ruoyan: |
『耳聲、鼻香、舌味、身細滑、意法於中 起識者。』 |
"The sound in the ears, the fragrance in the nose, the taste in the tongue, the smoothness of the body, and the awareness of thoughts and ideas arise in it." 』 |
此事必然。 |
This is inevitable. |
諸賢當知，由此因緣，世 尊說曰： |
All sages should know that due to this cause and condition, the Blessed One said: |
『我之所論，天及世人、魔、若魔天不能 及者，亦不著世，復不住世，然我於欲而得 解脫，斷於狐疑，無復猶豫。』 |
"What I have said is that heaven reaches the world, humans, and demons. If the demons cannot reach those heavens, they will not be attached to the world and will no longer live in the world. However, I am liberated from desires, and I am free from doubts and have no more hesitations." 』 |
世尊因此緣略 說其義耳。 |
Because of this, the World-Honored One briefly explains its meaning. |
汝等心不解者，更至如來所， 重問此義。 |
Those of you who are puzzled should go to the Tathagata and ask again about this meaning. |
設如來有所說者，好念奉持。」 |
Suppose the Tathagata has something to say, have good thoughts and uphold it. " |
是 時，眾多比丘聞迦栴延所說，亦不言善，復 不言非，即從座起而去。 |
At that time, when many bhikkhus heard what Kakaiyan said, they did not say anything good or wrong, so they got up from their seats and left. |
自相謂言： |
Say to yourself: |
「我等當 持此義往問如來，設世尊有所說者，當奉 行之。」 |
We should hold this principle in mind and ask the Tathagata. If the World Honored One has something to say, we should act accordingly. |
是時，眾多比丘往至世尊所，頭 面 禮足， 在一面坐。 |
At that time, many bhikkhus went to where the Blessed One was, bowed their heads and faced each other, and sat on one side. |
爾時，眾多比丘以此緣本，具白 世尊。 |
At that time, many bhikkhus, based on this condition, recognized the World Honored One. |
爾時，如來告比丘曰： |
At that time, the Tathagata told the bhikkhu: |
「迦栴延比丘聰 明辯才，廣演其義，設汝等至吾所問此 義，我亦當以此與汝說之。」 |
Bhikkhu Kakarayan is a clever eloquent and can express its meaning widely. If you ask me about this meaning, I will also explain it to you in this way. |
爾時，阿難在如 來後。 |
At that time, Ananda was behind the Tathagata. |
是時，阿難白佛言： |
At that time, Ananda said to the Buddha: |
「此經義理極為甚 深，猶如有人行路而遇甘露，取而食之， 極為香美，食無厭足。 |
"The meaning of this sutra is extremely profound, just like someone who encounters nectar while walking, takes it and eats it. It is extremely fragrant and delicious, and he can't get enough of it. |
此亦如是，其善男子、 善女人所至到處，聞此法而無厭足。」 |
In the same way, wherever good men and women go, they hear this Dharma and are never tired of it. " |
重 白世尊： |
Chong Bai Shizun: |
「此經名何等，當云何奉行。」 |
What is the name of this sutra, how should it be followed? |
佛告阿 難： |
The Buddha told Ananda: |
「此經名曰甘露法味，當念奉行。」 |
The name of this sutra is the flavor of nectar. You should recite and practice it. |
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. |
41.1 （一 ） |
41.1 (1) |
聞如是： |
Heard this: |
一時，佛在釋翅迦毘羅衛尼拘 屢園中。 |
At one time, the Buddha was in the garden of Shakti Kapiravani. |
是時，摩呵男釋往至世尊所，頭面 禮足，在一面坐。 |
At that time, Mohananshi went to the Supreme Lord and sat on one side with his head bowed and his face bowed. |
爾時，摩呵男釋白世尊言： |
At that time, Mohanan explained the words of the Buddha: |
「躬從如來受此言教： |
"I obey the Tathagata and receive this teaching: |
『諸有善男子、善女人 斷三結使，成須陀洹，名不退轉，必成道果， 更不求諸外道異學，亦復不觀察餘人所 說。』 |
"All good men and women who have broken off the three knots and become sotapannas will have a reputation that will not be reversed, and will surely achieve the fruits of the Tao. They will not seek other heretics and hereditary teachings, nor will they observe what others say." 』 |
設當爾者，此事不然。 |
If you are right, this is not the case. |
我若見暴牛、馬、駱 駝，即時恐懼，衣毛皆竪，復作是念： |
If I see a violent bull, horse, or camel, I will immediately become frightened and my hair will stand on end. I will repeat this thought: |
『設我今日 懷此恐懼，當取命終者，為生何處？』 |
"Suppose I had this fear today and was about to die, where would I live?" 』 |
」 |
|
世尊 告摩呵男： |
World-Honored One, tell Mohanan: |
「勿起恐畏之心，設當取命終，不 墮三惡趣。 |
"Don't be afraid. If you die, you won't fall into the three lower realms. |
所以然者，今有三消滅之義。 |
Therefore, there are three meanings of annihilation. |
云 何為三？ |
Cloud What is three? |
如有著於婬欲而起惱亂，復起 害心向他人，已無此欲，則不起殺害之心， 於現法中不起苦惱，諸有惡不善法欲自 害己； |
If someone is aroused by lust and has a desire to harm others, but he no longer has this desire, he will not have the intention to kill, and he will not suffer from the present dharma. There are evil and unwholesome dharma that want to harm himself; |
設無此者，則無擾亂，便無愁憂。 |
If there is no such thing, there will be no disturbance and no sorrow. |
是 謂，摩呵男，此三義，諸惡不善法便墮在下，諸 善之法便在於上。 |
This means, Mohanan, in these three meanings, all evil and unwholesome dharmas are below, and all good dharma are above. |
亦如酥瓶在水中壞，是 時瓦石便沈在下，酥便浮在上。 |
It's like a bottle of cake broken in water. The rocks will sink to the bottom and the cake will float on top. |
此亦如 是，諸惡不善之法便在於下，諸善之法便 浮在上。 |
This is also true, all evil and unwholesome dharma are below, and all good dharma are floating above. |
摩呵男！當知我昔日未成佛道，在 優留毘六年勤苦，不食美味，身體羸瘦， 如似百年之人，皆由不食之所致。 |
Mohe man! You should know that in the past, before I became a Buddha, I worked hard for six years in Uryuvi and did not eat delicious food. My body became thin and thin, just like people who have lived for hundreds of years, all caused by not eating. |
若我欲 起時，便自墮地。 |
If I want to get up, I will fall to the ground. |
時，我復作是念： |
At that time, I repeated my thoughts: |
『設我於中 命終者，當生何處？』 |
"If I were to die, where would I be born?" 』 |
時，我復作是念： |
At that time, I repeated my thoughts: |
『我今命 終者，必不生惡道中。』 |
"When I die now, I will not be reborn in an evil path." 』 |
然復義趣不可從樂 至樂，要當由苦然復至樂。 |
However, the meaning of meaning cannot be restored from happiness to happiness, but must be restored from suffering to happiness. |
「我爾時復遊 在仙人窟中。 |
"Now I am traveling again in the Immortal Cave. |
爾時，有多尼揵子在彼學道。 |
At that time, Doni Chuozi was studying there. |
是時，尼揵子舉手指日，曝體學道，或復 有蹲而學道。 |
At that time, the nun would raise his fingers and expose his body to learn the Tao, or he might squat down to learn the Tao. |
我爾時往至彼所，語尼揵子： |
I then went to that place and said to nun Chuozi: |
『汝等何故離坐舉手翹足乎？』 |
"Why do you leave your seat and raise your hands and feet?" 』 |
彼尼揵子曰： |
Bini Chuozi said: |
『瞿曇當知，昔我先師作不善行，今所以苦 者，欲滅其罪； |
"You should know, Qu Tan, that in the past my master committed unwholesome deeds, and now he is suffering because of them. I want to eliminate his sins; |
今雖露形體，有慚辱分，亦 有消滅此事。 |
Although the body is exposed now, there is shame and humiliation, but there is also the matter of elimination. |
瞿曇當知，行盡苦亦盡，苦盡 行亦盡，苦行已盡，便至涅槃。』 |
Qu Tan should know that when the suffering is exhausted, the suffering will be exhausted. When the suffering is exhausted, the practice will be exhausted. When the ascetic practice is exhausted, Nirvana will be reached. 』 |
「我爾時復語 尼揵子曰： |
"I then spoke again, and Nichouzi said: |
『此事不然，亦無由行盡苦亦 盡，亦不由苦盡行亦盡，得至涅槃； |
This is not the case. There is no way to achieve Nirvana by doing all the suffering. There is no way to achieve Nirvana by doing all the suffering. |
但今 苦行盡得至涅槃者，此事然矣！但不可從 樂至樂。』 |
But today, for those who have achieved nirvana through ascetic practices, this is the case! But don’t take pleasure from pleasure. 』 |
尼揵子曰： |
Nichouzi said: |
『頻毘娑羅王從樂至 樂，有何苦哉？』 |
"King Bimbisara went from happiness to happiness. What suffering is there?" 』 |
我爾時復語尼揵子曰： |
I then spoke to Nizhuozi again and said: |
『頻 毘娑羅王樂，何如我樂？』 |
"How can King Bisara be as happy as I am?" 』 |
尼揵子報我言： |
Nichouzi reported to me: |
『頻 毘 娑 羅王樂，勝汝樂也。』 |
"The joy of King Pinpisao is better than yours." 』 |
我爾時復語尼揵 子曰： |
I then spoke to nunzi again and said to him: |
『頻毘娑羅王能使我七日七夜結跏 趺坐，形體不移動乎？ |
Can King Bimbisara make me sit in lotus position for seven days and seven nights without moving my body? |
正使六、五、四、三、二， 乃至一日結跏趺坐乎？』 |
Are you sitting in lotus position six, five, four, three, two, or even one day? 』 |
尼揵子報曰： |
Nichouzi reported: |
『不也。 |
"No. |
瞿曇！』世尊告曰： |
Qu Tan! ” The World Honored One said: |
『我能堪任結跏趺坐，形不移 動。 |
"I can sit in lotus position without moving. |
云何，尼揵子！誰者為樂？ |
What's the matter, niqiaozi! Who is happy? |
頻毘娑羅王樂 耶？ |
King Bimbisara's music? |
為我樂耶？』 |
Are you happy for me? 』 |
尼揵子曰： |
Nichouzi said: |
『瞿曇沙門樂。』 |
"The music of Qutan Shamen." 』 |
「如 是。 |
"That's right. |
摩呵男！當作此方便，知不可從樂至 樂，要當從苦至樂。 |
Mohe man! Taking advantage of this method, you should know that you cannot go from happiness to happiness, but you should go from suffering to happiness. |
猶如，摩呵男！大村左 右有大池水，縱 廣 一由旬，水滿其中。 |
Like, Mohanan! There are large pools of water on the left and right sides of the big village, one league wide in length and full of water. |
若復 有人，來取彼一渧水。 |
If there is someone again, come and get a bottle of water from that place. |
云何，摩呵男！水何者 為多？ |
Yunhe, Mohenan! Which one has more water? |
一渧水多？ |
A glass of water is a lot? |
為池水多乎？」 |
Why is there so much water in the pool? " |
摩呵男曰： |
Mohenan said: |
「池 水多，非一渧水多也。」 |
There is a lot of water in a pond, not just a stream of water. |
世尊告曰： |
The World Honored One said: |
「此亦如是。 |
"This is also true. |
賢聖弟子諸苦已盡，永無復有，餘存在者如 一渧水耳。 |
All the sufferings of the virtuous and sage disciples have ended and will never exist again. What remains is like a stream of water. |
如我眾中最下道者，不過七 死七生而盡苦際。 |
Just like the lowest among us, he will only die seven times and live in all kinds of suffering. |
若復勇猛精進，便為家 家，即得道跡。」 |
If you continue to be brave and diligent, you will be a good person and achieve the path of Taoism. " |
爾時，世尊重與摩呵男說微 妙之法，彼聞法已，即從座起而去。 |
At that time, Shizun was explaining the subtle Dharma to Mohanan. As soon as he heard the Dharma, he got up from his seat and left. |
爾時，摩呵 男聞佛所說，歡喜奉行。 |
At that time, the man Mohe heard what the Buddha said and followed it with joy. |
41.2 （二） |
41.2 (2) |
聞如是： |
Heard this: |
一時，尊者那伽波羅在鹿野 城中。 |
At that time, the Venerable Nagapala was in Luye City. |
是時，有一婆羅門年垂朽邁，昔與尊 者那伽婆羅少小舊欵。 |
At that time, there was an old Brahmin who had lived with the venerable Nagabra as a young boy. |
是時，婆羅門往至 那伽婆羅所，共相問訊，在一面坐。 |
At that time, the Brahmins went to the Naga Brahmins, asked each other, and sat down together. |
爾時，梵 志語那伽婆羅曰： |
At that time, Brahma said to Nagabhara: |
「汝今於樂之中，最為 快樂。」 |
You are happiest now in happiness. |
那伽婆羅曰： |
Nagabala said: |
「汝觀何等義，而作是說： |
"You see how righteous it is, and you say this: |
『於樂之中，最為快樂。』 |
"The happiest thing is to be in joy." 』 |
？」 |
? " |
婆羅門報曰： |
Brahman reported: |
「我頻七日 中，七男兒死，皆勇猛高才，智慧難及； |
"During the seven days of my visit, seven men died, all of them brave, talented, and unmatched in their wisdom; |
近六日 之中，十二作使人無常，能堪作使，無有懈 怠； |
In the past six days, the twelve tasks were unpredictable, and I was able to do the tasks without slacking off; |
近五日已來，四兄弟無常，多諸妓術， 無事不閑； |
In the past five days, the four brothers have been acting erratically, doing many prostitutes, and doing nothing. |
近四日已來，父母命終，年向 百歲，捨我去世； |
Nearly four days have passed, and my parents have passed away. They are approaching a hundred years old and have passed away without me; |
近三日已來，二婦復死，顏 貌端政，世之希有； |
Nearly three days have passed, and the two women have come back to life, with a dignified appearance, which is rare in the world; |
又復家中有八窖珍寶， 昨日求之而不知處； |
Also, there are eight treasures in the house. I looked for them yesterday but I don’t know where they are. |
如我今日遭此苦惱， 不可稱計。 |
If I am suffering like this today, it cannot be calculated. |
然，尊者！今日永離彼患，無復愁 憂，正以道法而自娛樂，我觀此義已，故 作是說： |
Yes, Your Majesty! Today, I am forever free from these troubles and have no worries anymore. I am amusing myself with the Tao and Dharma. I have considered this meaning, so I say this: |
『於樂之中，最為快樂！』」 |
"The happiest thing is to be in joy!" 』』 |
是時，尊者那 伽婆羅告彼梵志曰： |
At that time, Venerable Nagavala told Brahma Zhi: |
「汝何為不作方便， 使彼爾許之人而不命終乎？」 |
Why didn't you do anything convenient so that the person you promised would end up dead? |
梵志對曰： |
Fanzhi said: |
「我亦 多作方便，欲令不死，又不失財，亦復隨 時布施，作諸功德，祠祀諸天，供養諸長老 梵志，擁護諸神，誦諸呪術，亦能瞻視星 宿，亦復能和合藥草，亦以甘饌飲食施彼 窮厄，如此之比不可稱也。 |
"I also make many expedients, so that I can avoid death and lose money. I also give alms at any time, perform various merits, offer sacrifices to the gods, make offerings to the elders and Brahma, support the gods, recite various magic arts, and be able to gaze at the stars. , can also combine medicinal herbs, and can also treat the poor with sweet food and drink. Such a comparison cannot be described. |
然復不能濟彼 命根。」 |
However, it cannot save his life. " |
是時，尊者那伽婆羅便說此偈： |
At that time, Venerable Nagabhala said this verse: |
「藥草諸呪術， 衣被飲食具， |
"Herbs and magic, clothing, quilts, eating utensils, |
雖施而無益， 猶抱身苦行。 |
Although giving is of no use, I still practice asceticism. |
正使祭神祠， 香花及沐浴， |
Just make sacrifices to the gods, offer fragrant flowers and bathe, |
計挍此原本， 無能療治者。 |
Based on this fact, there is no cure. |
假使施諸物， 精進持梵行， |
If you give all kinds of gifts and diligently uphold the holy life, |
計挍此原本， 無能療治者。」 |
Based on this fact, there is no cure. " |
是時，梵志問曰： |
At that time, Fanzhi asked: |
「當行何法，使無此苦惱之 患？」 |
What should I do to avoid such suffering? |
是時，尊者那伽婆羅便說此偈： |
At that time, Venerable Nagabhala said this verse: |
「恩愛無明本， 興諸苦惱患， |
"Love has no clear origin, causing all kinds of suffering and suffering. |
彼滅而無餘， 便無復有苦。」 |
If it is destroyed and nothing remains, there will be no more suffering. " |
是時，彼梵志正聞語已，即時便說此偈： |
At that time, Brahma Zhi heard the words and immediately said this verse: |
「雖老不極老， 所行如弟子， |
"Although he is not very old, he behaves like a disciple. |
願聽出家學， 使得離此災。」 |
I am willing to listen to the teachings of the monks and avoid this disaster. " |
是時，尊者那伽婆羅即授彼三衣，使出家 學，又告之曰： |
At that time, Venerable Nagavala gave him the three robes and made him a monk to study. He also told him: |
「汝今，比丘！當觀此身從頭至 足，此髮、毛、爪、齒為從何來？ |
"Now, bhikkhu, look at this body from head to toe. Where do these hair, fur, claws, and teeth come from? |
形體、皮宍、骨 髓、腸胃悉從何來？ |
Where do the body, skin, bone marrow, and intestines and stomach come from? |
設從此去，當至何所？ |
If you were to go from here, where would you go? |
是 故，比丘！勿多憂念世間苦惱，又當觀此毛 孔之中，求方便成四諦。」 |
Yes, bhikkhu! Don't worry too much about the sufferings in the world, and instead look into these pores and seek expediency to achieve the Four Noble Truths. " |
是時，尊者那伽婆 羅便說此偈： |
At that time, Venerable Nagavala said this verse: |
「除想勿多憂， 不久成法眼， |
"Don't worry too much except your thoughts, you will soon develop the Dharma Eye. |
無常行如電， 不遇此大幸。 |
Impermanence acts like electricity, and you will not encounter such great luck. |
一一觀毛孔， 生者滅者原， |
Look at the pores one by one, what is alive is what is destroyed, |
無常行如電， 施心向涅槃。」 |
Impermanence acts like electricity, and the mind of giving is toward nirvana. " |
是時，彼長老比丘受如是言教，在閑靜之 處，思惟此業。 |
At that time, the elder bhikkhu received these instructions and meditated on this deed in a quiet place. |
所以然族姓子，剃除鬚髮， 以信堅固，出家學道者，欲修無上梵行，生 死已盡，梵行已立，所作已辦，更不復受胎， 如實知之。 |
Therefore, those who are born in the Ran clan, shave off their beards and hair, strengthen their faith, become monks and learn Taoism, and want to practice the supreme holy life. Life and death have been completed, the holy life has been established, and the work has been done, and there is no need to conceive again. Know it as it is. |
是時，彼比丘便成阿羅漢。 |
At that time, that bhikkhu became an Arahant. |
是時， 有天是彼比丘舊知識，見彼比丘成阿羅 漢已，便往至那伽婆羅所，在虛空中而 說此偈： |
At that time, one day, a monk who was an old acquaintance of that bhikkhu saw that the bhikkhu had become an Arahant, so he went to Nagabhadra and said this verse in the sky: |
「以得具足戒， 在彼閑靜處， |
"In order to be fully disciplined, in that quiet place, |
得道心無著， 除諸原惡本。」 |
The mind that attains the Tao has no attachments, and eliminates all the original evil roots. " |
是時，彼天復以天華散尊者上，即於空中 沒不現。 |
At that time, the Heavenly Flowers scattered the Venerable Master again, and he appeared in the sky. |
爾時，彼比丘及天聞尊者那伽 婆羅所說，歡喜奉行。 |
At that time, the bhikkhu and the deva heard what Venerable Nagabhala said and followed it with joy. |
41.3 （三） |
41.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當觀七處之善，又 察四法，於此現法之中名為上人。 |
"One should observe the good qualities of the seven bases and observe the four dharmas. Among these manifest dharmas, one is called the Master. |
云何，比 丘！觀七處之善？ |
Why, bhikkhu! Observe the goodness of the seven bases? |
於是，比丘！以慈心遍滿一 方、二方、三方、四方，四維上下，亦復如是，盡 於世間以慈心遍滿其中。 |
So, bhikkhu! Fill one, two, three, and four directions with loving-kindness, up and down the four dimensions, and do the same throughout the world, filling it all with loving-kindness. |
悲、喜、護心，空，無 相、願，亦復如是。 |
The hearts of sorrow, joy, and protection are empty, without form or wish, and the same is true again. |
諸根具足，飲食自量，恒自覺 悟。 |
All faculties are sufficient, food and drink are self-sufficient, and self-enlightenment is constant. |
如是，比丘！觀七處。 |
So, bhikkhu! Visit seven places. |
「云何，比丘！察四處之 法？ |
"What do you mean, bhikkhu! Examine the Dharma everywhere? |
於是，比丘！內自觀身，除去愁憂，身意止， 外復觀身身意止； |
So, bhikkhu! Observe the body internally, eliminate worries, the body and mind will be still, and observe the body, body and mind externally again; |
內外觀身身意止。 |
Internally and externally, the body, mind and body stop. |
內自 觀痛痛意止； |
Internal self-awareness relieves pain and pain; |
外自觀痛痛意止； |
Externally, the pain is relieved; |
內外觀痛 痛意止。 |
Internal and external pain, pain relief. |
內觀心心意止； |
Introspection of mind and mind stops; |
外觀心心意止； |
Appearance, mind and heart are still; |
內 外觀心心意止，除去愁憂，無復苦患。 |
Internally and externally, the heart and mind are calmed, sorrow is eliminated, and there is no more suffering. |
內觀 法法意止； |
Vipassana: Dharma and mind stop; |
外觀法法意止，內外觀法法意 止。 |
The external appearance means the law will stop, the internal appearance means the law will stop. |
如是，比丘！觀四法之善。 |
So, bhikkhu! Observe the goodness of the four dharmas. |
「若復，比丘！如 是七處善及察四法，於此現法中為上 人。 |
"If so, bhikkhu! If you are good at the seven points and observe the four dharmas, you will be the master in the present dharma. |
是故，比丘！當求方便，辦七處之善及 觀四法。 |
That’s why, bhikkhu! You should seek expediency, do good deeds in the seven bases, and observe the four dharmas. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
41.4 （四） |
41.4 (four) |
聞如是： |
Heard this: |
一時，佛在釋翅迦毘羅越城尼拘 屢園，與大比丘眾五百人俱。 |
At one time, the Buddha was in the Nikuchi Garden of Shakyamuni City, together with a group of five hundred great bhikkhus. |
是時，眾多比 丘往至世尊所，頭面禮足，在一面坐。 |
At that time, many bhikkhus went to where the Blessed One was, bowing their heads, faces and feet, and sat on one side. |
爾時， 眾多比丘白世尊言： |
At that time, many monks said to the Buddha: |
「我等欲詣北方遊化。」 |
We want to travel to the north. |
世尊告曰： |
The World Honored One said: |
「宜知是時。」 |
It's better to know when it's time. |
世尊復告比丘曰： |
The World-Honored One told the bhikkhu again: |
「汝等為辭舍利弗比丘乎？」 |
"Are you saying goodbye to Bhikkhu Sariputta?" |
諸比丘對曰： |
The monks said to each other: |
「不 也。 |
"No. |
世尊！」 |
World Honored One! " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等往辭舍 利弗比丘。 |
"You go and bid farewell to Bhikkhu Levu. |
所以然者，舍利弗比丘恒與諸 梵行人教誡其法，說法無厭足。」 |
Therefore, Bhikkhu Shariputra has always taught his Dharma to all Brahma practitioners, and his teachings have never been exhausted. " |
爾時，世尊 與諸比丘說微妙之法，諸比丘聞法已，即 從座起，禮世尊足，遶佛三匝，便退而去。 |
At that time, the Blessed One spoke the subtle Dharma to the bhikkhus. After hearing the Dharma, the bhikkhus stood up from their seats, saluted the Blessed One's feet, circled the Buddha three times, and then retreated. |
爾 時，舍利弗在釋翅神寺中遊。 |
At that time, Shariputra was wandering in the middle of Shichi Temple. |
爾時，眾多比丘 往至舍利弗所，共相問訊，在一面坐。 |
At that time, many bhikkhus went to Sariputta's house, asked each other, and sat together. |
是時， 眾多比丘白舍利弗言： |
At that time, many monks said to Shariputra: |
「我等欲詣北方人 間遊化，今以辭世尊。」 |
We wish to attain enlightenment in the human world in the north, and now I bid farewell to the World Honored One. |
舍利弗言： |
Shariputra said: |
「卿等當 知，北方人民、沙門、婆羅門皆悉聰明，智慧難 及，復有人民憙來相試。 |
"You should know, sir, that the people of the north, ascetics, and brahmans are all very clever, but their wisdom is hard to come by. People come here to test you. |
若當來問卿： |
If you come and ask your Majesty: |
『諸 賢師，作何等論？』 |
"Wise teachers, what do you think? 』 |
設當作是問者，欲云何報 之？」 |
If you were to ask, how would you like to repay him? " |
諸比丘報曰： |
The monks reported: |
「設當有人來問者，我當 以此義報之： |
"If someone comes to ask, I will repay him with this righteousness: |
『色者無常，其無常者即是苦 也； |
"Color is impermanent, and its impermanence is suffering; |
苦者無我，無我者空，以空無我、彼空， 如是智者之所觀也。 |
Suffering means selflessness, selflessness means emptiness, and emptiness means selflessness and emptiness. This is what a wise person sees. |
痛、想、行、識亦復無常、苦、 空、無我，其實空者彼無我、空，如是智者之所 學也。 |
Pain, thought, action, and pain are also impermanent, suffering, empty, and selfless. In fact, emptiness means selflessness and emptiness. This is what the wise learn. |
此五盛陰皆空、皆寂，因緣合會皆歸於 磨滅，不得久住。 |
These five abundant yin are all empty and silent, and all the combination of causes and conditions will be wiped out and will not last long. |
八種之道，將從有七，我師 所說正謂此耳。』 |
There will be seven of the eight ways. This is exactly what my teacher said. 』 |
若剎利、婆羅門、人民之類，來 問我義者，我等當以此義報之。」 |
If Ksriyas, Brahmins, people, etc. come to ask me for justice, we will repay them with justice. " |
是時，舍利 弗語眾多比丘曰： |
At that time, Sariputta spoke to many monks and said: |
「汝等堅持心意，勿為輕 舉。」 |
Stick to your will and don't act lightly. |
是時，舍利弗具足與諸比丘說微妙之 法，即從座起而去。 |
At that time, Shariputra stood up from his seat and left after explaining the subtle Dharma to the monks. |
是時，眾多比丘去不遠， 舍利弗告比丘： |
At that time, many bhikkhus were not far away. Sariputra told the bhikkhus: |
「當云何行八種之道及七 種之法？」 |
How can we practice the eight ways and the seven methods? |
是時，眾多比丘白舍利弗言： |
At that time, many monks said to Shariputra: |
「我等 乃從遠來，欲聞其義，唯願說之。」 |
We have come from afar to hear its meaning, and we only wish to explain it. |
舍利弗報 曰： |
Shariputra reported: |
「汝等諦聽！諦聽，善思念之，吾今當說。」 |
Listen carefully! Listen carefully and think carefully about it. I will speak it now. |
是 時，比丘而受其教。 |
At that time, the bhikkhu received his teachings. |
舍利弗告曰： |
Shariputra said: |
「若一心念 正見者，念覺意不亂也； |
“If one’s mind is focused on the right view, his mind will not be confused; |
等治者，念一心一 切諸法，法覺意也； |
Those who are waiting to be cured should recite all the Dharmas with one mind, and be aware of the Dharma; |
等語者，身意精進，精進覺 意也； |
Those who speak the same language are diligent in body and mind, and diligent in awareness and mind; |
等業者，一切諸法得生，喜覺意也； |
When all things are done, all dharmas are born, and the mind is happy and enlightened; |
等 命者，知足於賢聖之財，悉捨家財，安其形 體，猗覺意也； |
Those who are waiting for fate will be content with the wealth of sages and sages. They will give up all their wealth and take care of their body and mind. |
等方便者，得賢聖四諦，盡除 去諸結，定覺意也； |
By waiting for convenience, one can obtain the Four Noble Truths, eliminate all knots, and stabilize the mind; |
等念者，觀四意止，身無 牢固，皆空無我，護覺意也； |
Those who think about it, observe that the four thoughts are still, the body is not solid, everything is empty and there is no self, and the awareness is also protected; |
等三昧者，不獲 者獲，不度者度，不得證者使得證也。 |
For those who have not attained Samadhi, they will attain it; those who have not attained it will be attained; those who have not attained it will be attained. |
設當 有人來問此義： |
Suppose someone comes and asks about this meaning: |
『云何修八種道及七法？』 |
"Why do you practice the eight ways and the seven methods?" 』 |
汝 等當如是報之。 |
This is how you should repay me. |
所以然者，八種道及七 法，其有比丘修此者，有漏心便得解脫。 |
Therefore, among the eight paths and seven dharmas, if a bhikkhu practices these, he will be liberated if he has an outflowing mind. |
「我今重告汝，其有比丘修行思惟八種道 及七法者，彼比丘便成二果而無狐疑， 得阿羅漢。 |
"I tell you now that if a bhikkhu practices and meditates on the eight paths and seven dharmas, he will achieve the two fruits without doubt and become an Arhat. |
且捨此事。 |
Let this matter go. |
若不能多，一日之 中行此八種道及七法者，其福不可稱計， 得阿那含、若阿羅漢。 |
If there are not many, those who practice these eight paths and seven dharma in one day will have immeasurable blessings and become an anagami or an arhat. |
是故，諸賢，當求方便， 行此八種道及七法者，於取道無有狐疑。」 |
Therefore, all sages, you should seek expediency. Those who practice these eight ways and seven dharma should have no doubts in taking the way. " |
爾時，諸比丘聞舍利弗所說，歡喜奉行。 |
At that time, the monks heard what Sariputta said and followed it with joy. |
41.5 （五） |
41.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊語迦葉曰： |
At that time, the World-Honored One spoke to Kassapa: |
「汝今年已朽邁， 無少壯之意，宜可受諸長者衣裳及其飲 食。」 |
You are old this year and have no intention of becoming young. It is better for you to receive the clothes and food of the elders. |
大迦葉白佛言： |
Kassapa said to the Buddha: |
「我不堪任受彼衣食，今 此納衣隨時乞食，快樂無比。 |
"I can't bear to accept that food and clothing. Now I can beg for food whenever I can, and I am extremely happy. |
所以然者，將來 當有比丘！形體柔軟，心貪好衣食，便於禪 退轉，不復能行苦業，又當作是語： |
Therefore, there will be monks in the future! The body is soft, the mind is greedy for food and clothing, and it is easy for Zen to retreat, and it is no longer possible to perform hard work, and it should be said as follows: |
『過去佛 時，諸比丘等亦受人請、受人衣食，我等何 為不法古時聖人乎？』 |
"In the days of the Buddha in the past, monks and other monks also accepted invitations from others, and received food and clothing from others. How can we act like the sages of the past? 』 |
坐貪著衣食故，便當 捨服為白衣，使諸聖賢無復威神，四部 之眾漸漸減少； |
Because he sits and is greedy for food and clothing, he will give up his clothes and wear white clothes, so that the saints and sages lose their power and the crowd of the four tribes gradually decreases; |
聖眾已減少，如來神寺復當 毀壞； |
The number of saints has been reduced, and the temple of the Tathagata must be destroyed again; |
如來神寺已毀壞故，經法復當凋 落。 |
Since the temple of the Tathagata has been destroyed, the sutras and teachings will wither away. |
是時，眾生無復精光，以無精光，壽命遂 短。 |
At that time, all sentient beings will no longer have the light of essence, so without the light of essence, their life span will be shortened. |
是時，彼眾生命終已，皆墮三惡趣。 |
At that time, their lives will end and they will all fall into the three lower realms. |
猶如 今日眾生之類，為福多者皆生天上，當來 之世為罪多者，盡入地獄。」 |
Just like all sentient beings today, those who have a lot of blessings will be born in heaven. In the future life, those who have a lot of sins will all go to hell. " |
世尊告曰： |
The World Honored One said: |
「善哉！善 哉！迦葉多所饒益，為世人民作良友福 田。 |
"How good! How good! Kassapa has done a lot of good, and he has become a good friend and a blessed field for the people of the world. |
迦葉當知，吾般涅槃後千歲餘，當有比 丘於禪退轉，不復行頭陀之法； |
Kassapa should know that more than a thousand years after my parinirvana, some bhikkhus will retreat from meditation and no longer practice the Dharma of the sūtra; |
亦無乞 食、著補納衣，貪受長者請其衣食； |
There is no need to beg for food or mend clothes, or to be greedy for food and clothing from the elders; |
亦復 不在樹下閑居之處，好喜莊飾房舍，亦不 用大小便為藥，但著餘藥草，極甘美者； |
Also, I don’t live under the trees, I like to decorate my house, I don’t use my urine and urine as medicine, but I use the remaining medicinal herbs, which are extremely sweet; |
或 於其中貪著財貨，悋惜房舍，恒共鬪諍。 |
Or they may be greedy for money, waste their houses, and fight together all the time. |
爾時，檀越施主篤信佛法，好喜惠施，不惜 財物。 |
At that time, Don Yue, the benefactor, believed deeply in Buddhism, loved to give, and did not hesitate to give money. |
是時，檀越施主命終之後盡生天上，比 丘懈怠者，死入地獄中。 |
At that time, Tan Yue, the benefactor, will be reborn in heaven after his death, and those monks who are slack will die in hell. |
如是，迦葉！一切諸行 皆悉無常，不得久保。 |
So, Kasyapa! All actions are impermanent and cannot last forever. |
「又迦葉當知，將來之 世，當有比丘剃鬚髮而習家業，左抱男， 右抱女，又執箏簫在街巷乞食。 |
"Also Kassapa should know that in the future, there will be monks who shave their beards and hair, practice their family business, hold men on their left and women on their right, and beg for food in the streets with their zithers and flutes. |
爾時，檀越 施主受福無窮，況復今日至誠乞食者。 |
At that time, Tan Yue's benefactor received endless blessings, and what is more, he is a sincere beggar today. |
如是， 迦葉！一切行無常，不可久停。 |
So, Kasyapa! Everything is impermanent and cannot be stopped for a long time. |
「迦葉當知，將 來之世，若有沙門比丘當捨八種道及七種 之法，如我今日於三阿僧祇劫所集法寶。 |
"Kasyapa should know that in the future, if there is a monk who is a monk, he should give up the eight kinds of path and the seven kinds of Dharma, just like the Dharma treasures I have gathered today for three asamkhya kalpas. |
將來諸比丘以為歌曲，在眾人中乞食以自 濟命，然後檀越施主飯彼比丘眾，猶獲 其福，況復今日而不得其福乎！ |
In the future, the bhikkhus will think of the song as a song and beg for food among the people to save their lives. Then Tan Yue will give food to the bhikkhus and they will still get the same blessings. How much more blessings will they not get today? |
「我今持此 法付授迦葉及阿難比丘。 |
"I now hold this teaching and teach it to Kasyapa and Ananda. |
所以然者，吾今 年老以向八十，然如來不久當取滅度，今 持法寶付囑二人，善念誦持，使不斷絕，流 布世間。 |
Therefore, I am now eighty years old, but the Tathagata will soon achieve nirvana. Now I hold the Dharma treasure and instruct two people to recite it and uphold it well, so that it will not be extinct and spread in the world. |
其有遏絕聖人言教者，便為墮邊 際。 |
Those who suppress the teachings of saints will fall into the margins. |
是故，今日囑累汝經法，無令脫失。」 |
Therefore, I have entrusted you with the sutra and Dharma today, and I will not let you get away with it. " |
是時， 大迦葉及阿難即從座起，長跪叉手，白世尊 言： |
At that time, Kassapa and Ananda stood up from their seats, knelt down and crossed their hands, and said to the World Honored One: |
「以何等故，以此經法付授二人，不囑 累餘人乎？ |
"Why did you teach this sutra to two people and not teach the rest? |
又復如來眾中，神通第一不可 稱計，然不囑累？」 |
Furthermore, among all the Tathāgata, the one with the most magical power is indescribable, so why don’t you tell me? " |
世尊告迦葉曰： |
The World-Honored One told Kasyapa: |
「我於天上、 人中，終不見此人，能受持此法寶，如迦葉、 阿難之比。 |
"I have never seen such a person in heaven or among people, who can receive and hold this Dharma treasure like Kassapa and Ananda. |
然聲聞中亦復不出二人上者， 過去諸佛亦復有此二人受持經法，如今 迦葉、阿難比丘之比，極為殊妙。 |
However, among the sravakas, there are no more two people who are superior. In the past, Buddhas also had these two people to accept and uphold the sutras and Dharma. Now, the comparison between Kassapa and Ananda is extremely wonderful. |
所以然者， 過去諸佛頭陀行比丘，法存則存，法沒則沒。 |
Therefore, for all the Buddhas and monks in the past, if the Dharma exists, it will exist; if the Dharma disappears, it will disappear. |
然我今日迦葉比丘留住在世，彌勒佛出世 然後取滅度。 |
However, today I, Bhikkhu Kassapa, will remain in this world, and Maitreya Buddha will be born and then attain nirvana. |
由此因緣，今迦葉比丘勝過 去時比丘之眾。 |
Due to this reason, Bhikkhu Kassapa today is better than all the bhikkhus in the past. |
又阿難比丘云何得勝過 去侍者？ |
And how could Bhikkhu Ananda be better than a waiter? |
過去時諸佛侍者，聞他所說，然後乃 解。 |
In the past, the Buddha's attendants heard what he said and then interpreted it. |
然今日阿難比丘，如來未發語便解，如 來不復語是，皆悉知之。 |
But today, Bhikkhu Ananda, the Tathagata understood it without speaking, and the Tathagata understood it without speaking. |
由此因緣，阿難比 丘勝過去時諸佛侍者。 |
Due to this cause and condition, Bhikkhu Ananda is superior to all the Buddha's attendants in the past. |
是故，迦葉！阿難！吾今 付授汝、囑累汝此法寶，無令缺減。」 |
That’s why, Kasyapa! Ananda! I am now giving you this Dharma treasure and entrusting it to you so that there will be no shortage of it. " |
爾時，世 尊便說偈言： |
At that time, the World-Honored One spoke a verse: |
「一切行無常， 起者必有滅， |
"Everything is impermanent; what arises must cease. |
無生則無死， 此滅最為樂。」 |
Without birth, there is no death. This cessation is the most blissful. " |
是時，大迦葉及阿難聞佛所說，歡喜奉行。 |
At that time, Kassapa and Ananda heard what the Buddha said and followed it happily. |
增壹阿含經卷第三十五 |
The Thirty-fifth Volume of the Agama Sutra |
42.1 （一）非時 |
42.1 (1) Untimely |
增壹阿含經卷第三十六 |
The thirty-sixth volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「凡夫之人不聞不 知說法時節。 |
“Ordinary people don’t know the season of the Dharma if they don’t hear it. |
比丘當知，有八不聞時節， 人不得修行。 |
Bhikkhus, you should know that if you don't know the eight seasons, you will not be able to practice. |
云何為八？ |
Why does the cloud mean eight? |
若如來出現世時， 廣演法教，得至涅槃、如來之所行，然此眾 生在地獄中，不聞不覩，是謂初一難也。 |
If the Tathagata appears in the world, performs the Dharma teachings extensively, and achieves Nirvana, as the Tathagata does, but these living beings are in hell, neither hearing nor talking, this is called the first difficulty. |
「若復如來出現世時，廣演法教，然此眾生在 畜生中，不聞不覩，是謂第二之難。 |
"If the Tathagata appears in this world and preaches Dharma teachings widely, but these sentient beings are among the animals and neither hear nor read, this is the second difficulty. |
「復次，如 來出現世時，廣說法教，然此眾生在餓鬼 中，不聞不覩，是謂此第三之難也。 |
"Furthermore, when the Tathagata appeared in the world, he preached widely, but living beings among the hungry ghosts did not hear or read. This is called the third difficulty. |
「復次， 如來出現世時，廣演法教，然此眾生在長 壽天上，不聞不覩，是謂第四之難也。 |
"Furthermore, when the Tathagata appeared in the world, he preached the Dharma widely, but all sentient beings in the longevity heaven did not hear it or read it. This is called the fourth difficulty. |
「復 次，如來出現世時，廣演法教，然此眾生在 邊地生，誹謗賢聖，造諸邪業，是謂第五之 難。 |
"Furthermore, when the Tathagata appears in the world and preaches Dharma teachings widely, there are living beings living in other places, slandering sages and creating all kinds of evil deeds. This is called the fifth difficulty. |
「復次，如來出現世時，廣演法教，得至涅 槃，然此眾生生於中國，又且六情不完具， 亦復不別善惡之法，是謂第六之難也。 |
"Furthermore, when the Tathagata appeared in the world, he widely performed the teachings and achieved nirvana. However, these living beings were born in China, and they had incomplete six emotions and no distinction between good and evil. This is called the sixth difficulty. |
「若 復如來出現世時，廣演法教，得至涅槃，然 此眾生在於中國，雖復六情完具，無所缺 漏，然彼眾生心識邪見： |
"If the Tathagata appears in the world again, performs the Dharma teachings extensively, and achieves nirvana, but these living beings are in China, and although they have complete six emotions without any defects, their minds have wrong views: |
無人、無施、亦無受 者，亦無善惡之報，無今世、後世，亦無父母， 世無沙門、婆羅門等成就得阿羅漢者，自 身作證而自遊樂，是謂第七之難也。 |
There is no one, no giver, no receiver, no good or evil reward, no present life, no hereafter, and no parents. There are no ascetics, brahmins, or other Arahants in the world who can testify by themselves and enjoy themselves. This is called the seventh difficulty. also. |
「復次， 如來不出現世，亦復不說法使至涅槃 者，又此眾生生在中國，六情完具，堪任受 法，聰明高才，聞法則解，修行正見： |
"Furthermore, the Tathagata will never appear in the world, nor will he teach the Dharma to lead to nirvana. Moreover, these living beings are born in China, with complete six emotions, capable of accepting the Dharma, intelligent and talented, hearing the Dharma and interpreting it, and practicing the right view: |
便有物、 有施、有受者，有善惡之報，有今世、後世，世 有沙門、婆羅門等修正見，取證得阿羅漢 者，是謂第八之難。 |
There are things, there are givers, there are receivers, there are good and evil rewards, there are this world and the hereafter, there are recluses, brahmins and other revised views in this world, and it is the eighth difficulty to obtain enlightenment and become an Arahant. |
非梵行所修行，是謂， 比丘！有此八難，非梵行所修行。 |
It is not practiced in the holy life, that is, a monk! These eight difficulties are beyond the scope of the Brahmacharya. |
「於是，比丘！ 有一時節法，梵行人所修行。 |
"So, bhikkhu! There is a time-honored dharma, which is practiced by Brahmacharyas. |
云何為一？ |
Why is the cloud one? |
於 是，如來出現世時，廣演法教，得至涅槃，然 此人生在中國，世智辯聰，觸物皆明，修行 正見，亦能分別善惡之法，有今世、後世，世 有沙門、婆羅門等修正見，取證得阿羅漢 者。 |
Therefore, when the Tathagata appeared in the world, he widely performed the Dharma teachings and achieved Nirvana. However, in this life in China, he was wise and discerning, could see everything he touched, practiced right views, and could also distinguish between good and evil. There are this world, the next life, and the world. There are ascetics, brahmans, etc. who have corrected their views and obtained enlightenment to become Arahants. |
是謂梵行人修行一法，得至涅槃。」 |
This means that Brahma practitioners practice one method and achieve Nirvana. " |
爾時， 世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「八難非一類， 令人不得道， |
"The eight difficulties are not of the same kind, which makes people unreasonable. |
如今現在前， 世間不可遇。 |
Before now, it is impossible to meet in this world. |
亦當學正法， 亦莫失是處， |
You should also learn the righteous Dharma, and don’t lose sight of it. |
追憶過去等， 便生地獄中。 |
If you think about the past, you will be born in hell. |
於是斷無欲， 思惟於正法， |
Then give up all desires and meditate on the Dharma, |
久存於世間， 而無斷滅時。 |
It has existed in the world for a long time and will never cease to exist. |
於是斷無欲， 思惟於正法， |
Then give up all desires and meditate on the Dharma, |
永斷生死原， 久存於世間。 |
Eternally cut off from the source of birth and death, it will remain in the world for a long time. |
以得於人身， 分別正真法， |
In order to obtain the human body and discern the true Dharma, |
諸不得果者， 必遊八難處。 |
Those who fail to achieve results will have to travel to the eight difficult places. |
今說有八難， 佛法之要行， |
Now let’s talk about eight difficulties, the essentials of practicing Buddhism. |
一難猶尚劇， 如板浮大海。 |
A difficulty is like a drama, like a rock floating in the sea. |
雖當離一難， 然可有此理， |
Although we should avoid one difficulty, there is a reason for this. |
設離一四諦， 永離於正道。 |
To deviate from the one and four truths is to deviate from the right path forever. |
是故當專心， 思惟於妙理， |
Therefore, you should concentrate on meditating on the wonderful principles, |
至誠聽正法， 便得無為處。 |
Listening to the true Dharma with sincerity will lead to the place of inaction. |
「是故，比丘！當求方便，遠離八難之處，莫願 其中。 |
"Therefore, bhikkhu, seek expediency and stay away from the Eight Difficulties, and do not wish to be among them. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
42.2 （二）泥黎 |
42.2 (2) Nili |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有八大地獄。 |
"There are eight hells. |
云何 為八？ |
Why is it eight? |
一者還活地獄，二者黑繩地獄，三者 等害地獄，四者涕哭地獄，五者大涕哭地 獄，六者阿鼻地獄，七者炎地獄，八者大炎地 獄。 |
The first is the living hell, the second is the black rope hell, the third is the equal harm hell, the fourth is the weeping hell, the fifth is the great weeping hell, the sixth is the Avici hell, the seventh is the burning hell, and the eighth is the great burning hell. |
如是，比丘！八大地獄。」 |
So, bhikkhu! Eight hells. " |
爾時，世尊便說此 偈： |
At that time, the World-Honored One spoke this verse: |
「還活及黑繩， 等害二涕哭， |
"Still alive with the black rope, I will cry with tears when I wait, |
五逆阿鼻獄， 炎大炎地獄。 |
The five evils are the Abi Hell and the Great Flame Hell. |
此名八地獄， 其中不可處， |
This is called the eight hells, and there is no place in them. |
皆由惡行本， 十六隔子圍。 |
They are all caused by evil deeds, surrounded by sixteen partitions. |
然彼鐵獄上， 為火之所燒， |
However, the iron prison was burned by fire, |
遍一由旬內， 熾火極熱盛。 |
Throughout one yojana, the fire was extremely hot. |
四城四門戶， 其間甚平整， |
There are four cities and four gates, which are very smooth. |
又以鐵作城， 鐵板覆其上。 |
He also built the city with iron and covered it with iron plates. |
「斯由眾生罪報之緣，令彼眾生受苦無量，肉 血消盡，唯有骨存。 |
"Because of the retribution for the sins of all sentient beings, they suffer immeasurably. Their flesh and blood are gone, and only their bones remain. |
以何等故，名為還活地 獄？ |
Why is it called the living hell? |
復有彼眾生形體挺直，亦不動搖，為 苦所逼，不能移轉，形體以無肉血。 |
Again, there are those living beings whose bodies are upright and unshakable. They are forced by suffering and cannot move, and their bodies have no flesh and blood. |
是時， 眾生自相謂言： |
At that time, all sentient beings said to each other: |
『眾生還活，還活。』 |
"All living beings are alive, alive." 』 |
是時，彼眾生 便自還活。 |
At that time, those living beings will come back to life. |
以此因緣，故名為還活地獄。 |
For this reason, it is called the Resurrection Hell. |
「復 以何因，名為黑繩地獄？ |
"Why is it called the Black Rope Hell? |
然彼眾生形體筋 脈皆化為繩，以鋸鋸身，故名為黑繩地 獄。 |
However, the body and tendons of those living beings are all turned into ropes, and their bodies are cut with saws, so it is called the black rope hell. |
「復以何因緣，名等害地獄？ |
"What is the reason why the name harms hell? |
是時，彼眾生 集在一處，而梟其首，尋復還生。 |
At that time, all those living beings gathered in one place, and looked for their heads to find their way back to life. |
由此因緣， 名為等害地獄。 |
Due to this reason, it is called the hell of equal harm. |
「復以何因緣，名為涕哭地 獄？ |
"Why is it called the hell of tears? |
然彼眾生善本斷滅，無毛髮遺餘在； |
However, the good nature of those living beings has been destroyed, and no hair remains; |
在 彼地獄中，受惱無量，於中稱怨喚呼，聲不 斷絕。 |
In that hell, you will suffer immeasurable annoyances, and you will complain and cry out incessantly. |
由此因緣，名為涕哭地獄。 |
Due to this reason, it is called the hell of crying. |
「復以何因 緣，名為大涕哭地獄？ |
"Why is it called the Hell of Tears and Crying? |
然彼眾生在地獄中， 受無量苦痛，不可稱計； |
However, those sentient beings are in hell, suffering immeasurable pain that cannot be counted; |
於中喚呼、椎胸、 自摑，同聲唱 ［口＊睪］ 。 |
He calls out in the middle, vertebrae and chest, slaps himself, and sings [口*睪] at the same time. |
由此因緣，名為大涕哭地 獄。 |
Due to this reason, it is called the Hell of Big Tears and Crying. |
「復以何因緣，名為阿鼻地獄？ |
"Why is it called Avici Hell? |
然眾生之 類殺害父母，壞佛偷婆，鬪亂眾僧，習邪 倒見，與邪見共相應，一切不可療治。 |
However, sentient beings kill their parents, destroy the Buddha and steal their wives, rebel against the monks, practice evil and have wrong views, all of which are incompatible with wrong views, and all cannot be cured. |
以 是之故，名為阿鼻地獄。 |
For this reason, it is called Abi Hell. |
「復以何因緣，名為 炎地獄？ |
"Why is it called the Fire Hell? |
然眾生之類在彼獄中，形體烟 出，皆融爛，故名為炎地獄。 |
However, the bodies of all living beings in that hell melted into smoke and died, so it was called the Fire Hell. |
「復以何因緣，名 為大炎地獄？ |
"Why is it called the Great Flame Hell? |
然彼眾生在此獄中，都不見 罪人之遺餘，是謂，比丘！由此因緣，名為八 大地獄。 |
However, those sentient beings in this prison will not see any remnants of sinners. This is called, Bhikkhu! Due to this reason, they are called the eight hells. |
「一一地獄有十六隔子，其名優鉢 地獄、鉢頭地獄、拘牟頭地獄、分陀利地獄、未 曾有地獄、永無地獄、愚惑地獄、縮聚地獄、刀 山地獄、湯火地獄、火山地獄、灰河地獄、荊 棘地獄、沸屎地獄、劍樹地獄、熱鐵丸地獄。 |
"There are sixteen compartments of the hells, and they are famously known as the Batu Hell, the Batu Hell, the Kumou Head Hell, the Phuntari Hell, the Never-Being Hell, the Ever-Never Hell, the Ignorance Hell, the Condensation Hell, the Sword Mountain Hell, and the Tang-Fire Hell. , Volcano Hell, Ash River Hell, Thorn Hell, Boiling Shit Hell, Sword Tree Hell, Hot Iron Pill Hell. |
如 是比十六隔子不可稱量，使彼眾生，生 地獄中。 |
Such beings cannot be weighed compared to the sixteen separated children, causing those sentient beings to be reborn in hell. |
「彼或有眾生毀正見者，誹謗正 法而遠離之，命終之後皆生還活地獄中。 |
"There may be sentient beings who destroy the Right View, slander the Right Dharma and stay away from it. After their death, they will all be reborn in hell. |
諸有眾生好喜殺生，便生黑繩地獄中。 |
All sentient beings like to kill, so they are reborn in the black rope hell. |
其 有眾生屠殺牛、羊及種種類，命終之後生 等害地獄中。 |
There are sentient beings who slaughter cattle, sheep and other kinds of animals and are reborn in the hells of other harms after their death. |
其有眾生不與取，竊他物者， 便生涕哭地獄中。 |
There are sentient beings who refuse to take away and steal things from others, and they will shed tears and cry in hell. |
其有眾生常喜淫泆， 有復妄語，命終之後生大涕哭地獄中。 |
There are sentient beings who are constantly engaging in sexual immorality, telling lies, and are reborn in the hell of weeping after death. |
其有眾生殺害父母，破壞神寺，鬪亂聖 眾，誹謗聖人，習倒邪見，命終之後生阿鼻 地獄中。 |
There are living beings who kill their parents, destroy temples, rebel against saints, slander saints, practice wrong views, and are reborn in Avici hell after death. |
其有眾生，此間聞語，復傳來至彼， 設彼間聞，復傳來至此，求人方便，彼人命 終之後生炎地獄中。 |
There are sentient beings who hear the words here and transmit them to that place again. If they hear the words there and transmit them again here and ask for help, that person will be reborn in the fiery hell after his death. |
其有眾生鬪亂彼此， 貪著他物，興起慳疾，意懷猶豫，命終之 後生大炎地獄中。 |
There are sentient beings who quarrel with each other, are greedy for other things, develop disease, and have hesitant thoughts. After their death, they are reborn in the Great Fire Hell. |
其有眾生造諸雜業，命 終之後生十六隔子中。 |
There are living beings who create various miscellaneous karma and will be reborn in sixteen separate children after their death. |
「是時，獄卒役彼眾 生，苦痛難量； |
"At that time, the jailers served the sentient beings, and their sufferings were immeasurable; |
或斷手，或斷脚，或斷手脚； |
Either a broken hand, or a broken foot, or a broken limb; |
或截鼻，或斷耳，或斷耳鼻； |
Either the nose is amputated, or the ears are severed, or the ears and nose are severed; |
或取材木押 之，或以草著其腹，或取髮懸之，或剝 其皮，割其肉，或分為二分，或還縫合之， 或取五 刖 之，或取火側炙之，或融鐵灑 之，或五磔之，或長其身，或以利斧 而梟其首，尋復還生。 |
Either use wood to press it, or tie it with grass on its belly, or hang it with hair, or skin it, cut its flesh, or divide it into two parts, or sew it up, or cut it into pieces, or use fire to roast it on its side. , or melt iron and sprinkle it, or use five hammers on it, or grow its body, or use a sharp ax to cut off its head, and then find it and return to life. |
要當人中罪畢，然 後乃生。 |
It is necessary for people to finish their sins and then live. |
是時，獄卒取彼眾生，大椎碎其 形體，或取脊脈剝之，復驅逐使上劍 樹，復驅使使下； |
At that time, the jailer took those living beings, smashed their vertebrae into pieces, or peeled off their spines and veins, then drove them up to the sword tree, and then drove them down again; |
是時，有鐵 ［口＊（隹／乃）］ 烏尋復 食之，復取五繫之，不得動轉，尋復舉著 大鑊湯中，加以鐵叉而害其身，風吹其 身，復還生如故。 |
At that time, there was an iron [口* (鹹/Nai)] Wu Xunfu ate it, and he took out the five elements and could not move it. Xunfu lifted the big wok into the soup, put an iron fork on it and harmed his body, and the wind blew it Body, come back to life as before. |
是時，獄卒復使眾生上刀 山、火山不令停住，其中受苦不可稱計， 要當人中所作罪畢，然後乃出。 |
At that time, the jailer will again send sentient beings up to Daoshan and Volcano without letting them stop, and they will suffer immeasurable suffering therein. They must wait until the sins they have committed among them are completed, and then they can be released. |
「是時，罪人不 堪受此苦痛，復求入熱灰地獄中受苦 無量，復從中出，入逆刺地獄，其中風吹痛 不可計，復從中出，入熱屎地獄中。 |
"At that time, sinners cannot bear the pain, so they go back to the hell of hot ashes and suffer immeasurably. Then they come out of it and go into the hell of reverse thorns, where the wind and pain are incalculable. Then they come out of it and go into the hell of hot shit. |
是時，熱 屎地獄中有濡細虫，噉彼骨肉。 |
At that time, there were tiny insects in the hot shit hell, eating their flesh and bones. |
是時，眾 生不堪受苦痛，復移至劍樹地獄，傷壞 形體，痛不可忍。 |
At that time, sentient beings cannot bear the pain and are moved to the Sword Tree Hell again, where their bodies are damaged and the pain is unbearable. |
「是時，獄卒語彼眾生曰： |
"At that time, the jailer said to those living beings: |
『汝等為從何來？』 |
"Where did you come from?" 』 |
是時罪人報曰： |
It is time for the sinner to retaliate: |
『我曹亦復 不知為從何來？』 |
"I, Cao Yifu, don't know where I came from?" 』 |
又問： |
Asked again: |
『為從何去？』 |
"Why go from here?" 』 |
報曰： |
The report said: |
『亦復不知當何所至？』 |
"You no longer know where to go?" 』 |
又問： |
Asked again: |
『今欲求何等？』 |
"What do you want now?" 』 |
報曰： |
The report said: |
『吾等極患飢渴。』 |
“We are extremely hungry and thirsty. 』 |
是時，獄卒以熱鐵丸 著彼罪人口中，燒爛身體，痛不可堪，要 當畢其罪本，然後乃命終。 |
At that time, the jailer put hot iron balls into the mouth of the sinner, burning his body and causing excruciating pain. He was going to pay for his crime and then die. |
是時，罪人復還 歷經爾許地獄，於中受苦數千萬歲，然後 乃出。 |
At that time, sinners will return and go through many hells, suffering in them for tens of millions of years, and then emerge. |
「比丘當知，閻羅王便作是念： |
"Bhikkhus, you should know that King Yama thought as follows: |
『諸有 眾生身、口、意行惡，盡當受如是之罪； |
"All living beings who do evil with their body, speech, and mind deserve to suffer such sins; |
諸 有眾生身、口、意行善者，如是之比皆當生 光音天。』 |
All living beings who perform good deeds in body, speech, and mind will be reborn in the Light and Sound Heaven. 』 |
」 |
|
是時，世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「愚者常歡喜， 如彼光音天， |
"Fools are always happy, like the sky of light and sound, |
智者常懷懼， 猶如處地獄。 |
A wise man is always afraid, as if he were in hell. |
「是時比丘，聞閻羅王作是教令： |
"At that time, the bhikkhu heard that King Yama had given this teaching: |
『我今何日 當滅昔所作罪，於此命終得受人形，生 中國之中，與善知識共會，父母篤信佛 法，於如來眾中得出家學道，於現法中 得盡有漏成無漏。 |
"On what day should I put an end to the sins I have committed in the past? In this life, I will finally receive a human form. I will be born in China, where I will meet with good teachers. My parents will believe in the Buddha's Dharma. I will be educated among the Tathagatas and gain all the knowledge in the present Dharma." Leakage becomes no leakage. |
我今重苦汝，勤加用意， 去離八難處，得生中國，與善知識相遇， 得修梵行，所願成果不失本誓。』 |
I am deeply troubled by you now, and with diligent efforts, I can get rid of the eight difficulties, be reborn in China, meet good teachers, and practice the holy life. The results I wish for will not lose my vow. 』 |
是故，比丘！ 若善男子、善女人欲離八大地獄及十六隔 子者，當求方便，修八正道。 |
That’s why, bhikkhu! If a good man or woman wants to escape from the eight hells and the sixteen estrangements, they should seek expediency and practice the Eightfold Path. |
如是，比丘！當 作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
42.3 （三）道 |
42.3 (3) Tao |
聞如是： |
Heard this: |
一時，佛在毘舍離 ［木＊奈］ 祇園中，與 大比丘眾五百人俱。 |
At one time, the Buddha was in the garden of Vaishali [Mu*na], together with five hundred great bhikkhus. |
漸漸復在人中遊化。 |
Gradually, it becomes more popular among people. |
是時，世尊還顧觀毘舍離城，尋時便說此偈： |
At that time, the World-Honored One was still looking at the city of Vaisali. When he was looking for it, he said this verse: |
「今觀毘舍離， 更後不復覩， |
"Looking at Vaisali now, I will no longer be able to see you again. |
亦復更不入， 於是當別去。」 |
You won't be able to come in anymore, so you should leave. " |
是時，毘舍離城中人民，聞說此偈，普懷愁 憂，從世尊後，各各墮淚，自相謂曰： |
At that time, when the people in the city of Vaishali heard this verse, they were all filled with sorrow and grief. Everyone from behind the World Honored One shed tears and said to themselves: |
「如來滅 度將在不久，世間當失光明。」 |
The Tathagata will die soon, and the world will lose its light. |
世尊告曰： |
The World Honored One said: |
「止！ 止！諸人勿懷愁憂，應壞之物欲使不壞者， 終無此理。 |
"Stop! Stop! Don't be worried, everyone. It's unreasonable to try to make something that should be broken not break. |
吾先以有四事之教，由此得 作證，亦復以四部之眾，說此四事之教。 |
I first said that there are four teachings, and I got the evidence from this. Then I also explained the teachings of these four things to the people of the four schools. |
云何為四？ |
Why is the cloud four? |
一切行無常，是謂一法； |
All actions are impermanent, which is called one law; |
一切行 苦，是謂二法，一切行無我，是謂三法； |
The suffering of all actions is called the two dharmas; the selflessness of all actions is called the three dharmas; |
涅槃 為滅盡，是謂第四法之本。 |
Nirvana is cessation, which is the root of the fourth dharma. |
如是不久，如來 當取滅度。 |
Soon after this, the Tathagata will attain nirvana. |
汝等當知，四法之本，普與一切 眾生而說其義。」 |
You should know that the root of the four dharma is universal and its meaning is explained to all sentient beings. " |
爾時，世尊欲使毘舍離城 人民還歸，即化作大坑，如來將諸比丘 眾在彼岸，國土人民而在此岸。 |
At that time, the World Honored One wanted to bring back the people of Vaisali, so it turned into a big pit. The Tathagata put the monks on the other side and the people of the country on this side. |
是時，世尊 即擲己鉢在虛空中與彼人民，又告之 曰： |
At that time, the World-Honored One threw his bowl in the air to the people, and said to them: |
「汝等，好供養此鉢，亦當供養高才法師， 長夜之中獲福無量。」 |
You, if you wish to make offerings to this alms bowl, you should also make offerings to the talented Dharma Master, so that you may gain immeasurable blessings throughout the long night. |
是時，世尊與彼鉢已， 即時詣拘尸那竭國。 |
At that time, the World-Honored One had already taken the alms bowl with him, and he immediately arrived in the country of Kushina. |
是時，拘尸那竭國人民 五百餘力士集在一處，各作此論： |
At that time, more than 500 strong men from the people of Kushina gathered in one place, and each of them made this statement: |
「我同共 造奇特之事，使後命終之時，名稱遠布，子孫 共傳： |
"Together we have created strange things, so that when you die, your name will be spread far and wide, and your descendants will pass it on: |
『昔日拘尸那竭力士勢叵及。』 |
"In the past, Kushina's warriors were incomparable. 』 |
」斯須，復 作是念： |
” Si Xu, repeat this thought: |
「當造立何功德？ |
"What merit should be created? |
爾時，去拘尸那 竭國不遠有大方石，長百二十步，廣六十 步。 |
At that time, when I was going to Kusi, there was a large square stone not far from Jiguo, one hundred and twenty paces long and sixty paces wide. |
我等當共竪之。」 |
We'll wait and see. " |
盡其筋力，欲得竪立， 而不剋獲，亦不動搖，何況能舉乎？ |
Even if you try your best to get it upright, you won't be able to get it, and you won't waver. How much more can you lift it? |
是時，世 尊便往至彼所，而告之曰： |
At that time, the World-Honored One went to that place and told him: |
「諸童子，欲何所 施為？」 |
Boys, what do you want to do? |
時，諸童子白佛言： |
At that time, the boys said to the Buddha: |
「我向者各作此 論，欲移此石，使世世稱傳其名。 |
"I have made this comment to everyone, hoping to move this stone so that its name will be remembered from generation to generation. |
施功已 來，乃經七日，然不能令此石移轉。」 |
After seven days of applying the power, the stone could not be moved. " |
佛告 諸童子： |
The Buddha told the boys: |
「卿等欲使如來竪此石乎？」 |
Do you want the Tathagata to erect this stone? |
童子報 言： |
The boy reported: |
「今正是時，唯願世尊當安此石。」 |
This is the right time. I only wish that the World Honored One would place this stone. |
是時， 世尊以右手摩抆此石，舉著左手中， 擲著虛空中。 |
At that time, the World-Honored One rubbed the stone with his right hand, raised it in his left hand, and threw it into the sky. |
是時，彼石乃至梵天上。 |
At that time, the stone reached the Brahma sky. |
是時， 拘尸那竭力士不見此石，而白世尊曰： |
At that time, the strongman Kushi did not see the stone and said to the World Honored One: |
「此石今何所至？ |
“Where is this stone now? |
我等今日咸共不見。」 |
I can't wait to see you today. " |
世尊 告曰： |
The World Honored One said: |
「此石今乃至梵天上。」 |
This stone is now even in the Brahma sky. |
童子白佛言： |
The boy said to the Buddha: |
「此石何時當來閻浮利地上。」 |
"When will this stone come to Jambuli?" |
世尊告曰： |
The World Honored One said: |
「我今當引譬喻，智者以譬喻自解。 |
"Now I will give you an analogy. A wise man uses an analogy to explain himself. |
設復 有人往梵天上，取此石投閻浮地者，十二 年乃到； |
Suppose someone goes to Brahma Heaven, takes this stone and throws it into Jambudvipa, he will arrive in twelve years; |
然今如來威神所感，正爾當還。」 |
However, now that the Tathagata is so majestic, it is right for you to return the favor. " |
如來 說此語已，是時彼石尋時還來，虛空之中雨 諸天華若干百種。 |
After the Tathagata said this, the stone came back when it was looking for it, and hundreds of kinds of heavenly flowers rained down in the sky. |
是時，彼童子五百餘人 遙見石來，各各馳散，不安本處。 |
At that time, more than 500 of the boys saw the stone coming from a distance, and they all scattered, uneasy in their respective places. |
佛告童子： |
The Buddha told the boy: |
「勿懷恐懼，如來自當知時。」 |
"Have no fear; know when it comes." |
爾時，世尊舒左 手 遙 接彼石，著右手中而竪之。 |
At that time, the World-Honored One stretched out his left hand to pick up the stone from a distance, held it in his right hand and stood it upright. |
是時，三 千大千剎土六變震動，虛空之中神妙之 天，散種種憂鉢蓮華。 |
At that time, the land of the Three Thousand Great Thousand Realms was shaken by six transformations, and all kinds of sorrowful bowl lotus flowers were scattered in the miraculous heaven in the sky. |
是時，五百童子皆嘆 未曾有： |
At that time, the five hundred boys all sighed that there had never been: |
「甚奇！甚特！如來威神實不可及，此 石今長百二十步，廣六十步，然以一手而 安處之。」 |
It's so amazing! What a special thing! The Tathagata's majesty is really unattainable. This stone is one hundred and twenty paces long and sixty paces wide, yet it can be placed with one hand. |
是時，五百童子白佛言： |
At that time, five hundred boys said to the Buddha: |
「如來以何 力移動此石，為神足之力，為用智慧之 力安處此石乎？」 |
With what power did the Tathagata move this stone? Was it the power of divine feet, or was it the power of wisdom that placed it in place? |
佛告童子曰： |
The Buddha told the boy: |
「吾亦不用 神足之力，亦復不用智慧之力，吾今用父 母之力安處此石。」 |
I no longer need the power of God's feet, nor the power of wisdom. Now I use the power of my parents to place this stone. |
諸童子白佛： |
The boys said to the Buddha: |
「不審如 來用父母之力，其事云何？」 |
If you don't judge Tathagata and use the power of your parents, what will happen? |
世尊告曰： |
The World Honored One said: |
「吾今當與汝引譬，智者以譬 喻自解。 |
"Now I will give you an example. A wise man uses an example to explain himself. |
童子當知，十駱駝之力，不如一凡 象力； |
Boys should know that the power of ten camels is not as powerful as one elephant; |
又復十駱駝及一凡象之力，不如 一迦羅勒象力； |
Furthermore, the power of ten camels and one ordinary elephant is not as powerful as the power of one carol elephant; |
又復十駱駝及一凡象力并 迦羅勒象力，不如一鳩陀延象力也； |
Furthermore, the power of ten camels, one ordinary elephant, and the power of Jialuole elephant are not as good as the power of one Jituoyan elephant; |
正使 十駱駝、一凡象力，乃至鳩陀延象力，不如 一婆摩那象力也； |
The power of ten camels, one ordinary elephant, and even the power of Jituoyan's elephant is not as good as the power of one Bomana elephant; |
復計此象之力，不如 一迦泥留象力也； |
Calculating the power of this image, it is not as powerful as a jiajia mud left image; |
復計諸象之力，復不 如一優鉢象力也； |
If we look at the power of all the images, they are no better than the power of a single superior bowl image. |
復計爾許象之力， 復不如一鉢頭摩象力也； |
Even if you think about the power of the elephant, it is no better than the power of rubbing the elephant with a bowl; |
復計挍爾許 象力，復不如一拘牟陀象力也； |
If you look at the image power of Zhuo'er, it is not as good as the image power of Yigumotuo. |
復取計 挍之，復不如一分陀利象力也； |
If you take the plan again and lean on it, it will no longer be as powerful as a minute Tuoli image; |
復取計 挍，復不如一香象之力； |
If you take the plan again, it will not be as powerful as a fragrant elephant; |
復取計挍之， 復不如一摩呵那極之力； |
If you take advantage of it again, it will no longer be as powerful as a mohanaji; |
復計挍之，復 不如一那羅延之力； |
If you try to grasp it again, it will be inferior to the power of one Narayana; |
復取計挍之，復不如 一轉輪聖王之力； |
If you take advantage of it again, it will no longer be as powerful as a wheel-turning holy king; |
復取計挍之，不如一 阿維越致之力； |
Taking advantage of it again is not as good as the power of Awei Yuezhi; |
復取計挍之，不如一補 處菩薩之力； |
Taking advantage of it again is not as good as the power of a Bodhisattva who can repair the place; |
復取計挍之，復不如一道樹 下坐菩薩之力； |
If you try to seize the plan again, it will no longer be as powerful as the Bodhisattva sitting under a tree; |
復取計挍之，復不如一 如來父母遺體之力。 |
If you take advantage of it again, it will not be as powerful as the remains of Tathagata's parents. |
吾今以父母之力安處 此石。」 |
I now use the strength of my parents to place this stone in place. " |
爾時，五百童子復白世尊言： |
At that time, the five hundred boys spoke to the Buddha again and said: |
「如來神 足力者，其事云何？」 |
What will happen if the Tathagata has enough power? |
世尊告曰： |
The World Honored One said: |
「吾昔有弟 子名目犍連，神足之中最為第一。 |
"I once had a disciple named Moggallana, who was the best among the divine disciples. |
爾 時，共遊在毘羅若竹園村中。 |
At that time, we were traveling together in the Zhuyuan Village of Viraru. |
爾時，國土至儉， 人民相食，白骨盈路。 |
At that time, the land was extremely frugal, the people were eating each other, and the roads were filled with bones. |
然出家學士乞求難 得，聖眾羸瘦，氣力虛竭； |
However, it is difficult for monks and bachelors to beg for help, and saints are thin and exhausted; |
又復村中生民之類， 皆懷飢色，無復聊賴。 |
Also, all the people in the village are hungry and have nothing to do. |
是時，大目犍連來 至我所，而白我言： |
At that time, Maha Moggallana came to my place and said to me: |
『今此毘羅若極為飢儉， 乞求無處，生民困悴，無復生路。 |
Now Vastu is extremely hungry and frugal. He has nowhere to beg. The people are destitute and have no way to survive. |
我亦躬從 如來受此言教： |
I also obey the Tathagata and receive these teachings: |
「今此地下有自然地肥，極 為香美。」 |
Now there is natural fertilizer in the ground, which is extremely fragrant and beautiful. |
唯願世尊聽許弟子，反此地肥令 在上，使此人民得食噉之，又使聖眾得 充氣力。』 |
I only hope that the World-Honored One will listen to my disciples and make this land fertile, so that the people can eat it and the saints can gain energy. 』 |
「我爾時告目連曰： |
"I then told Mulian: |
『諸地中蠕動之 虫，欲安處何所？』 |
"Where do the crawling insects in the earth want to rest?" 』 |
目連白言： |
Mulian Baiyan: |
『當化一手似 此地形，又以一手反此地肥，使蠕動之虫 各安其所。』 |
"You should use one hand to imitate the terrain, and use the other hand to turn the land fertile so that the crawling insects can find their homes." 』 |
我爾時復告目連曰： |
I then told Mulian again: |
『汝當有何 心識欲反此地？』 |
"What should you desire to do against this place?" 』 |
目連白言： |
Mulian Baiyan: |
『我今反此地 形，猶如力人反一樹葉而無疑難也。』 |
"I am trying to reverse this terrain, just like trying to reverse a leaf. It is no doubt difficult." 』 |
我 爾時復語目連曰： |
I then replied to Mulian and said: |
『止！止！目連！不須反此 地肥。 |
"end! end! Mulian! There is no need to turn this around to fertilize the land. |
所以然者，眾生覩此當懷恐怖，衣毛 皆竪，諸佛神寺亦當毀壞。』 |
Therefore, all sentient beings should be filled with fear when they see this, their clothes and hair will stand on end, and all Buddhas, temples, and temples should be destroyed. 』 |
是時，目連前白佛 言： |
At that time, Maudgalyana went to the Buddha and said: |
『唯願世尊聽許聖眾詣欝單曰乞食！』 |
"I only wish that the World-Honored One would listen to the saints and ask for food on a single day!" 』 |
「佛告目連： |
"The Buddha told Maudgalyana: |
『此大眾中無神足者，當云何詣 彼乞食？』 |
"If there is no godly person among this crowd, how can I ask him to beg for food?" 』 |
目連白佛言： |
Mulianbai Buddha said: |
『其無神足者，我當接 詣彼土。』 |
"If there is no divine power, I will go to that land." 』 |
佛告目連： |
The Buddha told Mulian: |
『止！止！目連！何須聖眾 詣彼乞食。 |
"end! end! Mulian! Why should the saints go to him to beg for food? |
所以然者，將來之世亦當如是 飢儉，乞求難得，人無顏色。 |
Therefore, the future world should also be like this: hungry and thrifty, begged for hard work, and people have no color. |
爾時，諸長者婆羅 門當語比丘言： |
At that time, the elders Brahmins said to the monks: |
「汝等何不詣欝單越乞食？ |
"Why don't you come to Shanyue to beg for food? |
昔日釋種弟子有大神足，遇此饑儉，皆共 詣欝單曰乞食，而自存濟； |
In the past, Shi Zhong's disciples had great talents, but when they were hungry and frugal, they all came together to beg for food alone and save money for themselves. |
今日釋迦弟 子無有神足，亦無威神沙門之行。」 |
Today there are no disciples of Sakyamuni who have divine feet, nor do they have the awe-inspiring ascetics. " |
便輕易 比丘，使彼長者居士，普懷憍慢之心，受罪 無量。 |
Then he easily took over the bhikkhu and caused the elder layman to be conceited and arrogant, causing him to suffer immeasurable sins. |
目連當知，以此因緣，諸比丘眾不 宜盡往詣彼乞食。』 |
Maudgalyana should know that due to this reason, it is not appropriate for all the monks to go there to beg for food. 』 |
「諸童子當知，目連神足 其德如是。 |
"You boys, you should know that the Divine Eyes Connected is sufficient and its virtue is like this. |
計目連神足之力，遍三千大千 剎土，無空缺處，不如世尊神足之力，百倍、 千倍、巨億萬倍，不可以譬喻為比。 |
The power of Ji Mulian's divine feet spreads throughout the three thousand great thousand realms without any vacancies. It is not as powerful as the World Honored One's divine feet, which is a hundred times, a thousand times, or billions of times. It cannot be compared to others. |
如來 神足其德不可量也。」 |
The Tathagata is a god whose virtue is immeasurable. " |
諸童子白佛言： |
The boys said to the Buddha: |
「如來 智慧力者，何者是乎？」 |
Who is the Tathagata with wisdom and power? |
世尊告曰： |
The World Honored One said: |
「我昔亦有 弟子名舍利弗，智慧之中最為第一，如大 海水縱橫八萬四千由旬，水滿其中； |
"In the past I also had a disciple named Shariputra, who was the first in wisdom. He was like a great ocean with a length and breadth of eighty-four thousand leagues, filled with water. |
又須 彌山高八萬四千由旬，入水亦如是。 |
Moreover, Mount Sumeru is eighty-four thousand leagues high, and the same is true when entering the water. |
然閻浮 里地，南北二萬一千由旬，東西七千由旬， 今取較之，以四大海水為墨，以須彌山 為樹皮，現閻浮地草木作筆，復使三千 大千剎土人民盡能書，欲寫舍利弗比丘智 慧之業，然童子當知，四大海水墨、筆、人之漸 漸命終，不能使舍利弗比丘智慧竭盡。 |
However, the land of Jambudur is 21,000 yojanas from north to south and 7,000 yojanas from east to west. Now, for comparison, the four seas are used as ink, Mount Sumeru is used as tree bark, and the vegetation of Jambuli is used as brush, and the three thousand great thousand are used. The people of this land try their best to write down the wisdom of Sariputta, but the boy should know that the death of ink, pen, and people in the four seas cannot exhaust the wisdom of Sariputta. |
如 是，童子！我弟子之中智慧第一，不出舍利 弗智慧之上。 |
If so, boy! The wisdom among my disciples is the highest, not surpassing that of Sariputra. |
計此舍利弗比丘遍滿三千大 千剎土，無空缺處，欲比如來之智慧，百倍、 千倍、巨億萬倍，不可以譬喻為比。 |
Counting that Bhikkhu Shariputra has filled three thousand great lands, there is no empty space. If you want to compare the wisdom that comes, it will be a hundred times, a thousand times, or billions of times. It cannot be compared. |
如來 智慧力者，其事如是。」 |
Tathagata, a person with wisdom and power, does things like this. " |
是時，童子復白佛言： |
At that time, the boy again spoke to the Buddha: |
「頗更有力出此力者乎？」 |
"Who is more powerful than this?" |
世尊告曰： |
The World Honored One said: |
「亦有 此力出諸力之上。 |
"There is also this power that is superior to all other powers. |
何者是？ |
Which one is it? |
所謂無常力是。 |
The so-called impermanent force is. |
今日如來夜半在雙樹間，為無常力所牽， 當取滅度。」 |
Today, the Tathagata is between the two trees at midnight, pulled by the force of impermanence, and needs to be saved. " |
爾時，諸童子咸共墮淚： |
At that moment, all the boys shed tears together: |
「如來取 滅度何其速哉，世喪眼目。」 |
The Tathagata has attained annihilation so quickly that the world has lost sight of it. |
爾時，君茶羅 繫頭比丘尼是婆羅陀長者女，此比丘尼便 作是念： |
At that time, the bhikshuni Junchaluo, who was the daughter of the elder Bharata, thought as follows: |
「吾聞世尊取滅度不久，然日數已 盡，今宜可往至世尊所親覲問訊。」 |
I heard that the World-Honored One will soon enter nirvana. However, the days have expired. Now it is appropriate to go to the World-Honored One and inquire about it in person. |
是時，彼 比丘尼即出毘舍離城，往至世尊所，遙見 如來徑將諸比丘眾及五百童子，欲詣雙 樹間。 |
At that time, the bhikshuni left the city of Vaisali and went to where the World Honored One was. She saw the Tathagata in the distance leading a group of bhikkhus and five hundred boys to the place between the two trees. |
爾時，比丘尼至世尊所，頭面禮足，白 世尊言： |
At that time, the bhikshuni came to the Blessed One, bowed her head and her face, and said to the Blessed One: |
「我聞世尊取滅度將在不久。」 |
I heard that the World-Honored One will soon be annihilated. |
世尊 告曰： |
The World Honored One said: |
「如來取滅度正在今日夜半耳。」 |
The Tathagata will achieve annihilation at midnight today. |
是時， 比丘尼白佛言： |
At that time, the bhikshuni said to the Buddha: |
「我今所以出家學道，又不 果所願。 |
"The reason why I became a monk and studied Taoism is not as expected. |
然世尊捨我滅度，唯願說微妙之 法，使果其願。」 |
However, the World-Honored One has given up on my own death, but is willing to speak subtle Dharma so that his wishes can be fulfilled. " |
世尊告曰： |
The World Honored One said: |
「汝今當思惟苦之 原本。」 |
Now you should think about the origin of suffering. |
比丘尼復白佛言： |
The bhikshuni said to the Buddha again: |
「實苦，世尊！實苦，如 來！」 |
Real suffering, World Honored One! Real suffering, Tathagata! |
世尊告曰： |
The World Honored One said: |
「汝觀何等義而言苦乎？」 |
In what sense do you think it is painful? |
比丘 尼白佛言： |
Bhikkhu Ni said to the Buddha: |
「生苦、老苦、病苦、死苦、憂悲惱苦、怨 憎會苦、恩愛別離苦。 |
“Birth is suffering, old age is suffering, illness is suffering, death is suffering, sorrow and trouble are suffering, meeting with hatred and hatred is suffering, and separation from love and affection is suffering. |
取要言之，五盛陰苦。 |
To take the key points, Wu Sheng Yin is suffering. |
如是，世尊！我觀此義已，故言謂苦。」 |
So, World Honored One! I have considered this meaning, so I say it is suffering. " |
是時，比丘尼思惟義已，即於座上得三 達智。 |
At that time, the bhikshuni was thinking about righteousness, and she attained the third level of wisdom while sitting on her seat. |
是時，比丘尼白佛言： |
At that time, the bhikshuni said to the Buddha: |
「我不堪見世 尊取滅度，唯願聽許先取滅度。」 |
I can't bear to see the World Honored One achieve annihilation, but I only wish to listen to the promise and achieve annihilation first. |
是時，世尊默 然可之。 |
At that time, the World-Honored One could do it silently. |
是時，比丘尼即從座起，禮世尊足， 尋於佛前，身飛虛空，作十八變： |
At that time, the bhikshuni stood up from her seat, bowed at the feet of the World Honored One, found herself in front of the Buddha, flew into the sky, and performed eighteen transformations: |
或行、或 坐、或復經行，身放烟火，踊沒自由無所觸 礙，或出水火，遍滿空中。 |
Whether walking, sitting, or resuming walking, fireworks are released from the body, flying freely and unimpeded, or water and fire are emitted, filling the air. |
是時，比丘尼作無 央數之變已，即於無餘涅槃界而取滅度。 |
At that time, the bhikshuni has undergone countless transformations and attained the state of annihilation in the realm of nirvana without remnants. |
是時，當取滅度之日，八萬天子得法眼 清淨。 |
At that time, on the day of annihilation, eighty thousand emperors will have pure Dharma eyes. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我聲聞中第一比 丘尼，智慧捷疾者。 |
"I am the first bhikshuni among the sravakas, a wise and swift one. |
所謂君茶羅比丘尼是也。」 |
The so-called Juncharo bhikshuni is also called Juncharo. " |
是時，世尊告阿難曰： |
At that time, the World-Honored One told Ananda: |
「汝往雙樹間與如來 敷座，使頭北首。」 |
Go and sit down with the Tathagata between the two trees, and tilt your head to the north. |
對曰： |
To say: |
「如是，世尊！」即受佛 教，往雙樹間，與如來敷座，還至世尊所， 頭面禮足，白世尊曰： |
"That's it, World-Honored One!" He received the Buddhist teachings, went to the two trees, sat down with the Tathagata, and returned to the World-Honored One. With his head, face, and feet bowed, he said to the World-Honored One: |
「敷座已訖，使頭北 首，宜知是時。」 |
Having finished setting the seat, turn your head to the north. You should know the time is right. |
即時，世尊往彼樹間，就 所敷座。 |
Immediately, the World-Honored One went to that tree and took a seat there. |
是時，尊者阿難白世尊言： |
At that time, Venerable Ananda said to the World Honored One: |
「有何因 緣，如來敷座言頭北向？」 |
What is the reason why the Tathagata sits on his seat and has his head facing north? |
佛告阿難： |
The Buddha told Ananda: |
「吾滅度 後，佛法當在北天竺，以此因緣故，使敷座 北向。」 |
After I pass away, the Dharma will be in Northern Tianzhu. For this reason, I will make my seat facing north. |
是時，世尊分別三衣。 |
At that time, the World-Honored One separated the three robes. |
爾時阿難白佛： |
Then Ananda said to the Buddha: |
「以何等故，如來今日分別三衣？」 |
"For what reason does the Tathagata separate the three robes today?" |
佛告阿難： |
The Buddha told Ananda: |
「我以當來之世檀越施主故，分別此衣耳。 |
"I distinguish these clothes and ears because I will be the donor of Tan Yue in the coming world. |
欲使彼人受其福，故分別衣爾。」 |
In order to bring blessings to others, I separated you. " |
是時，世 尊須臾之頃，口出五色光，遍照方域。 |
At that time, for a moment, the World Honored One emitted five-colored light from his mouth, illuminating the entire area. |
爾時，阿 難復白佛言： |
At that time, Ananda spoke to the Buddha again: |
「復以何因緣，如來今日口出 五色光？」 |
What is the reason why the Tathagata's mouth emitted five-colored light today? |
世尊告曰： |
The World Honored One said: |
「我向作是念： |
"I thought to Zuoshi: |
『本未成道 時長處地獄，吞熱鐵丸； |
"Before I became enlightened, I spent a long time in hell, swallowing hot iron pills; |
或食草木，長此四 大； |
Or eat plants and trees, growing these four elements; |
或作騾、驢、駱駝、象、馬、猪、羊； |
Or as a mule, donkey, camel, elephant, horse, pig, or sheep; |
或作餓鬼， 長四大形，有受胎之厄； |
Or he may become a hungry ghost, with the four major shapes, and may be in danger of getting pregnant; |
或受天福，食自 然甘露。 |
Or you may be blessed by heaven and eat natural nectar. |
我今以成如來，以根力覺道成如 來身。』 |
Now I have become the Tathagata, and I have become the Tathagata through my power of enlightenment. 』 |
由此因緣故，口出五色光爾。」 |
Due to this reason, five-colored light comes out of the mouth. " |
是時， 須臾之間口出微妙之光，勝於前光。 |
At that time, a subtle light came out of the mouth in a moment, which was better than the previous light. |
是時， 阿難白世尊言： |
At that time, Ananda said to the World Honored One: |
「復以何因緣，如來重出光 勝於前者？」 |
What is the reason why the Tathagata shines light again better than the former? |
世尊告曰： |
The World Honored One said: |
「我向者作是念： |
"I think this to you: |
『過去 諸佛世尊取滅度，遺法不久存於世。』 |
"The Buddhas and World-Honored Ones of the past achieved annihilation, and their remaining dharma will not long remain in the world. 』 |
我復 重思惟： |
I thought again: |
『以何方便，使我法得久存在世？ |
What method can be used to make my Dharma exist in the world for a long time? |
如 來身者金剛之數，意欲碎此身如芥子許， 流布世間，使將來之世，信樂檀越不見如 來形像者，取供養之因，緣是福祐，當生 四姓家、四天王家、三十三天、豔天、兜術天、化 自在天、他化自在天； |
The body of the Tathagata has the number of diamonds. I wish to break this body like a mustard seed and spread it in the world, so that in the future world, those who believe and enjoy Tan Yue will not see the image of the Tathagata. The reason for making offerings is blessing. They will be born in the families of the four surnames and the four heavenly kings. Thirty-three days, Yan Tian, Dou Shu Tian, Hua Zi Zai Tian, He Hua Zi Zai Tian; |
因此福祐，當生欲界、 色界、無色界； |
Therefore, I am blessed to be reborn in the desire realm, the form realm, and the formless realm; |
或復有得須陀洹道、斯陀含道、 阿那含道、阿羅漢道、辟支佛道，若成佛道。』 |
Maybe there will be a Sotapanna path, a Stagam path, an Aragām path, an Arahant path, or a Pratyekabuddha path, and if you become a Buddha, you will be able to attain it. 』 |
由 此因緣故，出斯光明爾。」 |
Because of this, the light comes out. " |
是時，世尊躬自 襞僧伽梨四疊，右脇著地，脚脚相累。 |
At that time, the World-Honored One bowed down from the four folds of Sangha pear, with his right side resting on the ground, and his feet and legs were tired. |
是時， 尊者阿難悲泣涕零，不能自勝，又自考責： |
At that time, Venerable Ananda burst into tears, unable to overcome himself, and he blamed himself: |
「既 未成道，為結所縛，然今世尊捨我滅度， 當何恃怙？」 |
Since I have not yet attained enlightenment and am bound by knots, how can I rely on my parents in this world to save me for extinction? |
是時，世尊知而告諸比丘曰： |
At that time, the World-Honored One knew this and told the monks: |
「阿 難比丘今為所在？」 |
Where is Bhikkhu Ananda now? |
諸比丘對曰： |
The monks said to each other: |
「阿難比 丘今在如來床後，悲號墮淚，不能自勝，又 自考責： |
"Bhikkhu Ananda is now behind the Tathagata's bed, wailing and weeping, unable to overcome himself, and examining himself: |
『既不成道，又不斷結使，然今世尊 捨我涅槃。』 |
"I have neither attained enlightenment nor continued to join forces. However, this World Honored One has given me up to reach Nirvana." 』 |
」 |
|
爾時，世尊告阿難曰： |
At that time, the World-Honored One told Ananda: |
「止！止！阿難！ 無為愁憂。 |
"Stop! Stop! Ananda! There is no need to worry. |
夫物處世，應當壞敗，欲使不變 易者，此事不然。 |
When a husband lives in the world, things should be corrupted. If you want to keep things unchanged, this will not happen. |
勤加精進，念修正法，如是 不久亦當盡苦際，成無漏行。 |
If you work diligently and diligently, and recite the corrective method, you will soon be able to end all suffering and achieve a path without omissions. |
過去世時，多 薩阿竭、阿羅呵、三耶三佛亦有如此侍者。 |
In past lives, the three Buddhas Dosa Aja, Aloha and Sanye also had such attendants. |
正 使將來恒沙諸佛，亦當有此侍者如阿難 比。 |
Just so that all the Buddhas in Hengsha in the future should also have such attendants as Ananda. |
轉輪聖王有四未曾有法。 |
There are four kinds of wheel-turning holy kings that have no laws. |
云何為四？ |
Why is the cloud four? |
於 是，轉輪聖王欲出國界時，人民見者，莫不 喜悅。 |
Therefore, when the Wheel-turning Holy King wanted to leave the country, the people were delighted to see him. |
爾時，轉輪聖王有所言教，其有聞者， 靡不喜悅。 |
At that time, the Holy Wheel-turning King taught something, and those who heard it were displeased. |
聞其言教，乃無厭足。 |
Hearing his words and teachings is insatiable. |
爾時，轉輪 聖王默然，正使人民見王默然，亦復歡喜。 |
At that time, the sage King Moran was turning the wheel, causing the people to see King Moran and rejoice again. |
是謂，比丘！轉輪聖王有此四未曾有之法。 |
That’s right, bhikkhu! The Wheel-turning Holy King has these four unprecedented methods. |
「比丘當知，阿難今日亦有四未曾有法。 |
"Bhikkhu, you should know that Ananda has four unparalleled Dharmas today. |
云何 為四？ |
Why is it four? |
正使阿難比丘默然至大眾中，其有 見者，莫不喜悅。 |
When Bhikkhu Ananda comes to the public silently, all those who have insight will be pleased. |
正使阿難比丘有所說 者，其聞語者，皆共歡喜，假使默然亦復如 是。 |
When Bhikkhu Ananda speaks something, all those who hear it are joyful, even if they are silent. |
正使阿難比丘至四部眾中，剎利、婆羅門 眾中，入國王、居士眾中，皆悉歡悅，興恭敬 心，視無厭足。 |
When he sent Bhikkhu Ananda to the four tribes, the Ksriyas and Brahmins, the kings, and the lay people, they were all happy, respectful, and satisfied. |
正使阿難比丘有所說者，其 聞法教，受無厭足。 |
Just when Bhikkhu Ananda had something to say, he listened to the teachings and was satisfied with them. |
是謂，比丘！有此四未曾 有之法。」 |
That’s right, bhikkhu! There are four methods that have never existed before. " |
是時，阿難白世尊曰： |
At that time, Ananda said to the World Honored One: |
「當云何與 女人從事？ |
"Why should I engage in a relationship with a woman? |
然今比丘到時，著衣持鉢，家家 乞食，福度眾生。」 |
However, when the bhikkhu arrives today, he wears robes, holds an alms bowl, and begs for food in every house to bless all sentient beings. " |
佛告阿難： |
The Buddha told Ananda: |
「莫與相見，設 相見莫與共語，設共語者，當專心意。」 |
Don't meet each other, don't talk to each other if you meet each other, if you talk to each other, just concentrate on your mind. |
爾時， 世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「莫與女交通， 亦莫共言語， |
"Don't communicate with women, don't talk to each other, |
有能遠離者， 則離於八難。」 |
Those who can stay away will stay away from the eight difficulties. " |
增壹阿含經卷第三十六 |
The thirty-sixth volume of the Agama Sutra |
增壹阿含經卷第三十七 |
The Thirty-seventh Volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
八難品第四十二之二 |
Eight Difficulties, Forty-Two Parts |
「當云何與車那比丘從事？」 |
Why should I engage with Bhikkhu Channa? |
世尊告曰： |
The World Honored One said: |
「當以 梵法罰之。」 |
You should be punished with the Brahma Dharma. |
阿難白佛： |
Ananda said to the Buddha: |
「云何梵法罰之？」 |
How can the Sanskrit law punish him? |
世 尊告曰： |
The World Honored One said: |
「不應與車那比丘有所說，亦莫 言善，復莫言惡，然此比丘亦復不向汝當 有所說。」 |
You should not say anything to Bhikkhu Chena, nor should you say anything good, nor should you say anything evil. However, this bhikkhu should not say anything to you either. |
阿難白佛言： |
Ananda said to the Buddha: |
「設不究事者，此則犯 罪不重乎？」 |
Assuming that if you don't investigate the matter, does this mean that the crime is not serious? |
世尊告曰： |
The World Honored One said: |
「但不與語，即是梵法 之罰； |
"But if you don't speak, it is the punishment of the Brahma Dharma; |
然由不改者，當將詣眾中諸人共彈 使出，莫與說戒，亦莫與法會從事。」 |
However, for those who do not change, they should use it together with all the people in the audience, and do not talk to them about precepts, and do not engage in Dharma meetings. " |
爾時，世 尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「欲與彼怨家， 而報其怨者， |
"Those who want to have a grudge against another family and retaliate against him, |
恒念莫與語， 此惡無過者。」 |
Don't say anything if you keep thinking about it. There is nothing wrong with this kind of evil. " |
是時，拘尸那竭人民聞如來當取滅度，剋 在夜半。 |
At that time, the people of Kushinakar heard that the Tathagata should seek annihilation, and they died in the middle of the night. |
是時，國土人民往至雙樹間。 |
At that time, the people of the land went to the two trees. |
到已，頭 面禮足，在一面坐。 |
When he arrived, he sat down on one side with his head bowed and his face bowed. |
爾時，人民白世尊言： |
At that time, the people said to the Buddha: |
「今 聞如來當取滅度，我等當云何興敬？」 |
Now that I have heard that the Tathagata will be saved, how can we respect him? |
是時， 世尊顧視阿難。 |
At that time, the World-Honored One looked at Ananda. |
是時，阿難即作是念： |
At that time, Ananda thought as follows: |
「如來今 日身體疲倦，欲使我旨授彼義。」 |
The Tathagata is physically tired today and wants to teach him the meaning of my decree. |
是時，阿 難右膝著地，長跪叉手，白世尊言： |
At that time, Ananda got down on his right knee, knelt down and crossed his hands, and said to the World Honored One: |
「今有二 種之姓，一名婆阿陀，二名須拔陀，今來 自歸如來聖眾： |
"Today there are two kinds of surnames, one is Boadao, the other is Subhadra, and they come from the saints of the Tathagata: |
『唯願世尊聽為優婆塞， 自今已後不復殺生！』復有名帝奢，二名 優波帝奢，復有名佛舍，二名雞頭，如是 之比皆來歸如來： |
"I only wish that the World Honored One would listen to me as Upasaka and never kill any living being from now on!" ’ Again there is the name Dishe, and the second name is Upa Dishe, and then there is the name Buddha House, and the second name is Chicken Head, and the two names are like this. |
『唯願世尊聽為優婆塞， 自今之後不復殺生，奉持五戒！』」 |
"I only hope that the World-Honored One will listen to me as Upasaka, and from now on I will not kill any living beings, but will uphold the five precepts!" 』』 |
是時，世尊廣 為說法，發遣使歸。 |
At that time, the World-Honored One preached the Dharma widely and sent envoys back. |
是時，五百摩羅眾即從 座起，繞佛三匝，便退而去。 |
At that time, the five hundred Maras stood up from their seats, walked around the Buddha three times, and then retreated. |
爾時，世尊告阿 難曰： |
At that time, the World-Honored One told Ananda: |
「吾最後受證弟子，所謂拘尸那竭五百 摩羅是也。」 |
My last disciple who became enlightened is the so-called Kushinakar Five Hundred Maras. |
爾時，須拔梵志從彼國來至拘 尸那竭國，遙見五百人來，即問之曰： |
At that time, Suba Brahma Zhi came from that country to the country of Kushinaji. He saw five hundred people coming from a distance, and he asked him: |
「汝等 為從何來？」 |
Where did you come from? |
五百人報曰： |
Five hundred people reported: |
「須拔當知，如來今 日當取滅度，在雙樹間。」 |
Suba, you should know that the Tathagata is going to attain nirvana today between the two trees. |
是時，須拔便作是 念： |
At that time, when you need to pull it out, think like this: |
「如來出現於世甚為難遇，如來出世時 時乃有，如優曇鉢華億劫乃出。 |
"It is very rare for the Tathagata to appear in the world. The Tathagata appears from time to time, and the flower of Udumbava appears only for billions of kalpas. |
我今少多有 疑不解諸法，唯彼瞿曇沙門能解我狐疑。 |
I have many doubts and do not understand the Dharma, but only that Qutan Samana can clear up my doubts. |
我今可往至彼瞿曇所，而問此義。」 |
Now I can go to Qu Tan's place and ask about this meaning. " |
是時，須 拔梵志至雙樹間，到阿難所，白阿難曰： |
At that time, you should pull up the Brahma Zhi between the two trees, go to Ananda's place, and say to Ananda: |
「吾 聞世尊今日當取滅度，為審爾不？」 |
I heard that the World-Honored One is going to attain nirvana today. Is this for judging you? |
阿難報 曰： |
Ananda reported: |
「審有其事。」 |
There is a matter of trial. |
須拔白言： |
Xuba Baiyan: |
「然我今日猶有狐 疑，唯願聽許白世尊此言： |
"However, I still have doubts today, and I only want to listen to the words of Lord Xubai: |
『餘人不解六師 所說，為得見沙門瞿曇所說乎？』 |
"The rest of you don't understand what the Sixth Master said. How can you understand what the recluse Qutan said?" 』 |
」 |
|
阿難白言： |
Ananda said in white: |
「止！止！須拔！勿嬈如來。」 |
"Stop! Stop! Pull it out! Don't do anything to Tathagata." |
如是再三，復白阿 難曰： |
This happened again and again, and Anan said: |
「如來出世甚不可遇，如優曇鉢華時 時乃有，如來亦復如是，時時乃出，然我今觀 如來足能解我狐疑，我今所問義者蓋不 足言。 |
"The Tathagata is rarely seen when he appears in the world. Just like the flower of Udumbava, it exists all the time. The Tathagata is also like this and appears all the time. However, my contemplation of the Tathagata is enough to clear up my doubts. What I am asking about the truth is not enough. |
又今，阿難！不與我往白世尊。 |
And now, Ananda! Don't go with me to Bai Shizun. |
又聞如 來却觀無窮，前覩無極，然今日獨不見 接納。」 |
I have also heard that the Tathagata contemplates infinity, and that there is no end before me, but today I cannot see and accept him. " |
是時，世尊以天耳遇聞須拔向阿 難作如是論。 |
At that time, the World-Honored One said this to Ananda with his heavenly ears meeting the hearing beard. |
爾時，世尊告阿難曰： |
At that time, the World-Honored One told Ananda: |
「止！止！阿 難！勿遮須拔梵志。 |
"Stop! Stop! Ananda! Don't cover your beard and pluck out your brahma. |
所以然者，此來問義多 所饒益，若我說法者即得度脫。」 |
Therefore, it is of great benefit to ask about the meaning of this. If I preach the Dharma, he will be liberated. " |
是時，阿難語 須拔言： |
At that time, Ananda said: |
「善哉！善哉！如來今聽在內問法。」 |
How good! How good! The Tathagata listens and asks the Dharma within. |
是時，須拔聞此語已，歡喜踊躍，不能自勝。 |
At that time, when Xuba heard these words, he was so excited that he couldn't win. |
又復須拔往至世尊所，頭面禮足，在一面坐。 |
Then he went to where the World Honored One was, bowed his head, his face and his feet, and sat on one side. |
爾時，須拔白世尊言： |
At that time, the Buddha said: |
「我今欲有所問，唯願 聽許！」 |
I want to ask something now, but I just want to hear your promise! |
是時，世尊告須拔曰： |
At that time, the World-Honored One spoke to Suba and said: |
「今正是時，宜可 時問。」 |
Now is the time, it's time to ask. |
是時，須拔白佛言： |
At that time, you must speak to the Buddha and say: |
「諸異沙門，瞿曇！知 諸算術，多所過度。 |
"All the different ascetics, Qu Tan! Know all kinds of arithmetic, and many of them are excessive. |
所謂不蘭迦葉、阿夷耑、 瞿耶樓、胝休迦旃、先毘盧持、尼揵子等，如 此之比，知三世事乎？ |
The so-called Bulan Kassapa, Ayika, Kuyalou, Haoxiu Kachan, Xian Vairuchi, Nichuzi, etc., do you know what happened in the three worlds by comparing them like this? |
為不解耶？ |
Why don't you understand? |
其六 師之中復有勝如來乎？」 |
Is there any victorious Tathagata among the six masters? " |
爾時，世尊告曰： |
At that time, the World-Honored One said: |
「止！ 止！須拔，勿問此義，何煩問此勝如來乎？ |
Stop! Stop! You have to pull it out. Don't ask about this meaning. Why bother asking about this victorious Tathagata? |
然 我今日在此座上，當與汝說法，善思念 之。」 |
However, I am here today to teach you the Dharma and think about it well. " |
須拔白佛言： |
Xuba said to the Buddha: |
「今當為問深義，唯願世尊 以時說之。」 |
Now I am asking for a deeper meaning. I only hope that the World Honored One will explain it in due course. |
爾時，世尊告曰： |
At that time, the World-Honored One said: |
「我初學道時年二 十九，欲度人民故，三十五年在外道中 學，自是已來更不見沙門、婆羅門，其大眾 中無八賢聖道者，則無沙門四果。 |
"I was twenty-nine years old when I first learned Taoism. I wanted to save the people. I have been studying in the outside world for thirty-five years. Since then, I have not seen any recluses or brahmins. There are no Eight Wise Saints among the people, and there are no four recluses. |
是謂，須 拔，世間空虛，更無真人得道者也。 |
This means that the world is empty, and there are no real people who have attained the Tao. |
以其 賢聖法中有賢聖法者，則有沙門四果之報。 |
If there is a sage dharma in the sage dharma, there will be the retribution of the four fruits of recluseism. |
所以然者，因有沙門四果之報，皆由賢 聖八品道也。 |
Therefore, because there are four retributions of the recluse, they are all due to the eight-level path of the virtuous sage. |
若須拔！若我不得無上正 真之道，皆由不得賢聖八品道； |
If necessary, pull it out! If I don’t know the supreme true way, it’s because I don’t know the eight-level way of being a virtuous sage; |
以其得 賢聖八品道，故成佛道。 |
By this he attains the eighth level of the virtuous sage, and thus becomes the Buddha. |
是故，須拔，當求方 便，成賢聖道。」 |
Therefore, it is necessary to pull it out and seek convenience to achieve the sage path. " |
然須拔復白佛言： |
However, it is necessary to pull it out again and say the Buddha's words: |
「我亦樂聞 賢聖八品道，唯願演說！」 |
I am also happy to hear about the eight-level path of sages and sages, and I only wish to speak about it! |
世尊告曰： |
The World Honored One said: |
「所謂八道 者，等見、等治、等語、等命、等業、等方便、等念、等 三昧。 |
"The so-called Eight Paths are equal to seeing, equal to treatment, equal speech, equal fate, equal karma, equal convenience, equal thought, and equal samadhi. |
是謂，須拔，賢聖八品道。」 |
This means that one must pull out the Eighth Grade Way of the Sage. " |
是時，須拔即於 座上得法眼淨。 |
At that time, he had to pull it out and get the Dharma Eyes pure on the throne. |
爾時，須拔語阿難言： |
At that time, Suba said to Ananda: |
「爾我 今快得善利，唯願世尊聽為沙門。」 |
You and I will soon gain good benefits. I only hope that the World Honored One will listen and become a recluse. |
阿難報 言： |
Ananda reported: |
「汝今自往至世尊所，求作沙門。」 |
Now you go to the presence of the Blessed One and seek to become a recluse. |
是時，須 拔往至世尊所，頭面禮足，白世尊言： |
At that time, you must go to the Supreme Honored One, bow your head, face and feet, and say to the Supreme Honored One: |
「唯願 世尊聽作沙門。」 |
I only wish that the World-Honored One would listen to me as a recluse. |
爾時，須拔即成沙門身，著 三法衣。 |
At that time, he will be pulled out and become a recluse, wearing the three dharma robes. |
時須拔仰觀世尊顏，即於座上有 漏心得解脫。 |
At this time, you must lift your head and look up at the face of the World Honored One, and then you will be liberated from the thoughts of outflows in your seat. |
爾時，世尊告阿難曰： |
At that time, the World-Honored One told Ananda: |
「我最後 弟子之中，所謂須拔是也。」 |
Among my last disciples, I am called Xuba. |
爾時，須拔白佛言： |
At that time, he must speak to the Buddha and say: |
「我今聞世尊夜半當取般涅槃，唯願世尊 先聽我取涅槃，我不堪見如來先取滅度。」 |
"I heard that the World Honored One is going to attain Parinirvana in the middle of the night. I only hope that the World Honored One will hear me attain Nirvana first. I cannot bear to see the Tathagata attaining Nirvana first." |
爾時，世尊默然可之。 |
At that time, the World Honored One was silent. |
所以然者，過去恒沙 諸佛世尊，最後取證弟子先取般涅槃，如 來後取滅度。 |
Therefore, the Buddhas and World Honored Ones who lived in Hengsha in the past finally achieved parinirvana for their disciples, and the Tathagata and then attained the state of annihilation. |
此是諸佛世尊常法，非適今 日也！ |
This is the eternal teaching of the Buddhas and World-Honored Ones, and it is not suitable for today! |
是時，須拔見世尊已可之，即在如 來前，正身正意，繫念在前，於無餘涅槃界 而取滅度。 |
At that time, Suba saw that the World-Honored One had already accomplished this, that is, before the Tathagata, with his body upright and his mind upright, with his thoughts in front, he would attain the state of annihilation in the realm of Nirvana without any remainder. |
是時，此地六變振動。 |
At this time, this place vibrates in six different ways. |
爾時，世尊 便說此偈： |
At that time, the World-Honored One spoke this verse: |
「一切行無常， 生者必有死， |
"Everything is impermanent, and everything that lives must die. |
不生則不死， 此滅為最樂。」 |
If there is no birth, there will be no death. This cessation is the most blissful. " |
是時，世尊告阿難曰： |
At that time, the World-Honored One told Ananda: |
「自今已後勅諸比丘！ 不得卿僕相向，大稱尊，小稱賢，相視當 如兄弟，自今已後不得稱父母所作字。」 |
From now on, I enjoin all monks! You are not allowed to call each other a noble person or a virtuous person. You should treat each other like brothers. From now on, you are not allowed to call each other your parents. |
是時，阿難白世尊言： |
At that time, Ananda said to the World Honored One: |
「如今諸比丘當云何 自稱名號？」 |
Now why should monks call themselves names? |
世尊告曰： |
The World Honored One said: |
「若小比丘向大比丘 稱長老，大比丘向小比丘稱姓字，又諸比 丘欲立字者，當依三尊。 |
"If a junior bhikkhu calls a senior bhikkhu an elder, and a senior bhikkhu addresses a junior bhikkhu by his surname, and if any bhikkhu wishes to establish a name, he should refer to the three deities. |
此是我之教誡。」 |
This is my teaching. " |
是時，阿難聞世尊所說，歡喜奉行。 |
At that time, Ananda heard what the Blessed One said and followed it with joy. |
42.4 （四）須倫 |
42.4 (4) Xu Lun |
聞如是： |
Heard this: |
一時，佛在舍衛國鹿野苑中， 與大比丘眾五百人俱。 |
At one time, the Buddha was in the Deer Park of Savatthi State, together with five hundred great monks. |
是時，波呵羅阿須 倫及牟提輪天子，非時至世尊所，頭面禮 足，在一面坐。 |
At that time, Bohora Asulun and Son of Heaven Mootiluna came to the World Honored One and sat on one side with their heads and faces bowed. |
是時，如來問阿須倫曰： |
At that time, Tathagata asked Ashulun: |
「汝等 甚樂大海中乎？」 |
How happy would you be to be in the sea? |
阿須倫白佛言： |
Ashulun said to the Buddha: |
「實樂，非為 不樂。」 |
Real happiness is not unhappiness. |
世尊告曰： |
The World Honored One said: |
「大海之中有何奇特之法， 汝等見已，於中娛樂？」 |
Is there any strange magic in the sea that you can see and enjoy in it? |
阿須倫白佛言： |
Ashulun said to the Buddha: |
「大海之 中有八未曾有之法，諸阿須倫娛樂其中。 |
"There are eight unparalleled dharmas in the ocean, and the Ashuruns are entertaining them. |
云何為八？ |
Why does the cloud mean eight? |
於是，大海之中極深且廣，是謂 初未曾有之法。 |
Therefore, the depth and breadth of the ocean are so deep that they never existed in the beginning. |
「復次，大海有此神德，四大 江河，一一河者將從五百以投大海，便失 本名字，是謂第二之法也。 |
"Furthermore, the sea has this divine virtue. Each of the four great rivers will throw more than five hundred people into the sea and lose its original name. This is called the second law. |
「復次，大海皆 同一味，是謂第三之法也。 |
"Furthermore, the sea is all of the same taste, which is called the third method. |
「復次，大海以時 朝賀，不失時節，是謂第四未曾有之法。 |
"Again, the sea greets you in time, without losing the season. This is the fourth method that has never been seen before. |
「復 次，大海鬼神所居，有形之類無不在大海 中者，是謂第五未曾有之法。 |
"Furthermore, the sea is home to ghosts and gods, and all tangible things are present in the sea. This is called the fifth unexisted law. |
「復次，大海之 中皆容極大之形，百由旬形，乃至七千由 旬形，亦不逼迮，是謂第六未曾有之法。 |
"Furthermore, the great ocean can accommodate extremely large shapes, shapes as long as a hundred yojanas, or even shapes as long as seven thousand yojanas, and they are not overwhelming. This is called the sixth method that has never existed before. |
「復 次，大海之中出若干種珍寶，硨 璩 、瑪瑙、真珠、 琥珀、水精、琉璃，是謂第七未曾有之法。 |
"Again, several kinds of treasures appeared in the sea, including tridac, agate, pearls, amber, water essence, and glass. This is said to be the seventh method that has never existed before. |
「復 次，大海之中下有金沙，又有須彌山，四寶所 成，是謂第八未曾有之法。 |
"Again, there are golden sands beneath the ocean, and there is Mount Sumeru, which are made of the four treasures. This is called the eighth unexisted method. |
此名八未曾有 之法，使諸阿須倫娛樂其中。」 |
There are eight unprecedented methods of this name that entertain the Asurans. " |
是時，阿須倫 白世尊： |
At that time, Asurun Bai, the World-Honored One: |
「如來法中有何奇特，使諸比丘 見已，娛樂其中？」 |
What is so strange about the Tathagata's Dharma that the bhikkhus can see and entertain themselves? |
佛告阿須倫曰： |
The Buddha said to Ashulun: |
「有八未曾 有之法，使諸比丘娛樂其中。 |
"There are eight unprecedented ways to entertain the bhikkhus. |
云何為八？ |
Why does the cloud mean eight? |
又 我法中戒律具足，無放逸行，是謂初未曾有 之法。 |
Furthermore, the precepts in my Dharma are complete and there is no lax behavior. This is a Dharma that has never existed in the beginning. |
諸比丘見已，娛樂其中，如彼大海 極深且廣。 |
When the bhikkhus saw this, they entertained themselves in it, just as the ocean was extremely deep and wide. |
「復次，我法中有四種姓，於我法 中作沙門，不錄前名，更作餘字，猶如彼 海，四大江河皆投于海而同一味，更無餘 名，是謂第二未曾有之法。 |
"Furthermore, there are four castes in my Dharma. They are called ascetics in my Dharma. They do not record the first name and change it to the remaining name. It is like the sea. The four major rivers all pour into the sea and have the same taste. There is no remaining name. This is called the second There has never been a way. |
「復次，我法中 施設禁戒，相隨亦不越敘，是謂第三未 曾有之法。 |
"Furthermore, the prohibitions are set up in our Dharma, and they are followed without overstepping. This is called the third and unprecedented Dharma. |
「復次，我法中皆同一味，所謂賢聖 八品道味，是謂第四未曾有之法也，如 彼大海悉同一味。 |
"Furthermore, all my dharma has the same taste. The so-called taste of the Eighth Tao of the Sages refers to the fourth dharma that has never existed before, just like the ocean has the same taste. |
「復次，我法中種種法充滿 其中，所謂四意斷、四神足、五根、五力、七覺意、 八真直行，諸比丘見已，娛樂其中，如彼大海 諸神居其中，是謂第五未曾有之法。 |
"Furthermore, all kinds of dharma in my Dharma are filled in it, such as the four mental powers, the four spiritual bases, the five faculties, the five powers, the seven enlightened thoughts, and the eight true direct actions. The bhikkhus see it and entertain it, just like the gods of the sea dwell in it. This is It is called the fifth method that has never existed before. |
「復次， 我法中有種種珍寶。 |
"Again, there are many treasures in my Dharma. |
所謂念覺意寶、法覺意 寶、精進覺意寶、喜覺意寶、猗覺意寶、定覺意寶、 護覺意寶，是謂第六未曾有之法。 |
The so-called treasure of mindfulness awareness, the treasure of dharma awareness, the treasure of energy awareness, the treasure of joy awareness, the treasure of yi awareness, the treasure of concentration awareness, and the treasure of protection awareness are the sixth and unprecedented dharma. |
諸比丘 見已，娛樂其中，如彼大海出種種珍寶。 |
Bhikkhus, when you see this, you are enjoying it, just like the sea that produces all kinds of treasures. |
「復 次，我法中諸有眾生類，剃除鬚髮，著三法 衣，出家學道，於無餘涅槃界而取滅度。 |
"Furthermore, all living beings in my Dharma should shave off their beards and hair, wear the three Dharma robes, become a monk and learn the Tao, and achieve annihilation in the realm of nirvana without remnants. |
然 我法中無有增減，如彼大海，諸河投之無 有增減，是謂第七未曾有之法，諸比丘見 已，娛樂其中。 |
However, there is no increase or decrease in my Dharma, just like the sea and the rivers that throw it into it. There is no increase or decrease. This is called the seventh Dharma that has never existed. The monks have seen it and entertained it. |
「復次，我法中有金剛三昧，有 滅盡三昧，一切光明三昧，得不起三昧，種 種三昧不可稱計，諸比丘見已娛樂，如彼 大海下有金沙，是謂第八未曾有之法。 |
"Furthermore, in my Dharma there is vajra samadhi, there is annihilation samadhi, all luminous samadhi, unattainable samadhi, all kinds of samadhi are indescribable, the bhikkhus have seen it for entertainment, just like there are golden sands under the ocean, this is called the eighth unseen one. Law. |
諸 比丘見已，娛樂其中。 |
The monks saw him and entertained him. |
於我法中有此八未 曾有之法，諸比丘甚自娛樂。」 |
There are eight unprecedented dharma in my Dharma, and the bhikkhus amuse themselves very much. " |
是時，阿須倫 白世尊曰： |
At that time, Ashulun Bai said to the World-Honored One: |
「如來法中使有一未曾有法者， 勝彼海中八未曾有之法，百倍、千倍不可 為比，所謂賢聖八道是也。 |
"In the Tathagata's Dharma, there is one Dharma that has never existed before. It is better than the eight Dharmas in the sea that have never existed before. It is a hundred times or a thousand times incomparable. This is the so-called Eight Paths of the Sages. |
善哉，世尊！快 說斯言。」 |
Well done, World Honored One! Speak quickly. " |
爾時，世尊暫與說法，所謂施論、戒 論、生天之論，欲不淨想，漏為大患，出要為 妙。 |
At that time, the World-Honored One temporarily taught the Dharma, the so-called theory of giving, the theory of precepts, and the theory of rebirth in heaven. If you think about impure desires and leaks, it is a big trouble. It is better to get rid of the essentials. |
爾時，以見彼心開意解，諸佛世尊常所 說法： |
At that time, seeing that person's heart and mind enlightened, the Buddhas and World-Honored Ones always preached the Dharma: |
苦、習、盡、道，盡與說之。 |
Suffering, habit, exhaustion, Tao, exhaustion and explanation. |
爾時，阿須倫便 作是念： |
At that time, Ashulun thought as follows: |
「應有五諦，今世尊但說四諦，與諸 天說五諦。」 |
There should be five truths. Now, the World Honored One has spoken about the four truths and told the gods about the five truths. |
是時，天子即於座上得法眼淨， 阿須倫白世尊言： |
At that time, the Son of Heaven was sitting on his throne and his Dharma eyes were pure. Ashulun said to the World Honored One: |
「善哉！世尊！快說斯言， 今欲還所在。」 |
Excellent! World Honored One! Say these words quickly, and now you will return to where you want to be. |
世尊告曰： |
The World Honored One said: |
「宜知是時。」 |
It's better to know when it's time. |
即從座 起，頭面禮足，復道而去。 |
That is to say, he got up from his seat, bowed his head, face and feet, and left again. |
時，天子語阿須倫 曰： |
At that time, the emperor said to Ashulun: |
「汝今所念極為不善，云： |
"What you are thinking now is extremely evil, saying: |
『如來與諸天說 五諦，與我說四諦。』 |
"The Tathagata spoke to the heavens about the Five Truths, and spoke to me about the Four Truths." 』 |
所以然者，諸佛世尊終 無二言，諸佛終不捨眾生，說法亦無懈倦， 說法亦復無盡，亦復不選擇人與說法，平 等心而說法，有四諦，苦、習、盡、道。 |
Therefore, the Buddhas, World-Honored Ones, never have two words. The Buddhas never give up on all sentient beings. They never get tired of teaching the Dharma. The Dharma is also endless. They no longer choose people to teach the Dharma. They preach the Dharma with an equal mind. There are four truths: suffering, habit, and Complete, Tao. |
汝今莫 作是念，而呰如來言有五諦。」 |
You should not think like this now. The Tathagata Tathagata has said that there are five truths. " |
是時，阿須 倫報曰： |
At that time, Ashulun reported: |
「我今所造不善，自當懺悔！要當至 如來所便問此義。」 |
I should repent of the bad deeds I have done now! I should go to the Tathagata to inquire about this meaning. |
爾時，阿須倫及天子聞 佛所說，歡喜奉行。 |
At that time, Ashulun and the emperor heard what the Buddha said and followed it happily. |
42.5 （五）地動 |
42.5 (5) Earthquake |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「天地大動有八因 緣。 |
"There are eight causes for the great movement of heaven and earth. |
云何為八？ |
Why does the cloud mean eight? |
比丘當知，此閻浮里地，南北 二萬一千由旬，東西七千由旬，厚六萬八千 由旬，水厚八萬四千由旬，火厚八萬四千由 旬，火下有風厚六萬八千由旬，風下際有金 剛輪，過去諸佛世尊舍利盡在彼間。 |
Bhikkhus, you should know that the land of Jambuli is twenty-one thousand leagues from north to south, seven thousand leagues from east to west, sixty-eight thousand leagues thick, water eighty-four thousand leagues thick, fire eighty-four thousand leagues thick, and there is a wind under the fire six thousand leagues thick. Eighteen thousand yojanas, there is a diamond wheel under the wind, and all the relics of past Buddhas and World-Honored Ones are there. |
比丘當 知，或有是時，大風正動，火亦動； |
Bhikkhus, you should know that sometimes, when a strong wind is blowing, the fire is also moving; |
火已動，水 便動； |
When the fire has moved, the water will move; |
水已動，地便動，是謂第一因緣使地大 動。 |
When the water moves, the earth moves. This means that the first cause and condition causes the earth to move greatly. |
「復次，菩薩從兜術天降神來下，在母胎 中，是時地亦大動，是謂第二因緣使地大 動。 |
"Furthermore, when the Bodhisattva descended from the Tushu Heaven and was in his mother's womb, the earth also moved greatly at that time. This means that the second cause and condition caused the earth to move greatly. |
「復次，菩薩降神出母胎時，天地大動，是 謂第三因緣使地大動。 |
"Furthermore, when the Bodhisattva came out of his mother's womb, the heaven and the earth moved greatly. This means that the third cause and condition caused the earth to move greatly. |
「復次，菩薩出家學道， 成無上正真等正覺，是時天地大動，是謂第 四因緣使地大動。 |
"Furthermore, when the Bodhisattva left home to study the Tao and attained supreme enlightenment, the heaven and the earth moved greatly. This is called the fourth cause and condition that caused the earth to move greatly. |
「復次，若如來入無餘涅槃 界而取滅度，是時天地大動，是謂第五因 緣使地大動。 |
"Furthermore, if the Tathagata enters the realm of nirvana without remnants and achieves annihilation, then the heaven and earth will move violently. This is called the fifth cause and condition causing the earth to move violently. |
「復次，有大神足比丘心得自 在，隨意欲行無數變化，或分身為百千之 數，復還為一，飛行虛空，石壁皆過，踊沒自 由，觀地無地想，了悉空無，是時地為大 動，是謂第六因緣地為大動。 |
"Again, there was a great spiritual bhikkhu who felt at ease and could perform countless transformations at will. He might be transformed into hundreds or thousands and then become one again. He would fly in the sky, pass all the stone walls, wander around without freedom, look at the earth without thinking, and understand the emptiness. No, at that time the ground was in great motion, which means that the sixth causal ground was in great motion. |
「復次，諸天大 神足，神德無量， 從彼命終還生彼間，由宿福行，具足諸德， 捨本天形，得作帝釋、若梵天王。 |
"Furthermore, the great gods of the gods are full of infinite divine virtues. From this life, they will eventually be reborn in the other world. Through their good deeds, they will be endowed with all kinds of virtues. They will give up their original celestial form and become the king of Sakyamuni and Brahma. |
時地為大 動，是謂第七因緣地為大動。 |
The time and place are in great turmoil, which means that the seventh causal ground is in great turmoil. |
「復次，若眾生命 終福盡，是時諸國王不樂本邦，各各相攻伐， 或飢儉死者，或刀刃死者，是時天地大動，是 謂第八因緣使地大動。 |
"Furthermore, if all the blessings of life are finally exhausted, then the kings will not be happy with their own country, and they will attack each other, and some will die from hunger or thrift, or they will die from the sword, then the heaven and earth will move greatly. This is called the eighth cause and condition that causes the earth to move greatly. |
如是，比丘！有八因 緣使天地大動。」 |
So, bhikkhu! There are eight causes and conditions that cause the heaven and earth to move. " |
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. |
42.6 （六）大人八念 |
42.6 (6) Eight thoughts of adults |
聞如是： |
Heard this: |
一時，尊者阿那律遊在四佛 所居之處。 |
At one time, the Venerable Anuruddha was wandering where the four Buddhas lived. |
是時，阿那律在閑靜之處，便作 是念： |
At that time, Anaru was in a quiet place and thought as follows: |
「諸釋迦文佛弟子之中，戒德、智慧成就 者皆依戒律，於此正法中而得長養； |
"Among the disciples of Shakyamuni Buddha, those who have achieved moral virtue and wisdom will all follow the precepts and grow up in this righteous Dharma; |
諸聲 聞之中不具足戒律者，斯等之類皆離正 法，不與戒律相應。 |
Those who do not possess the precepts among the voice-hearers are all deviating from the true Dharma and do not correspond to the precepts. |
如今此二法，戒與聞何 者為勝？ |
Now of these two methods, which one is better, precepts or hearing? |
我今可以此因緣之本，往問如來 是事如何？」 |
Now that I can find out the basis of this cause and condition, I can ask the Tathagata how things are going. " |
阿那律復作是念： |
Anaru is repeated as follows: |
「此法，知足者 之所行，非無厭者之所行； |
“This method is the practice of a contented person, not the practice of an insatiable person; |
少欲者之所行， 非為多欲者之所行； |
The actions of those with few desires are not the actions of those with many desires; |
此法，應閑居者之所行， 非在憒閙之所行； |
This method should be practiced by those who live in leisurely life, not by those who live in the countryside; |
此法，持戒人之所行，非犯 戒者之所行； |
This is the behavior of those who keep the precepts, not the behavior of those who violate the precepts; |
三昧者之所行，非亂者之所行； |
What a samadhi does is not what a chaotic person does; |
智慧者之所行，非愚者之所行； |
What a wise man does is not what a fool does; |
多聞者之所 行，非少聞者之所行。」 |
The actions of those who have heard more are not the actions of those who have heard less. " |
是時，阿那律思惟此八 大人念： |
At that time, Anaro thought about these eight great masters and said: |
「今我可往至世尊所，而問此義。」 |
Now I can go to the Blessed One and ask about this meaning. |
爾 時，世尊在舍衛城祇樹給孤獨園。 |
At that time, the World-Honored One planted a tree in the Garden of Solitude in Savatthi City. |
是時，王波 斯匿請如來及比丘僧，夏坐九十日。 |
At that time, King Posni invited the Tathagata and the monks to sit there for ninety days in the summer. |
是時，阿 那律漸漸人間，將五百比丘遊化，轉至舍 衛國，到如來所，頭面禮足，在一面坐。 |
At that time, Anaruddha gradually came to the human world and took five hundred bhikkhus as wanderers. They transferred to the country of Savatthi and came to the Tathagata's place. They sat on one side with their heads, faces and feet bowed. |
時，阿 那律白世尊言： |
At that time, Anārübai spoke to the Buddha: |
「我在閑靜之處，思惟此 義： |
"In my quiet place, I ponder this meaning: |
『戒與聞，此二法何者最勝乎？』 |
"Which of these two methods is the most superior, precepts or hearing?" 』 |
」 |
|
是時，世尊與 阿那律便說此偈： |
At that time, the World-Honored One and Anuruddha said this verse: |
「戒勝聞勝耶？ |
Isn't it better to quit and hear better? |
汝今起狐疑。 |
You are now suspicious. |
戒勝於聞者， 於中何狐疑？ |
Precepts are better than those who hear them, why should I be suspicious? |
「所以然者，阿那律當知，若比丘戒成就者， 便得定意； |
“Therefore, Anārūdī should know that if a bhikkhu has fulfilled the precepts, he will be determined; |
已得定意，便獲智慧； |
Having gained determination, you gain wisdom; |
已得智慧， 便得多聞； |
Once you have gained wisdom, you can listen more; |
已得多聞，便得解脫； |
Having heard more, you will be liberated; |
已得解脫， 於無餘涅槃而取滅度。 |
Having attained liberation, I have attained annihilation in nirvana without any residue. |
以此明之，戒為最 勝。」 |
From this, it is clear that precepts are the most victorious. " |
是時，阿那律向世尊說此八大人念。 |
At that time, Anaruddha spoke these eight great human thoughts to the World Honored One. |
佛 告阿那律曰： |
The Buddha told Analyta: |
「善哉！善哉！阿那律！汝今所念 者，正是大人之所思惟也。 |
Excellent! Excellent! Anaru! What you are thinking about now is exactly what I am thinking about. |
少欲知足、在閑 居之處、戒成就、三昧成就、智慧成就、解脫成 就、多聞成就。 |
Being content with few desires, living in leisurely places, attaining the attainment of morality, attainment of samadhi, attainment of wisdom, attainment of liberation, and attainment of extensive learning. |
汝今，阿那律！當建是意，思惟 八大人念。 |
You are now, Analu! When building this meaning, think about the Eight Great Human Thoughts. |
云何為八？ |
Why does the cloud mean eight? |
此法精進者之所行， 非懈怠者之所行。 |
This is the behavior of those who are diligent, not the behavior of those who are lazy. |
所以然者，彌勒菩薩應 三十劫當成無上正真等正覺，我以精進之 力超越成佛。 |
Therefore, Maitreya Bodhisattva should achieve supreme enlightenment within thirty kalpas, and I will surpass and become a Buddha with the power of diligence. |
「阿那律知之，諸佛世尊皆同 一類，同其戒律、解脫、智慧而無有異，亦復 同空，無相、願，有三十二相、八十種好，而莊嚴 其身，視無厭足，無能見頂者，皆悉不異。 |
"Anaruddha knows that all Buddhas and World-Honored Ones are of the same kind, with the same precepts, liberation, and wisdom. They are also the same empty space, without form or vows. They have thirty-two characteristics and eighty kinds of good things, and their bodies are adorned. , those who are insatiable and unable to reach the top are all the same. |
唯 有精進不同，於過去當來諸佛世尊，精進 者，吾最為勝。 |
The only difference is diligence. Among all the Buddhas and World-Honored Ones in the past, I am the most victorious among those who have been diligent. |
是故，阿那律！此第八大人之 念，此為最為上，為尊為貴，為無有喻。 |
That’s why, Analu! The thoughts of this eighth great person are the most supreme, the most noble, the most noble, and the most unexplainable. |
猶 如由乳有酪，由酪有酥，由酥有醍醐，然 復醍醐於中最上，為無有比。 |
Just like from milk there is cheese, from cheese there is crispy food, from the crispy food there is glutinous rice, and then the glutinous rice cake is the highest in the middle, which is incomparable. |
此亦如是，精 進之念，於八大人念中最上，實無有比！ |
This is also the case, the thought of diligence is the highest among the eight great human thoughts, it is truly unparalleled! |
「是 故，阿那律！當奉八大人念，亦當與四部眾 分別其義。 |
"That's why, Anaru! It should be recited by the Eight Great Masters, and its meaning should be distinguished from that of the four tribes. |
設當八大人念流布在世者，令 我弟子皆當成須陀洹道、斯陀含道、阿那含 道、阿羅漢道。 |
If the thoughts of the Eight Great Masters spread in the world, let my disciples all regard them as the Sotapanna Path, the Stragama Path, the Anagami Path, and the Arahant Path. |
所以然者，我法，少欲者之所 行，非多欲者所行也； |
Therefore, my method is what people with few desires do, not what people who have many desires do; |
我法，知足者之所行， 非無厭者之所行也； |
My method is the behavior of a contented person, not the behavior of a dissatisfied person; |
我法，閑居者之所行， 非眾中者之所行也； |
My law is the practice of those who live alone, not the practice of those in the crowd; |
我法，持戒者之所行， 非犯戒者之所行也。 |
According to our law, the actions of those who uphold the precepts are not the actions of those who violate them. |
我法，定者之所行，非 亂者所行也； |
Our law is what is done by those who are determined, not what is done by those who are in chaos; |
我法，智者之所行，非愚者之 所行也； |
My method is what a wise man should do, not what a fool should do; |
我法，多聞者之所行，非少聞者所 行也； |
The actions of those who have heard more about our Dharma are not the actions of those who have heard less; |
我法，精進者之所行，非懈怠者所行 也。 |
My method is the practice of those who are diligent, not the practice of those who are lazy. |
是故，阿那律！四部之眾當求方便，行此 八大人念。 |
That’s why, Analu! People of the four groups should seek convenience and practice these eight great human thoughts. |
如是，阿那律！當作是學。」 |
So, Analu! Think of it as learning. " |
爾時，阿 那律聞佛所說，歡喜奉行。 |
At that time, Anavaru heard what the Buddha said and followed it with joy. |
42.7 （七）眾 |
42.7 (7) Public |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有八部之眾，汝等 當知。 |
"There are eight tribes of people, you should know. |
云何為八？ |
Why does the cloud mean eight? |
所謂剎利眾、婆羅門眾、長 者眾、沙門眾、四天王眾、三十三天眾、魔眾、 梵天眾。 |
The so-called Ksriyas, Brahmins, Elders, Samanas, Four Heavenly Kings, Thirty-three Heavens, Demons, and Brahmins. |
比丘當知，我曩昔已來至剎利眾 中，共相問訊，言談講論，亦復無人與我等 者，獨步無侶，亦無儔匹； |
Bhikkhus, you should know that in the past, I came to the assembly of Ksāriyas to ask questions and converse with each other, but there was no one with me anymore, I walked alone without companions, and I had no companions; |
少欲知足，念不錯 亂，戒成就、三昧成就、智慧成就、解脫成就、 多聞成就，精進成就。 |
Contentment with few desires, good thoughts and confusion, attainment of precepts, attainment of samadhi, attainment of wisdom, attainment of liberation, attainment of learning more, attainment of diligence. |
「復自憶念，至婆羅門眾 中、長者眾中、沙門眾中、四天王眾中、三十三 天眾中、魔王眾中、梵天王眾中，共相問訊，言 談講論，獨步無侶，亦無儔匹，於中最尊， 亦無等倫； |
"Recall from my memory that I went to the assembly of Brahmins, the assembly of elders, the assembly of ascetics, the assembly of the Four Heavenly Kings, the assembly of the Thirty-three Heavenly Kings, the assembly of the Demon Kings, and the assembly of the Brahma Kings, and asked each other, talked and discussed, walking alone without any companions, and also There is no equal, no one is the most honorable among them, no one is equal; |
少欲知足，意不錯亂，戒成就、三昧 成就，智慧成就、解脫成就、多聞成就、精進成 就。 |
Being content with few desires, not being distracted by thoughts, achieving precepts, attaining samadhi, attaining wisdom, attaining liberation, attaining extensive knowledge, and attaining diligence. |
我當爾時，在八部眾中獨步無侶，與爾 許眾生作大覆蓋。 |
At that time, I was alone among the eight tribes and had no companions, and I was greatly covering you with many sentient beings. |
是時，八部之眾無能見 頂，亦不敢瞻顏，何況當共論議乎。 |
At that time, the people of the eight tribes were unable to see the top, and they did not dare to look at the face, let alone discuss it together. |
所以 然者，我亦不見天上、人中、魔、若魔天、沙門、婆 羅門眾中，有能成就此八法者，除如來存 不論之。 |
Therefore, I do not see anyone in the heavens, among humans, demons, or demons, in the heavens, ascetics, or brahmanas who can accomplish these eight dharma, except for the Tathagata. |
是故，比丘！當求方便，行此八法。 |
That’s why, bhikkhu! When seeking convenience, practice these eight methods. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
42.8 （八） |
42.8 (eight) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，阿那邠邸長者往至世尊所，頭面禮 足，在一面坐。 |
At that time, the elder Anāpidi went to where the World Honored One was and sat down on one side with his head bowed, his face bowed and his feet bowed. |
是時，世尊告長者曰： |
At that time, the World Honored One told the elder: |
「長者家 中廣施不乎？」 |
Don't you think that the elders' family will be generous? |
長者白佛： |
Elder White Buddha: |
「貧家惠施，晝夜不斷， 四城門中，及大市中，家中行路，及佛、比丘僧， 是為八處惠施。 |
"Alms to poor families are continued day and night. These are the eight places where charity is given at the gates of the four cities, in the big market, on the road at home, and at the Buddha and the monks. |
如是，世尊！其有所須，須衣 惠衣，須食與食，國中珍寶終不違逆，衣 被、飲食、床臥具、病瘦醫藥，悉給施之。 |
So, World Honored One! They have what they need, they need clothes and favors, they need food and drink, and they will not disobey the treasures of the country. They will give them clothes, quilts, food and drink, beds and bedding, and medicine for the sick and thin. |
亦有諸 天來至我所，在虛空中而告我曰： |
There are also gods who come to my place and tell me in the sky: |
『分別尊 卑，此者持戒，此者犯戒，與此獲福，與彼 無報。』 |
"Distinguish between honor and inferiority. This person keeps the precepts, and this person breaks the precepts. This person will get blessings, and the other person will have no reward." 』 |
然我心正無有彼此，不起增減之心， 普等慈心於一切眾生。 |
However, my heart is completely free of each other, and I have no intention of increasing or decreasing. I have universal compassion for all sentient beings. |
有其眾生依命根 存形，有食則存，非食命不濟。 |
There are living things that depend on their life root to maintain their form. If they have food, they will exist. If they don’t eat, their life will not be good. |
施惠一切眾 生，其報無量，受其果報，無有增減。」 |
Benefiting all sentient beings will result in immeasurable retribution, and receiving the retribution will not increase or decrease. " |
佛 告長者： |
The Buddha told the elders: |
「善哉，善哉！長者！平等施者福第一 尊。 |
"How good, how good! Elder! Those who give equally are the most blessed. |
然眾生之心復有勝，如施持戒人勝犯 戒者。」 |
However, the minds of sentient beings are again victorious, just as those who uphold the precepts are victorious over those who violate them. " |
是時，虛空神、天，稱慶無量，即時而說 此偈： |
At that time, the gods of space and heaven celebrated immeasurably and immediately said this verse: |
「佛說擇施尊， 愚眾有增減， |
"The Buddha said to choose alms, the number of foolish people increases and decreases. |
求其良福田， 何過如來眾。 |
In seeking a good and blessed field, how can we surpass the Tathagatas? |
「然今世尊所說極為快哉，施持戒人，勝犯 戒者。」 |
However, what the World Honored One has said is extremely pleasant. Those who uphold the precepts are better than those who violate them. |
爾時，世尊告阿那邠邸長者： |
At that time, the World-Honored One told the elder Anapudi: |
「今當與 汝說賢聖之眾，善思念之，抱在心懷。 |
"Now I would like to tell you that all the sages and sages should be remembered well and held in their hearts. |
或施 少獲福多，或施多獲福多。」 |
Either you give less and get more blessings, or you give more and you get more blessings. " |
阿那邠邸長者白 佛言： |
The elder of Anapidian said to the Buddha: |
「唯願世尊敷演其義！云何施少獲福 多？ |
I only hope that the World Honored One will fulfill his purpose! How can one give less and gain more blessings? |
云何施多獲福多？」 |
How can one give more and gain more blessings? " |
佛告長者： |
The Buddha told the elders: |
「向阿羅漢、 得阿羅漢、向阿那含、得阿那含、向斯陀含、得 斯陀含、向須陀洹、得須陀洹。 |
"Go to Arahant, and you will get Arahant, go to Anagami, and you will get Anagami, and go to Situagami, and you will get Situagami, and you will get Sotapanna, and you will get Sotapanna. |
是謂，長者！賢聖 之眾，施少獲福多，施多獲福多。」 |
That’s right, elder! As a sage, if you give less, you will receive more blessings; if you give more, you will receive more blessings. " |
爾時，世尊 便說此偈： |
At that time, the World-Honored One spoke this verse: |
「四向成就人， 四者成果實， |
"The four directions make a man successful; the four directions bear fruit; |
此名賢聖眾， 惠施獲福廣。 |
This is the name of the virtuous and saintly people, who benefit from charity and gain widespread blessings. |
「過去久遠諸佛世尊，亦復有此賢聖之眾， 如我今日無異； |
"The Buddhas and World-Honored Ones of the past long ago also had this group of sages and saints, just like me today; |
正使當來諸佛世尊出現 於世者，亦得如此賢聖之眾。 |
When all the Buddhas and World-Honored Ones appear in the world in the future, they will also have such a crowd of sages. |
是故，長者！歡 喜悅心，供養聖眾。」 |
That’s why, elder! With a joyful heart, make offerings to the saints. " |
是時，世尊與彼長者說 微妙法，立不退轉之地。 |
At that time, the World-Honored One spoke to the elder about the subtle Dharma and established a place of no retreat. |
長者聞法已，喜慶 無量，即從坐起，頭面禮足，繞佛三匝，便退 而去。 |
After hearing the Dharma, the elder felt immeasurable joy. He stood up from his seat, bowed his head, face and feet, walked around the Buddha three times, and then retreated away. |
是時，阿那邠邸長者聞佛所說，歡喜奉 行。 |
At that time, the elder Anāpidi heard what the Buddha said and followed it happily. |
42.9 （九）善男子施 |
42.9 (9) A good man gives alms |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若善男子、善女人，以 財物惠施，獲八功德。 |
"If a good man or woman gives charity with money, he will gain the eight merits. |
云何為八？ |
Why does the cloud mean eight? |
一者隨時 惠施，非為非時； |
One is to give alms at any time, not at the wrong time; |
二者鮮潔惠施，非為穢 濁； |
The two are fresh, clean and beneficial, not dirty; |
三者手自斟酌，不使他人； |
The three of them use their own hands to consider themselves and do not let others know; |
四者誓願惠 施，無憍恣心； |
The fourth one is willing to do good things and has no regrets; |
五者解脫惠施，不望其報； |
The fifth one is to be liberated and give favors without expecting any retribution; |
六者惠施求滅，不求生天； |
Sixth, those who give benefits seek destruction, but do not seek rebirth in heaven; |
七者施求良 田，不施荒地； |
The seventh one seeks fertile land and does not give to wasteland; |
八者然持此功德，惠施眾 生，不自為己。 |
Eighth, hold on to this merit and benefit all living beings, not for yourself. |
如是，比丘！善男子、善女人， 以財物惠施，獲八功德。」 |
So, bhikkhu! Good men and good women will receive eight meritorious virtues by giving charity. " |
爾時，世尊便說斯 偈： |
At that time, the World-Honored One spoke this verse: |
「智者隨時施， 無有慳貪心， |
"A wise man gives alms at any time without being greedy or greedy. |
所作功德已， 盡用惠施人。 |
The merits you have done are done, and you can use them all to benefit others. |
此施為最勝， 諸佛所加歎， |
This gift is the most excellent, praised by all the Buddhas, |
現身受其果， 逝則受天福。 |
If you show up, you will receive the consequences; if you pass away, you will receive the blessings of heaven. |
「是故，比丘！欲求其果報者，當行此八事。 |
"Therefore, bhikkhu! Those who wish to achieve their results should do these eight things. |
其 報無量，不可勝計，獲甘露之寶，漸至滅 度。 |
The retribution is immeasurable and cannot be calculated. He obtains the treasure of nectar and gradually dies. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
42.10 （一〇）道 |
42.10 (10) way |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說趣泥犁 之路，向涅槃之道，善思念之，無令漏失。」 |
I will now tell you how to plow through the mud, the way to Nirvana, and meditate on it well, so that you will not miss it. |
諸比丘白佛言： |
The monks said to the Buddha: |
「如是。 |
"That's right. |
世尊！」諸比丘從佛受 教。 |
World Honored One! "Bhikkhus received instruction from the Buddha. |
佛告比丘： |
The Buddha told the bhikkhu: |
「彼云何趣泥犁之路，向涅 槃之道？ |
"What is the meaning of the road plowed in mud, the road to Nirvana? |
邪見趣泥犁路，正見向涅槃 之道； |
Wrong views plow the road through mud, but right views lead to Nirvana; |
邪治趣泥犁之路，正治向涅槃之 道； |
The path of evil is plowed in mud, the path of righteousness leads to nirvana; |
邪語趣泥犁之路，正語向涅槃之 道； |
Evil words plow the road through mud, but right words lead to Nirvana; |
邪業趣泥犁之路，正業向涅槃之道； |
Evil karma plows the road in the mud, while righteous karma leads to Nirvana; |
邪命趣泥犁之路，正命向涅槃之道； |
The path of wrong destiny plows through mud, but the path of right destiny leads to Nirvana; |
邪 方便趣泥犁之路； |
Evil means conveniently plowing the road in mud; |
正方便向涅槃之道； |
Right on the path to Nirvana; |
邪念趣泥犁之路，正念向涅槃之道； |
Evil thoughts plow the road through mud, while right thoughts lead to nirvana; |
邪 定趣泥犁之路，正定向涅槃之道。 |
The path of evil is determined by the mud plow, and the path of righteousness is directed towards Nirvana. |
是 謂，比丘！趣泥犁之路，向涅槃之道。 |
That’s right, bhikkhu! The road to plowing mud is the road to Nirvana. |
諸佛 世尊常所應說法，今已果矣！汝等樂在閑 居處，樹下露坐，念行善法，無起懈慢。 |
Buddhas, the World-Honored One has always preached the Dharma, and it has now come to fruition! You are happy to be in your leisure place, sitting in the open under the tree, thinking about doing good deeds, without any hesitation. |
今 不勤行，後悔無及。」 |
If you don’t practice diligently today, you will regret nothing. " |
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. |
非時、泥犁、道 須倫天、地動 |
Untimely, mud plows, roads, the sky and the earth move |
大人八念、眾 善男子施、道 |
Sir, eight thoughts, all good men, alms, and the way |
增壹阿含經卷第三十七 |
The Thirty-seventh Volume of the Agama Sutra |
43.1 （一）馬血 |
43.1 (1) Horse blood |
增壹阿含經卷第三十八 |
The Thirty-eighth Volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
馬血天子非人之時，至世尊所，頭面禮 足，在一面立。 |
When the Horse Blood Emperor was inhuman, he came to the presence of the World Honored One and stood on one side with his head bowed and his face bowed. |
爾時，天子白世尊言： |
At that time, the emperor said to the World Honored One: |
「向者生 此念： |
"To whom this thought arises: |
『在地步度，可盡此世界不乎？』 |
"How can I live in this world and live in this world?" 』 |
我今問 世尊！可以步盡世界不耶？」 |
I now ask the World Honored One! Can you travel across the world? " |
世尊告曰： |
The World Honored One said: |
「汝今 以何義理而作此問？」 |
Why are you asking this question now? |
天子白佛言： |
The emperor said to the Buddha: |
「我昔日 一時至婆伽梵天所。 |
"I used to go to Bhaga Brahma for a while. |
是時，梵天遙見我來， 而語我言： |
At that time, Brahma saw me coming from afar and spoke to me: |
『善來，馬血天子！此處無為之境， 無生、無老、無病、無死、無終、無始，亦無愁、 憂、苦、惱。』 |
"Shanlai, the horse-blooded emperor!" Here is the state of inaction, where there is no birth, no aging, no disease, no death, no end, no beginning, and no worries, sorrows, pains, or annoyances. 』 |
當我爾時，復作是念： |
When I do this, I repeat: |
『此是涅槃道 耶？ |
Is this the path to nirvana? |
何以故？ |
Why? |
涅槃之中無生、老、病、死、愁、憂、苦、惱。 |
In Nirvana there is no birth, old age, disease, death, sorrow, worry, pain, or suffering. |
此是世界之極邊耶？ |
Is this the end of the world? |
設當是世界邊際者，是 為世間可步度耶？』 |
If it is the edge of the world, is it possible to travel around the world? 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「汝今神足 為何等類？」 |
Why are you so smart now? |
天子白佛言： |
The emperor said to the Buddha: |
「猶如力士善於 射術，箭去無礙； |
"Just like a strong man who is good at archery, his arrows will go without any hindrance; |
我今神足其德如是，無所 罣礙。」 |
My present spirit is as virtuous as it is, and there is nothing left for me to do. " |
世尊告曰： |
The World Honored One said: |
「我今問汝，隨所樂報之。 |
"I'm asking you now, please give me whatever you want. |
猶如有四男子善於射術，然彼四人各向 四方射，設有人來，意欲盡攝四面之箭，使 不墮地。 |
It is like there are four men who are good at archery. However, each of the four men shoots in all directions. Someone comes and intends to catch all the arrows in all directions so that they do not fall to the ground. |
云何，天子！此人極為捷疾不耶？ |
Yunhe, the emperor! Is this person extremely quick and sick? |
乃 能使箭不墮于地。 |
It can prevent the arrow from falling to the ground. |
「天子當知，上日月前 有捷步天子，行來進止復踰斯人之捷疾， 然日月宮殿行甚於斯。 |
"The emperor should know that before the sun and moon there was a quick-stepping emperor. He came and went and stopped faster than this person. However, the palace of the sun and moon moved even more than this. |
計彼人天子及日月 宮殿之疾，故不如三十三天之速疾也； |
Taking into account the illness of the emperor, the sun, the moon, and the palace, it is not as quick as the thirty-three days; |
計 三十三天之疾，不如艶天之疾。 |
A disease that lasts for thirty-three days is not as good as a disease that breaks the sky. |
如是，諸天 所有神足，各各不相及。 |
In this way, all the gods in the heavens have nothing to do with each other. |
假使汝今有此神 德，如彼諸天，從劫至劫，乃至百劫，猶不 能盡世境界。 |
If you had this divine virtue now, like those other heavens, from calamity to calamity, or even for hundreds of calamities, you would still not be able to reach the realm of the world. |
所以然者，地界方域不可 稱計。 |
Therefore, the boundaries of the land cannot be measured. |
「天子當知，我過去久遠世時，曾作仙人， 名為馬血，與汝同字，欲愛已盡，飛行虛 空，無所觸礙。 |
"The emperor should know that in the long past, I was an immortal named Horse Blood, which has the same name as you. My desires and desires have been exhausted, and I can fly in the void without any hindrance. |
我爾時，神足與人有異，彈 指之頃，以能攝此四方箭，使不墮落。 |
At that time, my divine feet were different from those of humans. With a snap of my fingers, I could capture arrows from all directions and prevent them from falling. |
時， 我以有此神足，便作是念： |
At that time, thinking that I had this magical power, I thought like this: |
『我今能以此神 足，可盡境地邊際乎？』 |
"Now that I can satisfy myself with this spirit, can I reach the limit of my realm?" 』 |
即涉世界，而不 能盡其方域。 |
That is to say, it involves the world, but cannot cover its entire territory. |
命終之後，進德修業而成 佛道，坐樹王下，端坐思惟往昔經歷所施 為事： |
After death, after practicing virtue and attaining the Buddha's path, he will sit under the king's tree and reflect on his past experiences and deeds: |
『本為仙人，以此神德猶不能盡其 方面，當以何神力而 得 究其邊際乎？』 |
"I am an immortal, but my divine virtue cannot reach its fullest extent. How can I use my divine power to reach its limit?" 』 |
時， 我復作是念： |
At that time, I repeated this thought: |
『要當乘聖賢八品之徑路， 然後乃得盡生死邊際。』 |
"You must take the path of the eighth grade of sages, and then you can reach the edge of life and death." 』 |
「彼云何名為乘賢 聖八品之徑路？ |
What is the path of the Eighth Grade Saints of Chengxian? |
所謂正見、正治、正語、正業、正 命、正方便、正念、正三昧。 |
The so-called right view, right governance, right speech, right action, right livelihood, right skill, right mindfulness, and right samadhi. |
天子！又知斯名賢聖 八品道，得盡世界之邊際。 |
Emperor! It is also known that this virtuous sage possesses the eighth level of Taoism and can reach the edge of the world. |
諸過去恒沙諸佛 得盡世界者，盡用此賢聖八品道而究世 界； |
All the Buddhas in the past Hengsha who have achieved the end of the world have used this eight-level path of sages to study the world; |
正使將來諸佛世尊出現世者，當以此 賢聖之道得盡邊際。」 |
Those who will cause all Buddhas and World-Honored Ones to appear in the world in the future should use this path of virtuous saints to reach their limit. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「步涉無究竟， 得盡世界者， |
"Those who step through without end and conquer the whole world, |
地種不可稱， 非神足所及。 |
The types of land cannot be described, and are beyond the reach of gods. |
凡夫施設意， 於中起迷惑， |
Ordinary people use their minds to create confusion, |
不別真正法， 流轉五道中。 |
Don’t separate from the true Dharma, it circulates in the five paths. |
賢聖八品道， 以此為舟船， |
The eight-level Tao of the wise and sage, use this as a boat, |
諸佛之所行， 而究世界邊。 |
The actions of all Buddhas should be traced to the edge of the world. |
正使當來佛， 彌勒之等類， |
Just in time, Buddha, Maitreya and the like will come, |
亦用八種道， 得盡於世界。 |
Also use the eight ways to conquer the world. |
是故有智士， 修此聖賢道， |
Therefore, there are wise men who practice this sage way, |
晝夜習行之， 便至無為處。」 |
If you practice it day and night, you will end up doing nothing. " |
是時，馬血天子從如來聞說賢聖八品道， 即於座上，諸塵垢盡，得法眼淨。 |
At that time, the Emperor Maxue heard from the Tathagata the eight-level path of the sages. He sat on his seat, all dust and dirt were gone, and his Dharma Eyes were pure. |
爾時，天子即 以頭面禮足，遶佛三匝，便退而去。 |
At that time, the emperor bowed his head, face, and feet, walked around the Buddha three times, and then retreated. |
是時，彼 天子即其日，以天種種好華散如來上，即 時便說斯偈： |
At that time, the Son of Heaven came up to the Tathagata on his own day, scattering all kinds of beautiful flowers from heaven, and immediately said this verse: |
「流轉生死久， 欲涉度世界， |
"Wandering through life and death for a long time, I want to travel the world, |
賢聖八品道， 不知又不見。 |
The eight-level Tao of the wise and sage, I don’t know and I don’t see it. |
今我以見諦， 又聞八品道， |
Now I have seen the truth, and heard about the Eighth Grade Path, |
便得盡邊際， 諸佛所到處。」 |
Then you can reach the limit, where all the Buddhas are. " |
爾時，世尊可彼天子所說。 |
At that time, the World Honored One may speak to the Emperor. |
時，彼天子以見佛 可之，即禮世尊足，便退而去。 |
At that time, when the emperor saw the Buddha, he saluted the World Honored One's feet and then withdrew. |
爾時，彼天子 聞佛所說，歡喜奉行。 |
At that time, the emperor heard what the Buddha said and followed it with joy. |
43.2 （二）齋 |
43.2 (2) Fasting |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說賢聖八 關齋法，汝等善思念之，隨喜奉行！」爾時，諸 比丘從佛受教。 |
"I will now teach you the eight fasting methods of the sages. You may think of them well and follow them with joy!" At that time, all the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「彼云何名為八 關齋法？ |
"What is the name of the Eight Passes and Fasting Method? |
一者不殺生，二者不與不取，三者 不婬，四者不妄語，五者不飲酒，六者不過時 食，七者不處高廣之床，八者遠離作倡伎 樂、香華塗身。 |
The first is not to kill, the second is not to give or take, the third is not to be sexually immoral, the fourth is not to lie, the fifth is not to drink alcohol, the sixth is not to eat at the right time, the seventh is not to live in a high and wide bed, the eighth is to stay away from music, music, incense and flowers Body paint. |
是謂，比丘！名為賢聖八關齋 法。」 |
That’s right, bhikkhu! It is called Xian Sheng Ba Guan Zhai Dharma. " |
是時，彼優波離白佛言： |
At that time, Upali said to the Buddha: |
「云何修行八關 齋法？」 |
Why do you practice the Eight Pass fasting method? |
世尊告曰： |
The World Honored One said: |
「於是，優波離！若善男子、善女 人，於八日、十四日、十五日，往詣沙門若長老 比丘所，自稱名字，從朝至暮如羅漢，持 心不移不動，刀杖不加群生，普慈於一 切： |
"Thereupon, Upali! If a good man or woman goes to the house of the elder bhikkhu Samana on the 8th, 14th, or 15th, and calls himself by his name, he will be like an Arhat from morning to night, and his mind will not waver. , the sword and the stick do not harm all living beings, and are universally compassionate to all: |
『我今受齋法，一無所犯，不起殺心，習 彼真人之教； |
Now that I have received the fasting method, I have done nothing wrong. I have no desire to kill and have learned the teachings of that true person. |
不盜，不婬，不妄語，不飲酒，不 過時食，不在高廣之座，不習作倡伎樂、 香華塗身。』 |
Do not steal, do not commit lewdness, do not lie, do not drink alcohol, do not eat out of season, do not sit in a high and spacious seat, do not practice playing music, or anoint yourself with incense and flowers. 』 |
設有智慧者，當作是說； |
A wise man should say this; |
假令無 智者，當教彼如此之教。 |
If there is no wise man, teach him this. |
又彼比丘當一一 指授，無令失次，亦莫超越，復當教使發 誓願。」 |
Furthermore, the bhikkhu should give instructions one by one, without making any mistakes, and without going beyond the instructions. He should continue to teach as he has vowed to do. " |
優波離白佛言： |
Upalibai Buddha said: |
「云何當發願？」 |
Why should I make a wish? |
世尊告 曰： |
The World Honored One said: |
「彼發願時： |
"When he made a vow: |
『我今以此八關齋法，莫墮地 獄，餓鬼、畜生，亦莫墮八難之處，莫處邊境， 莫墮凶弊之處，莫與惡知識從事，父母 專正，無習邪見，生中國中，聞其善法，分 別思惟，法法成就，持此齋法功德，攝取一 切眾生之善，以此功德，惠施彼人，使成 無上正真之道，持此誓願之福，施成三乘， 使不中退。 |
"I am now following the eight-level fasting method. I will not fall into the hells, hungry ghosts, and animals. I will not fall into the eight difficult places. I will not be at the border. I will not fall into the dangerous places. I will not engage in evil knowledge. I will have upright parents and no habits." Wrong views are born in China. If you hear the good Dharma and think about it, the Dharma will be accomplished. If you hold on to the merits of this fasting method, you will absorb the goodness of all living beings. With this merit, you will benefit others and help them achieve the supreme and true path. The blessings of this vow will be given in three vehicles, so that there will be no retreat. |
復持此八關 齋 法，用學佛道、辟 支佛道、阿羅漢道，諸世界學正法者亦習 此業，正使將來彌勒佛出現世時，如來、 至真、等正覺值遇彼會，使得時度。 |
Remain upholding this eight-pass fasting method and use it to study the Buddha's way, the Pratyekabuddha's way, and the Arahant's way. Those who study the true Dharma in the world will also practice this practice, so that when Maitreya Buddha appears in the world in the future, the Tathagata, the True One, and other enlightened ones will meet him. Yes, it will make time. |
彌勒 出現世時，聲聞三會，初會之時九十六億比 丘之眾，第二之會九十四億比丘之眾，第 三會九十二億比丘之眾，皆是阿羅漢，諸 漏已盡，亦值彼王及國土教授師。』 |
When Maitreya appeared in the world, there were three assemblies of sravakas. The first assembly consisted of 9.6 billion monks, the second assembly included 9.4 billion monks, and the third assembly included 9.2 billion monks. They were all Arhats. Once the leakage has been exhausted, it is still worthy of the king and the teacher of the land. 』 |
作如是 之教，無令缺漏。」 |
If you teach like this, there will be no mistakes. " |
是時，優波離白世尊言： |
At that time, the Master Upalibai said: |
「設彼善男子、善女人雖持八關齋，於中不 發誓願者，豈不得大功德乎？」 |
"Suppose that good man or woman holds the Eight Passes fast but does not make vows during it, won't they not achieve great merit?" |
世尊告曰： |
The World Honored One said: |
「雖獲其福，福不足言。 |
"Although I have received the blessing, it is not enough to express my blessing. |
所以然者，我今 當說。 |
So, I will say it now. |
「過去世時，有王名寶岳，以法治化， 無有阿曲，領此閻浮提境界。 |
"In the past life, there was a king named Baoyue, who was governed by law. There was no Aqu who led this Jambudvipa state. |
爾時，有佛 名曰寶藏如來、至真、等正覺、明行成為、善逝、 世間解、無上士、道法御、天人師，號佛、眾祐，出 現於世。 |
At that time, there appeared in the world a Buddha named Treasure Tathagata, the Supreme True One, Perfect Enlightenment, Perfection of Clear Conduct, Good Passion, Understander of the World, Supreme Master, Protector of the Way and Dharma, Teacher of Heaven and Man, named Buddha, All-Blessing One. |
彼王有女名曰牟尼，顏貌殊特，面 如桃華色，皆由前世供養諸佛之所致也。 |
That king had a daughter named Muni, who had a special appearance and a face as bright as a peach blossom, all of which were caused by making offerings to the Buddhas in previous lives. |
爾時，彼佛亦復三會，聲聞初會之時一億六 萬八千之眾，第二之會一億六萬之眾，第三 之會一億三萬之眾，皆是阿羅漢，諸漏已盡。 |
At that time, the Buddha also had three assemblies. In the first assemblage of the Sravaka, there were 168,000 people, in the second assemblage, there were 160,000, and in the third assemblage, there were 130,000 people. They were all Arahants. , all leaks have been exhausted. |
「是時，彼佛與諸弟子說如此之法： |
"At that time, the Buddha said this to his disciples: |
『諸比丘！ 當念坐禪，勿有懈怠； |
"Monks! Remember to sit in meditation and don’t slack off; |
復求方便，誦習經戒。』 |
Seek convenience again and recite sutras and precepts. 』 |
彼佛侍者名曰滿願，多聞第一，如我今日阿 難比丘多聞最勝。 |
The name of that Buddha's attendant is Man Wish, and he is the best in hearing. Just like me today, Bhikkhu Ananda is the best in hearing. |
時，彼滿願比丘白寶藏佛 言： |
At that time, the bhikkhu who fulfilled his vows gave a treasure to the Buddha and said: |
『諸有比丘諸根闇鈍，亦不精進於禪定 法，又不誦習，今日世尊欲安此人著何 聚中？』 |
"There are monks whose faculties are dark and dull, who are not diligent in the practice of meditation, and who do not recite and practice it. Where does the World Honored One want to place this person today?" 』 |
寶藏佛告曰： |
Treasure Buddha said: |
『設有比丘諸根闇鈍，不 堪任行禪法者，當修三上人法業。 |
If a bhikkhu has dull faculties and is unable to perform walking meditation, he should practice the Dharma of the Three Supreme Beings. |
云何為 三？ |
Why is it three? |
所謂坐禪、誦經、佐勸眾事。』 |
The so-called sitting meditation, chanting sutras, and assisting others in doing things. 』 |
如是彼佛與 諸弟子說如此微妙之法。 |
This Buddha taught such a subtle Dharma to his disciples. |
「爾時，有長老比 丘，亦不堪任修行禪法。 |
"At that time, there was an elder monk who was unable to practice Zen. |
時，彼比丘便作是 念： |
At that time, the bhikkhu thought: |
『我今年衰長大，亦不能修其禪法，今當 求願行勸助之法。』 |
"I have grown old this year and cannot practice the Zen method. Now I should seek the method of persuasion and help." 』 |
是時，彼長老比丘入野馬 城中，求燭火、麻油，日來供養寶藏如來，使 明不斷。 |
At that time, the elder bhikkhu went into the city of Yema and asked for candles and sesame oil so that he could make offerings to the Treasure Tathagata in the future so that the light would continue. |
「是時，王女牟尼見此長老比丘里巷 乞求，即問彼比丘曰： |
"At that time, Princess Muni saw the elder bhikkhu begging in the alley, and immediately asked the bhikkhu: |
『比丘！今日為何所求？』 |
"Bhikkhu!" What are you asking for today? 』 |
比丘報曰： |
The bhikkhu reported: |
『聖女當知，我年衰邁，不堪行禪 法，故求乞脂油，用供養佛，續尊光明。』 |
"Holy girl, you should know that I am too old to practice walking meditation, so I am begging for fat and oil to support the Buddha and continue to honor the light." 』 |
是 時，彼女聞佛名號，歡喜踊躍，不能自勝，白 彼長老比丘曰： |
At that time, when the girl heard the name of the Buddha, she jumped for joy and couldn't help herself. She said to the elder bhikkhu: |
『汝今，比丘！勿在餘處乞 求，我自相供給，麻油燈炷盡相惠施。』 |
"You are now, bhikkhu!" Don't beg in other places, I will provide for you, and I will give to you with all my sesame oil, lamps and sticks. 』 |
「是時，長 老比丘受彼女施，日來取油供養寶藏如 來，持此功德福業，施與無上正真之道，口 自演說： |
"At that time, the elder bhikkhu accepted the gift from the woman and came to take oil to offer to the Tathagata. Holding this merit and blessing, he gave the gift of the supreme and true way and said to himself: |
『年既衰大，又復鈍根，無有智慧得 行禪法，持此功德之業，所生之處莫墮惡 趣，使將來之世值遇聖尊，如今寶藏如來 無異； |
"As you age, your faculties become dull, and you do not have the wisdom to learn the method of walking meditation. If you persist in this meritorious deeds, you will not fall into the bad realms, so that in the future you will be able to meet the saints, and you will be no different from the treasured Tathagata now; |
亦遇聖眾如今聖眾而無有異； |
I also meet the saints and the saints now, but there is no difference; |
說 法亦當如今無異。』 |
The explanation is no different now. 』 |
是時，寶藏如來知彼比 丘心中所念，即時便笑，口出五色光，而告之 曰： |
At that time, Treasure Tathagata understood what was in that bhikkhu's mind. He immediately smiled, spoke with five-colored lights, and said: |
『汝今，比丘！將來無數阿僧祇劫當作佛， 號曰燈光如來、至真、等正覺。』 |
"You are now, bhikkhu!" In the future, for countless asamkhya kalpas, he will become a Buddha, and he will be called the Tathagata of Light, the Supreme, True, and Perfect Enlightenment. 』 |
是時，長老比丘 歡喜踊躍，不能自勝，身心堅固，意不退轉， 顏色特勝，不與常同。 |
At that time, the elder bhikkhu was very happy and excited, unable to overcome himself, his body and mind were strong, his mind did not turn around, his color was extraordinary, and it was not the same as usual. |
「時，彼牟尼女人見彼 比丘顏色殊常，即前問曰： |
"At that time, the Muni woman saw that the bhikkhu had an unusual color, so she asked him: |
『比丘！今日顏色 極為殊妙，不與常同，得何意故？』 |
"Bhikkhu!" The color today is extremely unique, and it is not the same as usual. What’s the reason? 』 |
比丘報曰： |
The bhikkhu reported: |
『王女當知，向者，如來以甘露見灌。』 |
"You princess, you should know that the Tathagata will pour nectar upon you. 』 |
牟尼女 問曰： |
Muni asked: |
『云何如來以甘露見灌？』 |
"Why does the Tathagata pour out nectar?" 』 |
比丘報曰： |
The bhikkhu reported: |
『我 為寶藏如來所授決，言將來無數阿僧祇 劫當得作佛，號曰燈光如來、至真、等正覺， 身心牢固，意不退轉。 |
"I have given you the judgment of the Tathagata Tathagata Treasure, saying that in the future for countless kalpas as asamkhyas, I will become a Buddha. I will call him the Tathagata Lamp. |
如是，王女！為彼如來 之所授決也。』 |
If so, princess! It is the decision given by that Tathagata. 』 |
王女問曰： |
The princess asked: |
『彼佛頗授我決乎？』 |
"Did that Buddha teach me how to do it?" 』 |
長老比丘報曰： |
The elder monk reported: |
『我亦不知為授汝莂不？』 |
"I don't know if I can teach you how to do it?" 』 |
「是 時，王女聞比丘說已，即乘羽寶之車，往 至寶藏如來所，頭面禮足，在一面坐。 |
"At that time, after hearing the monk's words, the princess took a Yubao chariot and went to the place where the Treasured Tathagata was. She bowed her head, face, and feet, and sat down on one side. |
爾時，王 女白佛言： |
At that time, the queen said to the Buddha: |
『我今見檀越施主，所須脂油恒 相供給，然今世尊授彼比丘決，獨不見授 莂。』 |
"I see Tanyue almsgiver constantly supplying him with the fats and oils he needs. However, in this world, I have given him the monk's teachings, but I can't see him." 』 |
寶藏如來告曰： |
Treasure Tathagata said: |
『發心求願，其福難量，何況 以財惠施乎？』 |
"It's hard to measure the blessings you get when you make a wish, let alone give it with money." 』 |
牟尼女報曰： |
The Muni woman reported: |
『設當如來不授 我莂者，當自斷其命根。』 |
"If the Tathagata does not teach me how to do it, I should cut off the life root of myself." 』 |
寶藏如來報曰： |
Treasure Tathagata reported: |
『夫 處女人之身，求作轉輪聖王者，終不獲 也； |
"Husband, in the body of a virgin, those who seek to become the wheel-turning holy king will never get it; |
求作帝釋者，亦不可獲也； |
Those who seek to be the emperor's interpreter will not be able to obtain it; |
求作梵天 王者，亦不可得也； |
Even if you seek to be the King of Brahma, you will not be able to achieve it; |
求作魔王者，亦不可 得也； |
Those who seek to become a demon king will not be able to obtain it; |
求作如來者，亦不可得也。』 |
Those who seek to become the Tathagata will not be able to achieve it. 』 |
女曰： |
The woman said: |
『我 定不能得成無上道乎？』 |
"I will definitely not be able to achieve the supreme path?" 』 |
寶藏佛報曰： |
Treasure Buddha reported: |
『能也。 |
Yes. |
牟尼女，成無上正真道也。 |
The Muni woman has become the supreme true path. |
然王女當知，將 來無數阿僧祇劫有佛出世，是汝善知識，彼 佛當授汝決。』 |
However, you princess should know that in the future for countless asamkhya kalpas, a Buddha will appear in the world. He is your good teacher, and that Buddha will teach you the truth. 』 |
「是時，王女白彼佛言： |
"At that time, the princess spoke to the Buddha and said: |
『受者清 淨，施主穢濁乎？』 |
"The recipient is pure, but the donor is filthy?" 』 |
寶藏佛告曰： |
Treasure Buddha said: |
『吾今所說者， 心意清淨，發願牢固。』 |
"What I am talking about now is that your mind should be pure and your vows should be firm." 』 |
是時，王女語已，即從座 起，頭面禮足，遶佛三匝，便退而去。 |
At that time, the princess had finished speaking. She stood up from her seat, bowed her head, face, and feet, walked around the Buddha three times, and then retreated. |
「優波離當 知，無數阿僧祇劫，燈光佛乃出現於世，治 在鉢頭摩大國，與大比丘眾十六萬八千眾 俱，國主、人民悉來承事。 |
"Upali should know that for countless asamkhya kalpas, the Light Buddha appears in the world and governs the great country of Patoumo, together with 168,000 great bhikkhus, and the lord and people of the country come to take care of it. |
是時，彼國有王名 提波延那，以法治化，領此閻浮境界。 |
At that time, there was a king in that country named Tipoyana, who governed by law and led the state of Jambudvipa. |
是時，彼 王請佛及比丘僧而飯食之。 |
At that time, the king invited the Buddha and the monks to have a meal. |
是時，燈光如來 清旦著衣持鉢，將諸比丘眾入城。 |
At that time, the Tathagata of Light, dressed in robes and holding an alms bowl, led the monks into the city. |
「爾時，有 梵志子名曰彌勒，顏貌端政，眾中獨出， 像如梵天，通諸經藏，靡不貫練，諸書呪術， 皆悉明了，天文地理，靡不了知。 |
"At that time, there was a Brahma disciple named Maitreya. He was distinguished in appearance and stood out among the crowd. He was like Brahma. He had access to all the sutras and treasury. He was not able to practice them thoroughly. He understood all the art of writing and astronomy and geography. He was inexhaustible. Know. |
是時，彼梵 志遙見燈光佛來，顏貌殊特，世之奇異，諸根 寂定，三十二相、八十種好，莊嚴其身，見已，便 發喜豫之意，善心生焉： |
At that time, Brahma Zhi saw the lamplight Buddha coming from a distance. His appearance was unique and strange in the world. His faculties were still and calm. He had thirty-two characteristics and eighty kinds of good things. His body was adorned. When he saw him, he felt joyful and hesitant. Kindness arises: |
『書籍所載，如來出 現，甚為難遇。 |
"It is recorded in the books that it is very rare to see the Tathagata when he appears. |
時時乃出，猶如優鉢華時 乃出耳。 |
It comes out from time to time, just like the flower from Ubowa comes out from the ear at any time. |
我今當往試之。』 |
I'm going to try it now. 』 |
是時，梵志手執 五華往至世尊所，復作是念： |
At that time, Brahma held the five flowers in his hand and went to the Blessed One, thinking again: |
『其有三十二 相者，名曰成佛。』 |
"He who has thirty-two signs is called Buddhahood." 』 |
即以五根華散如來上， 又求三十二相，唯見三十相，而不見二相， 即興狐疑： |
That is to say, the Tathagata Five Flowers Dispersed went up to him and asked for thirty-two signs. He only saw thirty signs but not two signs, so he suddenly became suspicious: |
『今觀世尊不見廣長舌及陰馬 藏。』 |
"Now when I look at the World-Honored One, I don't see the wide and long tongue and the hidden horse. 』 |
即時說此偈： |
Say this verse immediately: |
「『聞有三十二， 大人之相貌， |
"'I heard that there are thirty-two, Your Excellency's appearance, |
今不見二相， 相好為具不？ |
Now I don’t see two physical features. Isn’t it true that the physical appearance is good? |
頗有陰馬藏， 貞潔不婬乎？ |
There is quite a lot of yin and horse hidden in it. Isn’t chastity obscene? |
豈有廣長舌， 舐耳覆面乎？ |
Is there a broad and long tongue that licks the ears and covers the face? |
為我現其相， 斷諸狐疑結， |
Show me his true form and cut off all doubts and knots, |
陰馬及舌相， 唯願欲見之。』 |
The Yin Horse and Tongue Phases, I wish I could see them. 』 |
「是時，燈光佛即入三昧定，使彼梵志見其二 相。 |
"At that time, the lamp-lighting Buddha entered Samadhi concentration, allowing the Brahma mind to see its two characteristics. |
是時，燈光佛復出廣長舌，左右舐耳放 大光明，還從頂上入。 |
At that time, the Light Buddha came back with his broad and long tongue, licked his ears left and right to magnify the light, and entered from the top. |
是時，梵志見如來有 三十二相具足，見已，歡喜踊躍，不能自勝， 普作是說： |
At that time, Brahma Zhi saw that the Tathagata had thirty-two characteristics. Seeing this, he jumped for joy and could not overcome himself. He said this: |
『唯願世尊當見觀察，我今持 五華奉上如來，又持此身供養聖尊。』 |
"I only hope that the World Honored One will see and observe that I hold the Five Flowers to offer to the Tathagata, and I hold this body to offer to the Holy One." 』 |
發此 誓願時，彼五華在空中化成寶臺，極為殊 妙，四柱四門。 |
When I made this vow, the five flowers turned into a treasure platform in the air, which was extremely wonderful, with four pillars and four doors. |
彼時，見交露臺已，歡喜踊躍，不 能自勝，發此誓願： |
At that time, when I met my friend on the terrace, I was so happy that I couldn't help myself, so I made this vow: |
『使我將來之世作佛，當 如燈光佛，弟子翼從，悉皆如是。』 |
"In order for me to become a Buddha in the future life, I will be like a lantern Buddha, and my disciples will follow me. They will all be like this." 』 |
「是時，燈 光知彼梵志心中所念，即時便笑。 |
"At that time, the light knew what Brahma Chi was thinking, and he immediately smiled. |
佛世 尊常法： |
The Buddha’s eternal teachings: |
若授決時世尊笑者，口出五色光明， 遍照三千大千世界。 |
If the World-Honored One smiles when the judgment is given, five-colored light will come out of his mouth and illuminate the three thousand great thousand worlds. |
是時，光明已照三千大 千世界，日月無復光明，還從頂上入。 |
At that time, the light had shone on the three thousand worlds, and the sun and moon had no more light and were still coming in from the top. |
設如 來授決之時，光從頂上入； |
Suppose that when the Tathagata is giving judgment, light enters from the top; |
設授辟支佛決 時，光從口出還入耳中； |
When a Pratyekabuddha is taught, the light comes out of the mouth and returns to the ears; |
若授聲聞莂者，光 從肩上入； |
If you teach a sravaka, the light will come in from your shoulders; |
若授生天之決者，是時光明從 臂中入； |
If the person is given the power of heaven, then the light will enter from his arms; |
若莂生人中者，是時光明從兩脇 入； |
If you are born into a human being, then light will come in from both sides; |
若授生餓鬼決者，是時光明從腋入； |
If a person is given the Hungry Ghost Jue, then the light will enter from the armpit; |
若 授生畜生決者，光明從膝入； |
If you are given the ability to cast animals, the light will enter through your knees; |
若授生地獄 決者，是時光明從脚底入。 |
If you are reborn in hell, then light will enter from the soles of your feet. |
「是時，梵志見光 從頂上入，歡喜踊躍，不能自勝，即布髮在 地，並作是說： |
"At that time, Brahma Zhi saw the light coming in from the top. He jumped for joy and couldn't control himself. He spread his hair on the ground and said: |
『設如來不授我決者，即於此 處自斷壞，不成諸根。』 |
"If the Tathagata had not given me the judgment, then this place would have been destroyed by itself, and the roots would not have been established." 』 |
是時，燈光佛知梵志 心中所念，即告之曰： |
At that time, the Buddha of Light knew what was in Brahma Zhi’s heart and told him: |
『汝速還起，將來之世， 當成作佛，號釋迦文如來、至真、等正覺。』 |
"You have risen quickly, and in the future life, you should become a Buddha, named Sakyamuni Tathagata, the most truly enlightened." 』 |
是 時，摩納聞佛授決已，心懷踊躍，不能自勝， 即於彼處，得遍現三昧，踊在虛空，去地七 刃，叉手向燈光如來。 |
At that time, after hearing that the Buddha had given the verdict, Mona was so excited that he could not overcome himself. At that place, he attained the omnipresent samadhi. He jumped in the sky, took the seven blades of the earth, and crossed his hands towards the lamplight Tathagata. |
「汝優波離莫作異觀， 爾時寶藏如來時長老比丘，豈是異人乎？ |
"You Upali, don't think differently. Are the elder monks of the Treasure Tathagata a stranger? |
爾 時燈光如來是也。 |
At that time, the Tathagata of Lights was like that. |
爾時王女牟尼， 今我 是也。 |
At that time, Princess Muni, I am the same now. |
時寶藏如來立我名號字釋迦文，我今以 此因緣故，說此八關齋法，當發誓願，無願 不果。 |
At that time, the Treasure Tathagata established my name as Sakyamuni. For this reason, I now teach the Eight Passes fasting method. I must swear and make vows. No wish will be unfulfilled. |
所以然者。 |
So it is. |
若彼女人作是誓願，即 於彼劫成其所願也。 |
If that woman makes this vow, her wish will come true in that calamity. |
若長老比丘不發誓 願者，終不成佛道。 |
If the elder monks do not take the vows, they will never achieve Buddhahood. |
誓願之福不可稱記， 得至甘露滅盡之處。 |
The blessings of the vows cannot be recorded, and they will reach the place where the nectar is extinguished. |
如是，優波離！當作是 學。」 |
If so, Upali! Think of it as learning. " |
爾時，優波離聞佛所說，歡喜奉行。 |
At that time, Upali heard what the Buddha said and followed it with joy. |
43.3 （三）難陀 |
43.3 (3) Nanda |
聞如是： |
Heard this: |
一時，佛在摩竭國界，與大比 丘眾五百人俱。 |
At one time, the Buddha was at the border of the country of Moja, together with five hundred great bhikkhus. |
漸至江水側。 |
Gradually reach the river side. |
爾時，世尊 見江水中，有大材木為水所漂，即坐水 側一樹下坐。 |
At that time, the World-Honored One saw large timber floating in the river, and he sat down under a tree on the side of the water. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等頗 見木為水所漂乎？」 |
Have you noticed that trees have been drifted by water? |
諸比丘白佛言： |
The monks said to the Buddha: |
「唯然，見 之。」 |
Wei Ran, see it. |
世尊告曰： |
The World Honored One said: |
「設當此木不著此岸，不著 彼岸，又不中沒，復非在岸上，不為人 所捉，復非為非人所捉者，復非為水 所迴轉，復非腐敗者，便當漸漸至海。 |
"Suppose this tree does not hit this shore or the other shore, nor is it submerged, nor is it on the shore, nor is it caught by others, nor is it caught by others, nor is it turned around by the water, nor is it corrupted, then it will gradually come to an end. ocean. |
所 以然者，海，諸江之原本。 |
Therefore, the sea is the origin of all rivers. |
汝等比丘亦如是， 設不著此岸，不著彼岸，又不中沒，復非 在岸上，不為人、非人所捉，亦不為水 所迴轉，亦不腐敗，便當漸漸至涅槃處。 |
The same is true for you bhikkhus. You cannot reach this shore or the other shore, nor are you submerged. You are no longer on the shore, nor are you caught by others, nor are you turned around by the water, nor are you corrupted. You will gradually reach nirvana. |
所以然者，涅槃者，正見、正治、正語、正業、正命、 正方便、正念、正定是涅槃之原本。」 |
Therefore, Nirvana is the origin of Nirvana: right view, right governance, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration. " |
爾時，有牧 牛人名曰難陀，憑杖而立。 |
At that time, there was a cow herder named Nanda, standing with a staff. |
是時，彼牧牛人 遙聞如是所說，漸來至世尊所而立。 |
At that time, the cowherd heard what was said in the distance and gradually came to where the World Honored One was and stood there. |
爾時， 牧牛人白世尊言： |
At that time, the cowherd said to the Buddha: |
「我今亦不著此岸，不在 彼岸，又非中沒，復非在岸上，不為人捉， 復非為非人所捉，不為水所迴轉，亦非 腐敗，漸當至涅槃之處。 |
"Now I am neither on this shore nor on the other shore, nor am I submerged. I am no longer on the shore, nor caught by others, nor caught by others, nor turned around by the water, nor corrupted. I will gradually reach the place of Nirvana. |
唯願世尊聽在道 次，得作沙門。」 |
I only hope that the World Honored One will listen to the teachings and become a ascetic. " |
世尊告曰： |
The World Honored One said: |
「汝今還主牛已， 然後乃得作沙門耳。」 |
Now you have returned the ox to the Lord, and then you will become a Salmon. |
牧牛人難陀報曰： |
Nanda, the cowherd, reported: |
「斯 牛哀念犢故，自當還家。 |
"The cow mourns its calf and should return home. |
唯願世尊聽在道 次。」 |
I only hope that the World-Honored One will listen to the sermon. " |
世尊告曰： |
The World Honored One said: |
「此牛雖當還家，故須汝往付 授之。」 |
Although this cow is due to return home, you must go and give it to me. |
是時，牧牛人即受其教，往付牛已，還 至佛所，白世尊言： |
At that time, the cowherd accepted his teachings, went to pay the cow, returned to the Buddha's place, and said to the Buddha: |
「今已付牛，唯願世尊聽 作沙門。」 |
Now that the cow has been paid, I only wish that the World Honored One would listen and become a recluse. |
是時，如來即聽作沙門，受具足戒。 |
At that time, the Tathagata immediately became a recluse and received the full precepts. |
有一異比丘白世尊言： |
A strange bhikkhu said to the World-Honored One: |
「云何為此岸？ |
"Why are you on this shore? |
云何 為彼岸？ |
What is the other side? |
云何為中沒。 |
Why is the cloud missing? |
云何在岸上？ |
Where is the cloud on the shore? |
云何不 為人所捉？ |
Why not be caught by others? |
云何不為非人所捉？ |
Why wasn't Yun captured by someone else? |
云何不 為水所迴轉？ |
Why aren't clouds turned around by water? |
云何不腐敗？」 |
Why is Yun not corrupt? " |
佛告比丘曰： |
The Buddha told the bhikkhu: |
「此岸者身也。 |
"This shore is the body. |
彼岸者身滅耶。 |
The person on the other side will be destroyed. |
中沒者欲 愛耶。 |
Those who are lost desire to love. |
在岸上者五欲也。 |
There are five desires on the shore. |
為人所捉者，如 有族姓子發此誓願： |
Those who are caught by others, if they have a clan name, swear this vow: |
『持此功德福祐，作大 國王，若作大臣。』 |
"With this merit and blessing, I will become a great king, just like a minister." 』 |
非人所捉者，如有比丘 有此誓願： |
If someone is not captured by a human being, if there is a bhikkhu who has this vow: |
『生四天王中而行梵行，今 持功德生諸天之中。』 |
"I was born among the four heavenly kings and practiced the holy life. Now I am reborn among the heavens with my merits." 』 |
是謂名為非人所捉。 |
It means that the name cannot be captured by others. |
為水所迴轉者，此是邪疑也。 |
Those who are turned around by water, this is evil and doubtful. |
腐敗者，邪見、 邪治、邪語、邪業、邪命、邪方便、邪念、邪定，此是 腐敗也。」 |
Corruption is caused by wrong views, wrong governance, wrong speech, wrong karma, wrong destiny, wrong convenience, wrong thoughts, and wrong concentration. This is corruption. " |
是時，難陀比丘在閑靜之處而自修剋，所 以族姓之子，剃除鬚髮，出家學道者，修無 上梵行，生死已盡，梵行已立，所作已辦，更 不復受。 |
At that time, Bhikkhu Nanda was practicing self-discipline in a quiet place. Therefore, the sons of the clan shaved off their beards and hair, became monks and learned Taoism, and practiced the supreme holy life. After birth and death, the holy life has been established, and the work has been done, let alone Re-acceptance. |
即於座上成阿羅漢。 |
He became an Arhat right there on his seat. |
爾時，難陀聞 佛所說，歡喜奉行。 |
At that time, Nanda heard what the Buddha said and followed it with joy. |
43.4 （四）提婆達 |
43.4 (4) Devada |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，提婆達 兜以失神足，阿闍世太子日遣五百釜食 而供養之。 |
At that time, Devada's legs were full of confusion, and Prince Ajasa sent five hundred cauldrons of food every day to support him. |
是時，眾多比丘聞提婆達兜以 失神足，又為阿闍世所供養，共相將詣 佛所，頭面禮足，在一面坐。 |
At that time, many bhikkhus heard that Devadatta had lost their spiritual feet, and that they were being supported by Ajasatha. They all went to the Buddha's place, bowed their heads and faces, and sat on one side. |
是時，眾多比丘 白佛言： |
At that time, many monks said to the Buddha: |
「提婆達兜者極大威力，今為阿闍 世王所供養，日遣五百釜食。」 |
Devadatu is extremely powerful. Now he is supported by King Ajasaputra, and he sends five hundred cauldrons of food every day. |
爾時，世尊聞 此語已，告諸比丘： |
At that time, the World-Honored One heard these words and told the monks: |
「汝等莫興此意，貪提婆 達兜比丘利養； |
"Don't be tempted by this idea, because you are greedy for the benefits of Deva Datu Bhikkhu; |
彼愚人由此利養自當滅 亡。 |
Those fools who profit from this will perish. |
所以然者，於是，比丘！提婆達兜所以出 家學者，不果其願。 |
So, then, bhikkhu! Devadatu became a monk and became a scholar, but his wish was not fulfilled. |
「比丘當知，猶如有人出 其村落，手執利斧，往詣大樹，先意所望，欲 望大樹，及其到樹，持枝葉而還。 |
"Bhikkhus, you should know that it is like a person who leaves his village, holds a sharp ax in his hand, and goes to a big tree. He first thinks about what he wants, and desires the big tree. When he reaches the tree, he returns holding branches and leaves. |
今此 比丘亦復如是，貪著利養，由此利養，向他 自譽，毀呰他人，比丘所行宜，則不果其 願。 |
Now this bhikkhu is also like this, he is greedy for profit and support, and from this profit and support, he praises himself to others and destroys others. What the bhikkhu does is not fulfilled. |
彼由此利養故，不求方便、起勇猛 心，如彼人求寶不得，為智者所棄。 |
Because of this benefit, he does not seek convenience and has a courageous heart. He is like that person who seeks treasure and cannot find it, and is abandoned by the wise. |
「設有 比丘得利養已，亦不自譽，復不毀他人； |
"If a bhikkhu gains benefit and supports himself, he will not dishonor himself, nor will he damage others; |
或時復向他人自稱說： |
Sometimes he calls himself to others and says: |
『我是持戒之人，彼 是犯戒之士。』 |
"I am a person who keeps the precepts, and he is a person who breaks the precepts." 』 |
比丘所願者而不果獲，如人捨 根，持枝還家，智者見已： |
If a bhikkhu wishes but does not get the result, he is like a person who abandons his roots and returns home with branches. A wise man sees this: |
『此人雖持枝還家， 然不識根。』 |
"Although this person returns home with branches, he does not know the roots." 』 |
此中比丘亦復如是，以得利養， 奉持戒律，并修梵行，好修三昧。 |
Here the bhikkhu also does the same, in order to obtain benefits and support, observe the precepts, practice the holy life, and cultivate Samadhi. |
彼以此三 昧心向他自譽： |
He praised himself to him with this samadhi: |
『我今得定，餘人無定。』 |
"I am determined now, but others are not." 』 |
比丘 所應行法亦不果獲。 |
Bhikkhu, what you should do is fruitless. |
猶如有人其求實 木，往至大樹，望其實，捨其枝葉，取其根 持還。 |
It is like a person who seeks a solid tree and goes to a big tree to look at the real tree. He abandons its branches and leaves and picks up its roots to hold on to it. |
智者見已，便作是說： |
When the wise man saw this, he said: |
『此人別其根。』 |
"This person is different from his roots." 』 |
今 此比丘亦復如是，興起利養，奉持戒律，亦 不自譽，復非毀他人，修行三昧，亦復如是， 漸行智慧。 |
Now this bhikkhu is also like this. He arouses profit and upholds the precepts. He does not praise himself or destroys others. He practices Samadhi. He also practices Samadhi and gradually develops wisdom. |
夫智慧者，於此法中最為第一。 |
The wise man is the first in this method. |
提婆達兜比丘於此法中竟不獲智慧、三 昧，亦復不具戒律之法。」 |
Bhikkhu Devadatu did not gain wisdom or samadhi through this method, nor did he possess the method of discipline. " |
有一比丘白世 尊言： |
There was a bhikkhu who said: |
「彼提婆達兜者，云何不解戒律之法？ |
"Pit Devadatu, why don't you understand the law of precepts? |
彼有神德成就諸行，有此智慧。 |
He has the divine virtue to accomplish all the deeds and has this wisdom. |
云何不解 戒律之法？ |
Why don't you understand the law of precepts? |
有智慧則有三昧，有三昧則有 戒律。」 |
Where there is wisdom, there is samadhi, and when there is samadhi, there is discipline. " |
世尊告曰： |
The World Honored One said: |
「戒律之法者，世俗常數； |
“The law of precepts is a secular constant; |
三 昧成就者，亦是世俗常數； |
Those who achieve samadhi are also secular constants; |
神足飛行者，亦是 世俗常數； |
Those who fly with divine feet are also secular constants; |
智慧成就者，此是第一之義。」 |
Wisdom achievers, this is the first meaning. " |
是時， 世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「由禪得神足， 至上不究竟， |
"The spiritual content gained from Zen is supreme but not ultimate. |
不獲無為際， 還墮五欲中。 |
If you don’t achieve nothing, you will still fall into the five desires. |
智慧最為上， 無憂無所慮， |
Wisdom is the best, carefree and worry-free, |
久畢獲等見， 斷於生死有。 |
After a long time, I got to see you again, and I was able to stop the existence of life and death. |
「比丘當知，以此方便，知提婆達兜不解 戒律之法，亦復不解智慧、三昧之行。 |
"Bhikkhus, you should know that by using this method, Devadatu cannot understand the law of precepts, nor can he understand the conduct of wisdom and samadhi. |
汝等比 丘，莫如提婆達兜貪著利養。 |
You monks, there is no better person than Devadatu who is greedy for profit. |
夫利養者， 墮人惡處，不至善趣。 |
Those who care for themselves will fall into evil places and will not reach a good place. |
若著利養，便習邪 見，離於正見； |
If you focus on profit, you will become accustomed to wrong views and deviate from right views; |
習於邪治，離於正治； |
Accustomed to evil governance and alienated from right governance; |
習於邪 語，離於正語； |
Accustomed to wrong speech and alienated from right speech; |
習於邪業，離於正業； |
Get used to evil deeds and stay away from good deeds; |
習於邪 命，離於正命； |
Accustomed to wrong livelihood and alienated from right livelihood; |
習邪方便，離正方便； |
Accustoming yourself to evil means and straying from the right means; |
習於 邪念，離於正念； |
Accustomed to evil thoughts and separated from righteous thoughts; |
習於邪定，離於正定。 |
Accustomed to wrong concentration and away from right concentration. |
是故， 比丘！勿起利養之心，制令不起； |
That’s why, bhikkhu! Don't be greedy for profit, and don't give orders; |
已起利 養之心，求方便而滅之。 |
The heart of profit and nourishment has arisen, and it is destroyed by seeking convenience. |
如是，比丘！當作 是學。」 |
So, bhikkhu! Think of it as learning. " |
當說此微妙之法，六十餘比丘捨除 法服，習白衣行； |
When this subtle Dharma was taught, more than sixty monks gave up their Dharma robes and practiced walking in white clothes; |
復有六十餘比丘，漏盡意 解，諸塵垢盡，得法眼淨。 |
Again, there were more than sixty bhikkhus, whose outflows and thoughts had been completely eliminated, all dust and impurities had been eliminated, and their Dharma eyes had become pure. |
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. |
43.5 （五）船筏 |
43.5 (5) Boats and rafts |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說船筏譬 喻，汝等善思念之，戢在心懷。」 |
Now I will tell you the metaphor of a boat and a raft. You may think of it well and keep it in your heart. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」諸比丘從佛受教。 |
World Honored One! "Bhikkhus received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「彼 云何名為船筏譬喻？ |
"What is the analogy of a boat and a raft? |
若汝等行路為賊所 擒，當執心意，無起惡情； |
If you are captured by thieves while traveling, keep your mind strong and do not have any evil intentions; |
當起護心，遍 滿諸方所，無量無限不可稱計，持心當 如地，猶如此地亦受於淨，亦受於不淨，屎 尿穢惡皆悉受之，然地不起增減之心，不 言此好、此醜。 |
You should have a protective mind that pervades all directions, immeasurable and incalculable. The mind should be held like the ground. Just like in this place, you also receive the pure and the impure. You accept all the feces, urine, filth and evil. However, the ground cannot increase or decrease. In my heart, I don’t say this is good or this is ugly. |
汝今所行亦當如是，設為賊 所擒獲，莫生惡念，起增減心。 |
You should do the same thing now. If you are captured by a thief, don't have any evil thoughts or thoughts of increase or decrease. |
亦如地、水、火、 風，亦受於惡，亦受於好，都無增減之心； |
Just like earth, water, fire, and wind, they also receive evil and good, and they have no intention of increasing or decreasing; |
起慈、悲、喜、護之心，向一切眾生。 |
Arise with kindness, compassion, joy, and protection towards all sentient beings. |
所以然者， 行善之法猶可捨之，何況惡法而可翫習。 |
Therefore, the method of doing good can still be abandoned, not to mention the method of doing evil can be practiced. |
如有人遭恐難之處，欲度難處至安 隱之處，隨意馳走，求其安處。 |
If someone encounters a fearful and difficult place and wants to get through the difficult situation to a safe and sheltered place, he can run away at will to find his safe place. |
彼見大河極 為深廣，亦無船、橋而可得渡至彼岸者； |
He saw that the river was extremely deep and wide, and there were no boats or bridges to cross to the other side; |
然 所立之處極為恐難，彼岸無為。 |
However, the place where we stand is extremely difficult, and there is nothing to do on the other side. |
「爾時，彼人 思惟方計： |
"At that time, the man was thinking of a plan: |
『此河水極深且廣，今可收拾材 木草葉，縛筏求渡，依此筏已，從此岸得 至彼岸。』 |
"This river is extremely deep and wide. Now we can collect wood, grass and leaves and tie a raft to cross it. We can use this raft to get from one bank to the other bank." 』 |
爾時，彼人即收拾材木草葉，縛筏 而渡，從此岸至彼岸。 |
At that time, the man gathered the wood, grass and leaves, tied the raft and crossed from one bank to the other bank. |
彼人已渡岸，復作 是念： |
The man had crossed the shore and thought again: |
『此筏於我，多所饒益，由此筏得濟 厄難，從有恐之地，得至無為之處。 |
This raft has been of great benefit to me. It can help me escape from adversity, and lead me from a place of fear to a place of inaction. |
我今不 捨此筏，持用自隨。』 |
I will not part with this raft now, I will keep it and take it with me. 』 |
云何，比丘！彼人所至到 處，能用此筏自隨乎？ |
Why, bhikkhu! Wherever he goes, can he use this raft to go wherever he goes? |
為不能耶？」 |
Why can't you? " |
諸比丘對 曰： |
The monks said to him: |
「不也。 |
"No. |
世尊！彼人所願，今已果獲，復用筏自 隨乎？」 |
World Honored One! That person's wish has now been achieved. Can he use the raft again as he pleases? " |
佛告比丘： |
The Buddha told the bhikkhu: |
「善法猶可捨，何況非法。」 |
“It’s okay to abandon good laws, let alone illegal ones.” |
爾 時，有一比丘白世尊言： |
At that time, a bhikkhu said to the Buddha: |
「云何當捨於法，而 況非法？ |
"Why should we abandon the law, even if it is illegal? |
我等豈非由法學道乎？」 |
Aren’t we learning the Tao from the Dharma? " |
世尊告曰： |
The World Honored One said: |
「依憍慢滅憍慢、慢慢、增上慢、自慢、邪見慢、 慢中慢、增上慢，以無慢滅慢慢，滅無慢、正 慢，滅邪慢、增上之慢，盡滅四慢。 |
"Depend on the slowness of the slowness, destroy the slowness of the slowness, slowly, increase the slowness, self-conceit, wrong view slowness, slowness in the slowness, increase the slowness, use non-slowness to eliminate the slowness, eliminate the non-slowness, right slowness, eliminate the evil slowness, increase the slowness. Slowness, destroy the four slownesses. |
我昔未成 佛道，坐樹王下時，便生此念： |
In the past, before I attained Buddhahood, when I was sitting under the king's tree, I had this thought: |
『欲界之中誰 最豪貴，我當降伏？』 |
"Who is the most noble in the world of desire? I must surrender to you?" 』 |
此欲界之中，天及人民，皆 悉靡伏。 |
In this realm of desire, the heavens and the people are all lying dormant. |
時，我復重作是念： |
At this time, I repeated this thought: |
『聞有弊魔波旬， 今當與彼戰。』 |
"I heard that there is evil demon Bo Xun, I should fight him now." 』 |
以降波旬，一切憍慢豪貴之 天，一切靡伏。 |
After ten days of falling waves, all the proud, arrogant and noble heavens will fall. |
時我，比丘！於座上笑，使魔波 旬境界皆悉震動。」 |
Then I, bhikkhu! He laughed on his seat, causing all the demon waves to shake. " |
虛空之中聞說偈聲： |
I heard a verse in the void: |
「『捨真淨王法， 出家學甘露， |
"'Give up the true and pure King's Dharma, become a monk and learn nectar, |
設剋廣願者， 空此三惡趣。 |
Those who wish to conquer the world will be free of the three evil realms. |
我今集兵眾， 瞻彼沙門顏， |
Now I have gathered my troops to look at the face of the ascetic, |
設不用我計， 執脚擲海表。』 |
If you don't use my plan, I will throw your feet into the sea. 』 |
增壹阿含經卷第三十八 |
The Thirty-eighth Volume of the Agama Sutra |
增壹阿含經卷第三十九 |
The Thirty-Nineth Volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 馬血天子品第四十三之二 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty's Ji Bin Sanzang, Ma Xue Tian Zi Pin No. 43 Part 2 |
「是時，弊魔波旬瞋恚熾盛，即告師子大將曰： |
"At that time, the evil demon wave Xun was full of anger and anger, so he told the master and general: |
『速集四部之眾，欲往攻伐沙門！又當觀察 為有何力勢，堪任與我共戰鬪耶？』 |
"Gather the four tribes quickly to attack Samana!" You should also observe: Why is there any force that is worthy of fighting with me? 』 |
我爾時 復更思惟： |
I will now reflect again: |
『與凡人交戰猶不默然，何況欲 界豪貴者乎？ |
You can't remain silent when fighting with mortals, let alone the nobles in the world? |
要當與彼少多爭競。』 |
We must contend with him who has less and more. 』 |
時我，比 丘！著仁慈之鎧，手執三昧之弓、智慧之箭， 俟彼大眾。 |
Then I, bhikkhu! Wearing the armor of kindness, holding the bow of samadhi and the arrow of wisdom, he awaits the masses. |
是時，弊魔、大將兵眾十八億數，顏 貌各異，猿猴、師子來至我所。 |
At that time, demons, generals and soldiers numbering 1.8 billion with different appearances, apes, and masters came to my place. |
「爾時，羅剎之眾， 或一身若干頭，或有數十身而共一頭，或 兩肩有三頸，當心有口，或有一手； |
“At that time, the crowd of Rakshasas may have one body with several heads, or may have dozens of bodies with one head, or may have two shoulders and three necks, may their hearts have a mouth, or may they have one hand. |
或有 兩手者； |
or those with two hands; |
或復四手； |
Or regain four hands; |
或兩手擎頭，口銜死蛇，或 頭上火然，口出火光； |
Or he holds his head with both hands and holds a dead snake in his mouth, or his head is on fire and fire comes out of his mouth; |
或兩手擘口，欲前 噉之； |
Or he breaks his mouth with his hands and wants to eat it; |
或披腹相向，手執刀劍，擔持戈矛； |
Or they face each other with their bellies covered, holding swords and spears in their hands; |
或執舂杵； |
or holding a hammer and pestle; |
或擔山、負石、擔持大樹者； |
Or those who carry mountains, rocks, or big trees; |
或 兩脚在上，頭在下； |
or feet on top, head on bottom; |
或乘象、師子、虎、狼、毒虫； |
Or ride on an elephant, a master, a tiger, a wolf, or a poisonous insect; |
或步來者； |
or those who come on foot; |
或空中飛。 |
Or fly in the air. |
是時，弊魔將爾許之眾， 圍遶道樹。 |
At that time, the evil demon will surround the Tao tree with all the people you promised. |
「時，魔波旬在我左側而語我曰： |
"At that time, Mabo Xun was on my left side and said to me: |
『沙門速起。』 |
"Sramana, get up quickly. 』 |
時我，比丘！默然不對。 |
Then I, bhikkhu! It's not right to be silent. |
如是再三。 |
So again and again. |
魔語我曰： |
The magic words I said: |
『沙門畏我不乎？』 |
"Are the ascetics afraid of me?" 』 |
我告之曰： |
I told him: |
『我今 執心無所畏懼。』 |
"I am determined and fearless now." 』 |
時波旬曰： |
Shi Boxun said: |
『沙門！頗見我四 部之眾耶？ |
"Sramana!" Have you seen all my four tribes? |
然汝一己，無有器杖兵刃，禿頭 露形，著此三衣，復言： |
However, you yourself have no weapon, staff, or sword, and you are bald and exposed. You wear these three clothes and say again: |
「吾無所畏。」 |
I am fearless. |
』 |
』 |
「爾時，我向 波旬，便說此偈： |
"At that time, I said this verse to Bo Xun: |
「『仁鎧三昧弓， 手執智慧箭， |
"'The samadhi bow is armored with benevolence, and the arrow of wisdom is in hand, |
福業為兵眾， 今當壞汝軍。』 |
The good fortune is for the soldiers, but now I want to destroy your army. 』 |
「時，魔波旬復語我曰： |
"At that time, Mobo Xunfu spoke to me and said: |
『我於沙門多所饒益。 |
"I have benefited many ascetics. |
設不從我語者，正爾取汝，灰滅其形。 |
If you don't follow my words, I will take you and destroy your appearance. |
又復 沙門！顏貌端政，年壯可美，出處剎利轉輪王 種，速起此處，習於五樂，我當將和使汝得 作轉輪聖王。』 |
Samana again! You have a dignified appearance, you are young and beautiful, and you are from the race of the Ksakriya Chakravartin king. Come here quickly and become accustomed to the five kinds of music. I will make you a chakravartin king. 』 |
時，我復報波旬曰： |
At that time, I reported back to Bo Xun and said: |
『汝所說者， 無常變易，不得久住。 |
What you say is impermanent and subject to change, and cannot last long. |
亦當捨離，非吾所貪。』 |
I should also give up, it is not what I am greedy for. 』 |
時，弊魔波旬復語我曰： |
At that time, evil demon Bo Xun replied to me and said: |
『沙門！今日為何所 求？ |
"Sramana!" What are you asking for today? |
志願何物？』 |
Volunteer for what? 』 |
時我報曰： |
At that time I reported: |
『吾所願者，無憂畏 處，安隱恬泊，涅槃城中； |
"What I wish for is a place free from worries and fears, a place of peace and tranquility, in the city of Nirvana; |
使此眾生流浪生 死，沈翳苦惱者，導引正路。』 |
Let these sentient beings wander around in life and death, sink into darkness and suffer, and guide them to the right path. 』 |
「魔報我曰： |
"The devil reported to me: |
『設今 沙門不速起乎坐者，當執汝脚，擲著 海表。』 |
"Suppose today, if the ascetics don't get up quickly and sit down, you should hold your feet and throw them at the sea surface." 』 |
時我報波旬曰： |
At that time I reported the wave and said: |
『我自觀察天上、人中， 魔、若魔天、人、若非人，及汝四部之眾，不能 使吾一毛動。』 |
"I have observed myself in the heavens and among men. Demons, demons, heavens, humans, non-human beings, and the people of your four tribes cannot move a single hair on my head. 』 |
魔報我曰： |
The devil reported to me: |
『沙門！今日欲與 吾戰乎？』 |
"Sramana!" Do you want to fight with me today? 』 |
我報之曰： |
I reported back: |
『思得交戰。』 |
"Thoughts are at war." 』 |
魔報我曰： |
The devil reported to me: |
『汝怨是誰？』 |
"Who are you complaining about?" 』 |
我復報曰： |
I retaliated and said: |
『憍慢者是。 |
He who is arrogant is. |
增上慢、自慢、 邪慢、慢中慢、增上慢。』 |
Increasing slowly, self-slowness, evil slowness, slowness in slowness, increasing slowly. 』 |
魔語我曰： |
The magic words I said: |
『汝以何義 滅此諸慢？』 |
"What do you mean by this to eliminate all this conceit?" 』 |
時我報曰： |
At that time I reported: |
『波旬當知，有慈仁三 昧、悲三昧、憙三昧、護三昧、空三昧、無願三昧、 無相三昧，由慈三昧，辦悲三昧； |
Boxun, you should know that there are the samadhi of loving-kindness, the samadhi of compassion, the samadhi of compassion, the samadhi of protection, the samadhi of emptiness, the samadhi of wishlessness, and the samadhi of formlessness. From the samadhi of loving-kindness, the samadhi of compassion comes. |
緣悲三昧， 得喜三昧； |
The samadhi of fate and sorrow, the samadhi of joy; |
緣喜三昧，得護三昧。 |
If you are happy with Samadhi, you will be able to protect Samadhi. |
由空三昧， 得無願三昧； |
From the samadhi of emptiness, we obtain the samadhi of wishlessness; |
因無願三昧，得無相三昧。 |
Because of the wishless samadhi, one obtains the formless samadhi. |
以 此三三昧之力，與汝共戰。 |
With the power of this samadhi, I will fight with you. |
行盡則苦盡，苦 盡則結盡，結盡則至涅槃。』 |
When the action is over, suffering will be over, when suffering is over, knots will be over, and when knots are over, nirvana will be reached. 』 |
「魔語我曰： |
"The devil said to me: |
『沙門！ 頗以法滅法乎？』 |
"Sramana!" Are you using the law to destroy the law? 』 |
時我報曰： |
At that time I reported: |
『可以法滅法。』 |
"The law can destroy the law." 』 |
魔 問我言： |
The devil asked me: |
『云何以法滅法？』 |
"How can one use the Dharma to destroy the Dharma?" 』 |
時我告曰： |
At that time I said: |
『以正見 滅邪見，以邪見滅正見； |
"Use right views to destroy wrong views, use wrong views to destroy right views; |
正治滅邪治，邪 治滅正治； |
Right governance destroys evil governance, evil governance destroys right governance; |
正語滅邪語，邪語滅正語； |
Right speech destroys evil speech, and evil speech destroys right speech; |
正業 滅邪業，邪業滅正業； |
Good karma destroys evil karma, and evil karma destroys good karma; |
正命滅邪命，邪命滅 正命； |
Right livelihood destroys evil livelihood, and evil livelihood destroys right livelihood; |
正方便滅邪方便，邪方便滅正方便； |
The right convenience destroys the evil convenience, and the evil convenience destroys the right convenience; |
正 念滅邪念，邪念滅正念； |
Right thoughts destroy evil thoughts, and evil thoughts destroy right thoughts; |
正定滅邪定，邪定 滅正定。』 |
Right concentration destroys wrong concentration, and wrong concentration destroys right concentration. 』 |
魔語我曰： |
The magic words I said: |
『沙門！今日雖有斯語，此 處難剋也。 |
"Sramana!" Although there are words like this today, it is difficult to overcome them here. |
汝今速起，無令吾擲著海表。』 |
You rise quickly now, without ordering me to throw it across the sea. 』 |
「時， 我復語波旬曰： |
"At that time, I replied to Bo Xun and said: |
『汝作福，唯有一施，今得作 欲界魔王； |
"You have only one gift to achieve blessings, and now you can become the demon king of the desire realm; |
我昔所造功德，無能稱計。 |
The merits I have created in the past cannot be measured. |
汝今所 說，方言甚難耶！』波旬報曰： |
What you are saying now is very difficult in dialect! ” Bo Xun reported: |
『今所作福，汝 今證知； |
"You now realize the blessings you have done; |
汝自稱說造無數福，誰為證知？』 |
You claim to have brought countless blessings, who can prove it? 』 |
時 我，比丘！即伸右手以指案地，語波旬： |
It’s me, bhikkhu! Then he stretched out his right hand to point to the ground and said: |
『我 所造功德，地證知之。』 |
"The earth realizes the merits I have created." 』 |
我當說此語，是時 地神從地涌出，叉手白言： |
When I said this, the earth god emerged from the earth and said in vain: |
『世尊！我當證知。』 |
"World Honored One! I shall prove it. 』 |
地神語適訖，時魔波旬愁憂苦惱，即退不現。 |
When the words of the Earthly God come to an end, the demonic wave is full of sorrow and distress, and then retreats but never appears. |
「比丘！當以此方便知之，法猶尚滅，何況非 法。 |
"Bhikkhu! You should know it through this method. Dharma is still destroyed, let alone illegal. |
我長夜與汝說一覺喻經，不錄其文， 況解其義。 |
I spent a long night talking to you about the Yijue Sutra, without recording its text, so I could explain its meaning. |
所以然者，此法玄邃，聲聞、辟支 佛所修此法者，獲大功德，得甘露無為 之處。 |
Therefore, this Dharma is profound and profound, and those who practice this Dharma among the Sravakas and Pratyekabuddhas will gain great merit and attain the place of nectar without action. |
彼云何名為乘筏之喻？ |
What is the metaphor of riding a raft? |
所謂依慢滅 慢，慢已滅盡，無復諸惱亂想之念。 |
The so-called relying on conceit to eliminate conceit means that conceit has been eliminated and there are no more disturbing thoughts. |
猶如野 狸之皮極修治之，以手拳加之，亦無聲 響，無堅 ［革＊卬］ 處。 |
Just like the skin of a wild raccoon, if you trim it with your hands and fists, there will be no sound and no firm spot. |
此亦如是，若比丘慢盡，都無 增減。 |
Likewise, if a bhikkhu is slow and slow, there will be no increase or decrease. |
是故，我今告汝等曰： |
Therefore, I tell you now: |
『設為賊所擒獲 者，勿興惡念，當以慈心遍滿諸方，猶如 彼極柔之皮，長夜便獲無為之處。』 |
"If you are captured by a thief, do not have any evil thoughts, but fill all directions with loving-kindness, just like the extremely soft skin. After a long night, you will find a place of inaction." 』 |
如是，比丘！ 當作是念。」 |
So, bhikkhu! Think of it as reading. " |
當說此法時，於彼坐上，三千 天子諸塵垢盡，得法眼淨； |
When this Dharma is preached, as he sits on his seat, all the dirt and defilements of the three thousand emperors will be wiped out, and their Dharma eyes will be pure; |
六十餘比丘還捨 法服，習白衣行； |
More than sixty monks also gave up their Dharma robes and practiced walking in white clothes; |
六十餘比丘漏盡意解，得 法眼淨。 |
More than sixty bhikkhus have solved all the problems and obtained the Dharma Eyes. |
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. |
43.6 （六）牧牛 |
43.6 (6) Cattle grazing |
聞如是： |
Heard this: |
一時，佛在摩竭國神祇恒水 側，與大比丘眾五百人俱。 |
At one time, the Buddha was on the side of the Hengshui River in the country of Moja, together with five hundred great bhikkhus. |
爾時，世尊告諸 比丘： |
At that time, the World-Honored One told the monks: |
「猶如摩竭牧牛人愚惑，少智慧，意欲 從恒水此岸，渡牛至彼岸，亦復不觀彼 此之岸深淺之處，便駈牛入水，先渡瘦者， 又犢尚小，在水中央，極為羸劣，不能得 至彼岸。 |
"It is like the foolish and little-wise shepherds of Moja who want to cross their cattle from one bank of the Hengshui River to the other. They no longer care about the depth of each other's banks, so they cross the oxen into the water, crossing the thin ones first, and the calves are still small. In the middle of the water, it is extremely poor and cannot reach the other side. |
復次，渡中流之牛不肥不瘦，亦 不得渡，於中受其苦惱。 |
Again, if the ox crossing the middle stream is neither fat nor thin, it will not be able to cross, and it will suffer in the middle. |
次復，渡極有力 者，亦在水中，受其困厄。 |
Another time, those who were extremely powerful in crossing were also trapped in the water and suffered from it. |
「今我眾中比丘亦 復如是，心意闇鈍，無有慧明，不別生死 位，不別魔之橋船，意欲渡生死之流，不 習於禁戒之法，便為波旬得其便也。 |
"Now, the bhikkhus among us are also like this. Their minds are dark and dull, and they have no wisdom. They do not distinguish between the positions of life and death, and do not distinguish between the bridges and boats of demons. They want to cross the stream of life and death. They are not accustomed to the method of abstaining from the precepts, so they get the convenience of Bo Xun. also. |
從 邪道求於涅槃，望得滅度，終不果獲。 |
Seeking Nirvana from the wrong path, hoping to achieve annihilation, but in the end, there is no result. |
自 造罪業，復墮他人著罪中。 |
If you create sin yourself, you will fall into the sin of others. |
猶摩竭牧牛 人 黠 慧多智，意欲渡牛至彼此之岸，先 觀察深淺之處，前渡極盛力牛到彼岸； |
Yumoja is a herdsman of cattle, a man of shrewdness, wisdom and wisdom. If he wants to cross the cattle to the other side, he must first observe the depth and shallowness before crossing the cattle with great strength to the other side; |
次 渡中流之牛，不肥不瘦，亦得渡至彼岸； |
The next time the ox crossing the middle stream was neither fat nor thin, it was able to cross to the other side; |
次渡極羸者，亦渡無他，小犢尋從其後 而濟渡無為。 |
The next time I crossed the extremely weak person, I also crossed without him. The little calf followed him and helped him cross without doing anything. |
「比丘！如來亦復如是，善察今 世、後世，觀生死之海，魔之徑路，自以八正 道度生死之難。 |
"Bhikkhu! The Tathagata is like this. He is good at observing this world and the hereafter. He observes the sea of life and death and the paths of demons. He uses the Eightfold Path to overcome the difficulties of life and death. |
復以此道度不度者，猶 如道牛之正； |
Those who fail to be saved by this way are like the righteousness of a bull; |
一正，餘者悉從。 |
If one is right, the rest will follow. |
我弟子亦復 如是，盡有漏成無漏，心解脫、智慧解脫，於 現法中以身作證而自遊化，度魔境界至 無為處。 |
My disciples are also like this, all the leaks have become non-defects, the mind is liberated, and the wisdom is liberated. In the present Dharma, you can witness with your own body and swim freely, and you can transcend the realm of demons to the place of inaction. |
亦如彼有力之牛渡彼恒水得至 彼岸。 |
Just like the powerful ox crossing the eternal water to reach the other shore. |
我聲聞亦復如是，斷五下結，成阿那 含，於彼般涅槃不還來此間，度魔境界 至無為處。 |
I, the voice-hearer, also do the same. I cut off the five lower knots and became an anagami. I will never return to this place after parinirvana, and I will reach the realm of inaction in the realm of demons. |
如彼中流之牛，不肥不瘦，得 渡恒水而無疑難。 |
Like an ox in midstream, neither fat nor thin, it can cross the Hengshui without any difficulty. |
我弟子亦復如是，斷 三結使，婬、怒、癡薄，成斯陀含，來至此世， 盡於苦際，斷魔境界至無為之處。 |
In the same way, my disciples cut off the three fetters of lust, anger, and delusion, and became Situagami. They came to this world and ended up in suffering. They cut off the realm of demons and reached the place of inaction. |
如彼 瘦 牛 將諸小犢得渡彼恒水，我弟子亦復 如是，斷結使，成須陀洹，必至得度，度魔 境界，度生死之難。 |
Just like the thin oxen that brought the calves across the Hengshui, my disciples are also like this. They cut off the knots and become sotapannas. They will surely be saved, overcome the realm of demons, and overcome the difficulties of life and death. |
如彼小犢從母得渡。 |
Just like that little calf is ferried from its mother. |
我弟子亦復如是，持信奉法，斷魔諸縛，至 無為處。」 |
My disciples are also like this, upholding faith and adhering to the Dharma, breaking away from the bonds of demons, and reaching the place of inaction. " |
爾時，世尊便說斯偈： |
At that time, the World Honored One said this verse: |
「魔王所應獲， 不究生死邊， |
"What the devil deserves, regardless of life or death, |
如來今究竟， 世間現慧明。 |
The Tathagata is now the ultimate, and wisdom appears in the world. |
諸佛所覺了， 梵志不明曉， |
The Buddhas are aware of it, but Brahma is not aware of it. |
猶涉生死岸， 兼度未度者。 |
Still on the shore of life and death, and those who have not yet been saved. |
今此五種人， 及餘不可計， |
Now there are five kinds of people, and the rest cannot be counted. |
欲度生死難， 盡佛威神力。 |
If you want to overcome the difficulties of life and death, use all the power of the Buddha. |
「是故，比丘！當專其心，無放逸行，亦求方便， 成賢聖八品之道； |
"Therefore, bhikkhu! You should concentrate on your mind, do not take any lax actions, and seek expediency to achieve the eighth level of virtuous saints. |
依賢聖道已，便能自度 生死之海。 |
By following the holy way, one can cross the sea of life and death. |
所以然者，猶如彼愚牧牛之人， 外道梵志是也，自溺生死之流，復墮他人 著罪中。 |
Therefore, just like the foolish man who herds the cows, the heretic Brahma is drowning himself in the stream of life and death, and falling into the sins of others again. |
彼恒水者，即是生死之海也。 |
The eternal water is the sea of life and death. |
彼 黠 慧牧牛者，如來是也； |
That cunning and wise man who herds cattle is the Tathagata; |
度生死之難，由聖 八品道。 |
Overcoming the difficulties of life and death is the eighth level of the holy way. |
是故，比丘！當求方便，成八聖道。 |
That’s why, bhikkhu! Seek expediency to achieve the Eightfold Noble Path. |
如 是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
43.7 （七）無根信 |
43.7 (7) Rootless Faith |
聞如是： |
Heard this: |
一時，佛在羅閱城耆婆伽梨 園中，與千二百五十弟子俱，盡是阿羅漢， 諸漏已盡，六通清徹，唯除一人，阿難比丘也。 |
At one time, the Buddha was in the Jibakali Garden of Luoyue City, together with one thousand two hundred and fifty disciples, all of whom were Arhats. All the outflows had been eliminated, and the six channels were clear except for one person, Bhikkhu Ananda. |
爾時，王阿闍世七月十五日受歲時，夜半明 星出現，告月光夫人曰： |
At that time, on the 15th day of the seventh month when King Ajasa was receiving his blessings, a star appeared in the middle of the night and told Lady Moonlight: |
「今十五日月盛滿， 極為清明，當應施行何事？」 |
Today, on the fifteenth day, the moon is full and extremely clear. What should we do? |
夫人報曰： |
The lady reported: |
「今十 五日說戒之日，應當作倡伎樂，五欲自娛 樂。」 |
On this fifteenth day of the precepts, you should play music to entertain yourself with the five desires. |
時，王聞此語已，不入其懷。 |
At that time, the king heard this and was not in his arms. |
王復告優 陀耶太子曰： |
The king again told Prince Tuoye: |
「今夜極清明，應作何事？」 |
It's so clear tonight, what should I do? |
優 陀耶太子白王言： |
Prince Udaya, Prince Bai, said: |
「如今夜半極清明，應集 四種之兵，諸外敵異國不靡伏者，當往攻 伐。」 |
Now that it is extremely clear in the middle of the night, we should gather four kinds of troops to attack foreign enemies who are not in a foreign country and are not afraid of them. |
是時，王阿闍世聞此語已，亦復不入其 意。 |
At that time, King Ajasa had heard these words, but he no longer understood their meaning. |
復語無畏太子曰： |
Fuyu Prince Wuwei said: |
「如今極清明之夜，應 何所施行？」 |
What should we do on this extremely clear night? |
無畏王子報曰： |
The fearless prince reported: |
「今不蘭迦葉， 明諸算數，兼知天文地理，眾人所宗仰。 |
"Now Bulan Kassapa knows all things arithmetic, knows astronomy and geography, and is respected by everyone. |
可 往至彼問此疑難，彼人當與尊說極妙之 理，永無留滯。」 |
But if you go to that person and ask about this problem, that person will explain to you the most wonderful truth and never stop. " |
時，王聞此語已，亦不入其 意。 |
At that time, the king heard this and did not understand it. |
復語須尼摩大臣曰： |
Minister Xunimo replied: |
「如今之夜極為 清明，應何所施行？」 |
Now that the night is extremely clear, what should I do? |
須尼摩白王言： |
King Sunimabai said: |
「如 今夜半極為清明，然阿夷耑近在不遠，多 所曉了，唯願大王往問其宜。」 |
It is extremely clear in the middle of the night, but Ayi is not far away. I have known about it for many days. I only hope that your Majesty will go and inquire about it. |
王聞此語 已，亦復不入其意。 |
As soon as the king heard this, he no longer understood its meaning. |
復告婆沙婆羅門曰： |
He told the Brahmin Posha again: |
「如 今夜半極為清明，應何所施行？」 |
If it is extremely clear at midnight, what should I do? |
婆羅門報 曰： |
Brahman reported: |
「如今十五日極為清明，然有瞿耶樓近 在不遠，唯願大王往問其義。」 |
It is extremely clear today on the 15th, but there is Quyel Tower not far away. I only hope that your Majesty will go and inquire about its meaning. |
時，王聞此語 已，復不合其意。 |
At that time, when the king heard this statement, it no longer suited his meaning. |
復語摩特梵志曰： |
Fuyu Motefanzhi said: |
「如今夜 半極為清明，應作何事？」 |
Now that it's extremely clear in the middle of the night, what should I do? |
梵志報曰： |
Fanzhi reported: |
「大王當 知，彼休迦旃近在不遠，唯願大王往問 其情。」 |
Your Majesty, you should know that Hugh Kaccana is not far away. I only wish Your Majesty to go and inquire about him. |
王聞此語已，復不合其意。 |
When the king heard this, he found it no longer agreeable to his meaning. |
復告索 摩典兵師曰： |
The military commander Mo Dian replied: |
「如今夜半極為清明，應何所 施行？」 |
“It’s extremely clear in the middle of the night, what should I do?” |
索摩報曰： |
Somo reported: |
「先畢盧持近在不遠，明 諸算術，可往問其義。」 |
First of all, Lu Chi is not far away. He understands arithmetic. You can go and ask about its meaning. |
王聞此言已，亦不 合其意。 |
When the king heard this, he did not agree with him. |
復告最勝大臣曰： |
He told the most victorious minister again: |
「如今十五日極 為清明，應何所施行？」 |
Now that the fifteenth day is extremely clear, what should we do? |
最勝白王言： |
The best words from King Bai: |
「今有 尼揵子，博覽諸經，師中最上，唯願大王 往問其義。」 |
Now there is a nun, who has read all the sutras and is the best among the teachers. I only hope that your Majesty will go and inquire about its meaning. |
王聞此語已，不合其意。 |
When the king heard this, he did not agree with him. |
復作是 思惟： |
Rewriting is thinking: |
「此諸人等，斯是愚惑，不別真偽，無有 巧便。」 |
These people are so ignorant and deluded. They don't distinguish between truth and falsehood, and there is no cleverness. |
爾時，耆婆伽王子在王左側，王顧語耆 婆伽曰： |
At that time, Prince Jibaka was on the left side of the king. The king spoke to Jibaka and said: |
「如今夜半極為清明，應何所施行？」 |
It's extremely clear in the middle of the night, what should I do? |
是時，耆婆伽即前長跪，而白王言： |
At that time, Jivaga knelt down in front of him and said to King Bai: |
「今如來近 在不遠，遊貧聚園中，將千二百五十弟子， 唯願大王往問其義。 |
"The Tathagata is now not far away. He is traveling among the poor and gathered in the garden, with his disciples numbering one thousand two hundred and fifty. I only hope that the king will come and inquire about his meaning. |
然彼如來為明為光， 亦無疑滯，知三世事，靡不貫博，自當與 王演說其事，王所有狐疑， ［火＊霍］ 然自悟。」 |
However, the Tathagata is clear and light, but also has no doubts and stagnation. He knows the affairs of the three worlds and is not comprehensive. He should explain his affairs to the king. All the king's doubts will be understood by himself. " |
是時， 王阿闍世聞耆婆伽語已，歡喜踊躍，善心生 焉，即歎耆婆伽曰： |
At that time, King Ajasabha heard the words of Jibaka, and he was very happy and kind-hearted. He immediately sighed to Jibaka and said: |
「善哉！善哉！王子！快說斯 言。 |
How good! How good! Prince! Say these words quickly. |
所以然者，我今身心極為熾然，又復 無故取父王殺，我恒長夜作是念： |
Therefore, my body and mind are extremely ardent now, and I want to kill my father for no reason again. I spend the whole night thinking like this: |
『誰堪任 悟我心意者？』 |
"Who is worthy of knowing my will?" 』 |
今耆婆伽向所說者，正入我 意。 |
What Jivaja said to me now is exactly what I meant. |
甚奇！甚特！聞如來音響， ［火＊霍］ 然大悟。」 |
Very strange! Shit! Hearing the sound of the Tathagata, [Fire*Huo] suddenly realized. " |
時，王 向耆婆伽便說此偈： |
At that time, the king said this verse to Jivaga: |
「今日極清明， 心意不得悟， |
"Today is extremely clear, and my mind cannot be understood. |
汝等人人說， 應往問誰義。 |
You and others say that you should ask who is righteous. |
不蘭阿夷耑， 尼揵梵弟子， |
Bulan Ayika, a disciple of Nijuan, |
斯等不可依， 不能有所濟。 |
If you can't rely on this, you can't do anything. |
今日極清明， 月滿無瑕穢， |
Today is extremely clear and bright, the full moon is flawless, |
今問耆婆伽， 應往問誰義。」 |
Now I ask Jibaka, who should I ask for righteousness? " |
是時，耆婆伽復以偈報王曰： |
At that time, Jivaga replied to the king with a verse and said: |
「聞其柔軟音， 得脫摩竭魚， |
"Hearing its soft sound, I can get rid of the Moji fish, |
唯願時詣佛， 永處無畏境。」 |
I only wish to visit the Buddha at all times and live in a fearless state forever. " |
時，王復以偈報曰： |
At that time, Wang Fu replied with a verse: |
「我昔所施行， 於佛無益事， |
"What I did in the past was of no benefit to the Buddha. |
害彼真佛子， 名曰頻婆娑。 |
The one who harmed that true Buddhist disciple was called Pinpo Sa. |
今極懷羞恥， 無顏見世尊， |
I am so ashamed now that I have no face to see the World Honored One. |
汝今云何說， 使吾往見之？」 |
What do you say now, so that I can go and see him? " |
是時，耆婆伽復以偈報王曰： |
At that time, Jivaga replied to the king with a verse and said: |
「諸佛無彼此， 諸結永已除， |
"Buddhas have no one another, all knots are forever gone, |
平等無二心， 此是佛法義。 |
Equality and non-dual mind, this is the meaning of Buddhism. |
設以栴檀香， 以塗右手者， |
If you use sandalwood to anoint your right hand, |
執刀斷左手， 心不起增減。 |
Holding the knife and cutting off the left hand, the heart cannot increase or decrease. |
如愍羅云子， 一息更無二， |
Just like the cloud of Minluo, one breath is even more unique, |
持心向提婆， 怨親無有異。 |
Keeping your mind towards Deva, there is no difference between resenting your relatives. |
唯願大王屈， 往覲如來顏， |
I only wish that the great king would bow down and go to the Tathagata’s face, |
當斷其狐疑， 勿足有留滯。」 |
Cut off their suspicions and don't let them linger. " |
是時，王阿闍世告耆婆伽王子曰： |
At that time, King Ajasa told Prince Jibaka: |
「汝今速嚴 駕五百牙象，五百牸象，然五百燈。」 |
You are now speeding up to drive five hundred ivory elephants, five hundred elephants, and five hundred lamps. |
耆婆伽 對曰： |
Jivaga replied: |
「如是，大王！」是時，耆婆伽王子即時嚴 駕千象，及然五百燈，前白王言： |
"That's it, great king!" At that time, Prince Jivaga immediately drove a thousand elephants and five hundred lamps, came forward and said to the king: |
「嚴駕已 辦，王知是時。」 |
Strict command has been taken care of. The king knows the time is right. |
爾時，王阿闍世將諸營從，往 詣梨園中，中路便懷恐怖，衣毛皆竪，還顧 謂耆婆伽王子曰： |
At that time, King Ajasa led all the camps to the pear garden. On the way, he felt frightened and his clothes and hair stood on end. He also called Prince Jibaka and said: |
「吾今將非為汝所誤乎？ |
"Am I not mistaken by you now? |
將非持吾與怨家耶？」 |
Are you going to hold me and your family? " |
耆婆伽白王： |
King Jivagabai: |
「實無此 理，唯願大王小復前進，今如來去此不遠。」 |
There is really no reason for this. I only wish that the Great King Xiaofu will move forward. The Tathagata is not far away now. |
時，王阿闍世意猶懷恐，重告耆婆伽曰： |
At that time, King Acharya Shiyi was still afraid and told Jivaga again: |
「將 非為汝所惑，又聞如來將千二百五十弟 子，今不聞其聲？」 |
General, have you not been deceived by you? You have also heard that the Tathagata General has one thousand two hundred and fifty disciples, but now you don't hear his voice? |
耆婆伽報曰： |
Jipojia reported: |
「如來弟子 恒入三昧，無有亂想，唯願大王小復前進。」 |
Disciples of the Tathagata, enter samadhi constantly and have no random thoughts. I only hope that the Great King will move forward. |
阿闍世王即下車，步入門至講堂前，默然而 立，觀察諸聖眾，還顧謂耆婆伽曰： |
King Ajasaputra immediately got out of the car, walked through the door to the lecture hall, stood silently, observed the saints, and even said to Jivaga: |
「如來今 在何處？」 |
Where is the Tathagata now? |
爾時，一切聖眾盡入炎光三昧，照 彼講堂，靡不周遍。 |
At that time, all the saints entered the samadhi of flame light, illuminating the lecture hall and spreading everywhere. |
是時，耆婆伽即時長跪， 伸右手指示如來言： |
At that time, Jibaka immediately knelt down, stretched out his right hand and instructed the Tathagata to say: |
「此是如來，最在中央， 如日披雲。」 |
This is the Tathagata, most in the center, like the sun covered with clouds. |
是時，王阿闍世語耆婆伽曰： |
At that time, King Ajasatha spoke to Jivaga: |
「甚 奇！甚特！今此聖眾心定乃爾。 |
"How amazing! How extraordinary! The hearts of all the saints are now calm. |
復以何緣有 此光明？」 |
Why is there such light? " |
耆婆伽白王： |
King Jivagabai: |
「三昧之力故放光明 耳。」 |
The power of Samadhi emits light. |
王復告曰： |
Wang Fu told: |
「如我今日觀察聖眾，極為 寂然，使我優陀耶太子亦當如是寂然無 為。」 |
As I observe the saints today, they are extremely silent, so I, Prince Udaya, should also be so silent and inactive. |
時，王阿闍世叉手，自稱說曰： |
At that time, King Ajasa crossed his hands and said to himself: |
「唯願世尊當 見觀察。」 |
I only hope that the World Honored One will see and observe. |
世尊告曰： |
The World Honored One said: |
「善來，大王！」王聞如來音 響，極懷歡喜，如來乃見稱說王號。 |
"Good Lord, great king!" When the king heard the Tathagata's voice, he was extremely happy, and the Tathagata greeted him and said the king's name. |
時，王阿 闍世即至佛所，五體投地，以兩手著如來 足上，而自稱說： |
At that time, King Ajasa came to the Buddha's place, threw himself down on the ground, put his hands on the feet of the Tathagata, and said to himself: |
「唯願世尊當見垂愍，受 其悔過。 |
"I only hope that the World-Honored One will see and express his condolences and accept his repentance. |
父王無罪而取害之，唯願受悔，後 更不犯，自改往修來。」 |
My father was innocent and harmed me. I only wish to regret it, never do it again in the future, and reform myself in the future. " |
世尊告曰： |
The World Honored One said: |
「今正是時， 宜時悔過，無令有失。 |
"This is the right time to repent and not to make mistakes. |
夫人處世，有過能自 改者，斯名上人。 |
Madam, there is a person who can change himself in life, this is the name of the Master. |
於我法中，極為廣大，宜時 懺悔。」 |
In my Dharma, it is extremely vast, and it is time to repent. " |
是時，王禮如來足已，住一面坐。 |
At that time, King Tathagata had completed his rituals and sat down on one side. |
時王 白佛言： |
The king of the time said to the Buddha: |
「唯願欲有所問，如來聽者，乃敢問 耳。」 |
If you want to ask something, the Tathagata listens and dares to ask. |
佛告王曰： |
The Buddha told the king: |
「有疑難者，宜時問之。」 |
If you have any questions, you should ask them at the right time. |
王白 佛言： |
Wang Bai Buddha said: |
「於現世造福，得受現報不乎？」 |
If you do good things in this world, will you receive immediate rewards? |
佛告 王曰： |
The Buddha told the king: |
「古昔已來頗以此義，曾問人乎？」 |
This meaning has been used in ancient times. Have you ever asked anyone? |
王 白佛言： |
Wang Baifo said: |
「我昔曾以此義而問他人不蘭 迦葉： |
"In the past, I used to ask others about their ignorance based on this meaning. Kassapa: |
『云何，不蘭迦葉！現世作福得受現報 乎？』 |
"Why, Bulan Kassapa!" Do you deserve immediate rewards for doing good deeds in this world? 』 |
不蘭迦葉報我言： |
Bulan Kasyapa reported to me: |
『無福、無施，無今世、後 世善惡之報，世無阿羅漢等成就者。』 |
"No blessings, no charity, no good or evil rewards in this life or the hereafter, and there are no achievers such as Arhats in this world." 』 |
當我 爾時，問此受果之報，彼報曰： |
When I asked him about the retribution of suffering, he said: |
『無也。』 |
"Nothing." 』 |
如有人 問以瓜義，報以 ［木＊奈］ 理，今此迦葉亦復如 是。 |
If someone asks me about the meaning of a melon, and he responds with [MU*NAI] reason, the same is true for Kasyapa now. |
時，我作是念： |
At that time, I thought: |
『此梵志已不解義，豪族 王種所問之義，此人方便引餘事報我。』 |
"This Brahma Chronicle has no understanding of the meaning. The rich and powerful kings ask for the meaning. This person can easily repay me with the remaining things." 』 |
世尊！我即欲斷其頭，即不受其語，尋 發遣之。 |
World Honored One! I want to cut off his head, but I won't listen to his words and look for someone to send him off. |
「時，我復至阿夷耑所，而問此義， 阿夷耑報我言： |
"At that time, I returned to Ayi's house and asked about this meaning. Ayi said to me: |
『若於江左殺害眾生，作 罪無量，亦無有罪，亦無惡果之報。』 |
"If you kill all sentient beings on the left side of the Yangtze River, your crime will be immeasurable, and you will not be guilty of any crime, nor will you suffer any negative consequences." 』 |
時我，世 尊！復作是念： |
Now I am, World Honored One! The repetition is to read: |
『我今問現世受報之義，此人 乃持殺害報吾，猶如有人問梨之義，以 ［木＊奈］ 報之。』 |
"Now I ask about the meaning of retribution in this world, and this person insists on killing me as retribution, just like someone asking about the meaning of pears, and repaying me with [wood*na]." 』 |
即捨之去。 |
Just give it up and leave. |
「復至瞿耶樓所，而問 此義。 |
"I returned to Quyelou and asked about this meaning. |
彼人報我曰： |
The man reported back to me: |
『於江右邊造諸功德， 不可稱計，於中亦無善之報。』 |
"The merits and virtues created on the right side of the river cannot be calculated, and there will be no good rewards in it." 』 |
我爾時復 作是念： |
I will then repeat this thought: |
『吾今所問義者，竟不報其理。』 |
"The person I am asking for justice today actually does not respond to the justice." 』 |
復捨 之去。 |
Go back home. |
「復往至彼休迦栴所，而問斯義。 |
"I went back to the place where Xiujiazhuan was and asked about his righteousness. |
彼人報曰： |
The other person reported: |
『唯有一人出世，一人死，一人往 返受其苦樂。』 |
"Only one person is born, one person dies, and one person goes back and forth to experience the joys and sorrows. 』 |
時我復作是念： |
At that time, I repeated my thoughts: |
『我今所問現 世之報，乃將生死來相答。』 |
"The question I am asking now about the retribution in this world is to answer it in life and death." 』 |
復捨之去。 |
Go back home. |
「往問 先毘盧持如此之義。 |
"Let me ask Vairocana Vairocana what this means. |
彼人報我言： |
He reported to me: |
『過去者 以滅，更不復生； |
"The past will be destroyed, let alone be reborn; |
當來未至，亦復不有； |
When the future has not come, it will no longer exist; |
現在 不住，住者即變易。』 |
If you don’t live in it now, the one who lives in it will change. 』 |
時我復作是念： |
At that time, I repeated my thoughts: |
『我今所 問現世之報，乃持三世相酬，此非正理。』 |
"What I am asking about in this life is to repay each other in three lives. This is not right. 』 |
即 復捨去。 |
That is to say, give it up again. |
「至尼揵子所，而問此義： |
"When I came to Ni Chuozi's place, I asked about this meaning: |
『云何，尼揵 子！頗有現世作福得受現世報也？』 |
"What are you talking about, nunzi!" Is it true that doing good deeds in this world will lead to retribution in this world? 』 |
彼報 我言： |
He reported to me: |
『無因無緣，眾生結縛； |
"Without cause or destiny, all living beings are bound together; |
亦無有因，亦無 有緣，眾生著結縛； |
There is no cause or destiny, and all living beings are bound; |
無因無緣，眾生清淨。』 |
Without cause or destiny, all living beings are pure. 』 |
時 我復作是念： |
At that time, I repeated my thoughts: |
『此梵志等斯是愚惑，不別真 為，猶盲無目，所問之義，竟不相報，如似 弄轉輪聖王種。』 |
"The Brahma Chronicles and others are so deluded that they do not recognize their true behavior. They are as blind as sightless. The meaning of their questions is not reciprocated, just like the seed of the Holy King who turns the wheel." 』 |
尋復捨之去。 |
Go away looking for recovery. |
今我，世尊！ 故問其義，現世作福現受報也？ |
Now I am the World Honored One! So I ask what its meaning is, do you do good deeds in this world and receive rewards now? |
唯願世尊 演說其義。」 |
I only wish that the World Honored One could expound its meaning. " |
爾時，世尊告曰： |
At that time, the World-Honored One said: |
「大王！我今問汝 義，隨所樂報之。 |
"My lord! I ask you for your righteousness now, and I will repay you as you wish. |
大王！頗有典酒、厨宰， 賞護物左右使人乎？」 |
King! There are quite a lot of winemakers, cooks and butlers, who appreciate and protect things and make people around? " |
王白佛言： |
Wang Baifo said: |
「唯然，有 之。」 |
Only, yes. |
「設彼使人執勞經久，復當賞遺不乎？」 |
Suppose he makes people work hard for a long time, shouldn't they be rewarded? |
王 白佛言： |
Wang Baifo said: |
「隨功敘用，不令有怨。」 |
Use it according to its merits, without any complaints. |
佛告王 曰： |
The Buddha told the king: |
「以此方便，知現世作福得受現報。 |
"With this convenience, you will know that if you do good deeds in this life, you will receive immediate rewards. |
云 何，大王！既處高位，恤民以禮，當復賞遺 不乎？」 |
Yunhe, Your Majesty! Now that he is in a high position and shows courtesy to the people, shouldn't he be rewarded again? " |
王白佛言： |
Wang Baifo said: |
「唯然，世尊！食共同甘，并命 不恨。」 |
Only, World Honored One! We share the joy of food and do not hate our lives. |
佛告王曰： |
The Buddha told the king: |
「當以此方便，知昔日出處 極卑，漸漸積功，與王同歡，以是之故，現世 作福得受現報。」 |
You should use this method to realize that in the past you were born in a very humble place, but gradually accumulated merit and rejoiced with the king. Because of this, you will receive the present reward for your blessings in this life. |
佛告王曰： |
The Buddha told the king: |
「彼有勞之人，經 歷年歲，來白王言： |
"The hard-working man, after passing through the years, came to speak to the king and said: |
『我等功勞已立，王所 朋知，欲從王求意所願。』 |
"Our merits have been established, and the king's friends know that I want to seek your wishes from the king." 』 |
王當以與不乎？」 |
Should the king not care? " |
王白佛言： |
Wang Baifo said: |
「隨彼所願而不違之。」 |
Follow what the other person wants without going against it. |
佛告王 曰： |
The Buddha told the king: |
「彼有勞之人，欲得辭王，剃除鬚髮，著 三法衣，出家學道，修清淨行。 |
"Those who are in need, if they wish to become kings, they should shave off their beards and hair, wear the three dharma robes, become a monk, learn the Tao, and practice pure conduct. |
王聽不乎？」 |
Does the king not listen? " |
王白 佛言： |
Wang Bai Buddha said: |
「唯然，聽之。」 |
Wei Ran, listen. |
佛告王曰： |
The Buddha told the king: |
「設王見彼 剃除鬚髮，出家學道，在我左右； |
"Suppose the king saw that he shaved off his beard and hair, became a monk, and studied Taoism, and he was at my right and left; |
王欲何所 施為？」 |
What does the king want to do? " |
王白佛言： |
Wang Baifo said: |
「承事供養，隨時禮拜。」 |
Please make offerings and pray at any time. |
佛 告王曰： |
The Buddha told the king: |
「以此方便，知現作福得受現報。 |
"With this convenience, you will know that if you perform blessings now, you will receive immediate rewards. |
設彼有勞之人，持戒完具，無有所犯； |
Suppose that a diligent person observes the precepts perfectly and does not commit any offences; |
王欲 何所施行？」 |
What does the king want to do? " |
王白佛言： |
Wang Baifo said: |
「盡其形壽供給衣 被、飲食、床敷臥具、病瘦醫藥，不使缺減。」 |
Provide them with clothing, quilts, food, bedding, bedding, and medicine for the sick and sick to the best of their ability and longevity, so that the shortage will not be reduced. |
佛 告王曰： |
The Buddha told the king: |
「以此方便，知現身作福得受現 報。 |
"With this convenience, you will know that if you show up to do good deeds, you will receive actual rewards. |
設復彼人已作沙門，盡有漏，成無漏，心 解脫、智慧解脫，己身作證而自遊化，生死 已盡，梵行已立，所作已辦，更不復受有，如實 知之。 |
Suppose that person has become a recluse and has no leaks. He has become free of leaks. His mind is liberated and his wisdom is liberated. His own body is a witness and he has spontaneous transformation. Birth and death have been completed. The holy life has been established. What he has done has been done. He no longer feels anything. It is true. Know it. |
王欲何為？」 |
What does the king want to do? " |
王白佛言： |
Wang Baifo said: |
「我當盡形 壽，承事供養衣被、飲食，床臥具、病瘦醫藥， 不令有乏。」 |
I shall provide you with clothing, quilts, food and drink, beds and bedding, and medicine for the sick and sick to the end of my life, so that there will be no shortage. |
佛告王曰： |
The Buddha told the king: |
「當以此方便，知現 世作福得受現報。 |
"You should use this convenience to know that if you do good deeds in this world, you will receive immediate rewards. |
設復彼人盡其形壽，於 無餘涅槃界而般涅槃者，王欲何所施設？」 |
Suppose that person reaches parinirvana at the end of his physical life and reaches parinirvana in the realm of nirvana without remnants, what will the king do to him? " |
王白佛言： |
Wang Baifo said: |
「當於四道頭起大神寺，兼以香 華供養，懸繒、幡、蓋，承事禮敬。 |
"You should build a great temple at the head of the four paths, offer incense and flowers as offerings, hang banners, banners, and canopies, and carry out services and pay homage. |
所以然者，彼 是天身，非為人身。」 |
Therefore, it is a heavenly body, not a human body. " |
佛告王曰： |
The Buddha told the king: |
「當以此方便， 知現世作福得受現報。」 |
You should use this method to know that if you do good deeds in this world, you will receive immediate rewards. |
王白佛言： |
Wang Baifo said: |
「我今以 此譬喻於中受解，今日世尊重演其義。 |
"I now use this metaphor to understand it, and today the world respects it and interprets its meaning. |
自 今已後信受其義，唯願世尊受為弟子！自 歸於佛、法、比丘僧。 |
From now on, I believe in and accept its meaning. I only hope that the World Honored One will accept it as my disciple! Return to the Buddha, Dharma, and bhikkhus. |
今復懺悔，如愚、如惑，父王 無過而取害之，今以身命自歸，唯願世尊 除其罪 愆 ，演其妙法，長夜無為，如我自知 所作罪報，無有善本。」 |
Now I repent, as if I was foolish and deceived, my father has done me harm through no fault, and now I surrender my life. I only hope that the World Honored One will remove his sins and practice his wonderful method. I will do nothing for a long night, as I know that the sins I have done have no good consequences. . " |
佛告王曰： |
The Buddha told the king: |
「世有二 種人無罪而命終，如屈伸臂頃，得生天 上。 |
"There are two kinds of people in the world who die without sin, and who can be reborn in heaven just as easily as they can stretch out their arms. |
云何為二？ |
Why is the cloud two? |
一者不造罪本而修其善， 二者為罪，改其所造。 |
One is not to commit sin but to cultivate good deeds; the other is to modify the deeds of sin. |
是謂二人而取命終 生於天上，亦無流滯。」 |
This means that two people take their lives and live in heaven for the rest of their lives, without any stagnation. " |
爾時，世尊便說此 偈： |
At that time, the World-Honored One spoke this verse: |
「人作極惡行， 悔過轉微薄， |
"When a man commits extremely evil deeds, his repentance turns to little. |
日悔無懈息， 罪根永已拔。 |
Regret will never stop, and the roots of sin will never be uprooted. |
「是故，大王！當以法治化，莫以非法。 |
"That's why, Your Majesty! We should rule by law and not by illegality. |
夫以法 治化者，身壞命終，生善處天上。 |
Those who are governed by the law will die of physical destruction and be reborn in a good place in heaven. |
彼以命終， 名譽遠布，周聞四方，後人共傳： |
He died with his life, and his reputation spread far and wide, and he was heard all over the world and passed down to his descendants: |
『昔日有王，正 法治化，無有阿曲。』 |
"In the past, there was a king and the rule of law, but there was no Aqu." 』 |
人以稱傳，彼人所生之 處，增壽益算，無有中夭。 |
According to the name of a person, wherever he is born, his life expectancy will increase and he will not die in infancy. |
是故，大王！當 發歡喜之心，向三尊，佛、法、聖眾。 |
That’s why, Your Majesty! With a joyful heart, you should look toward the three deities: the Buddha, the Dharma, and the saints. |
如是，大王！ 當作是學。」 |
If so, Your Majesty! Think of it as learning. " |
爾時，阿闍世王即從座起，頭面 禮佛足，便退而去。 |
At that time, King Ajāsāṇī stood up from his seat, bowed his head and face at the feet of the Buddha, and then retreated. |
王去不遠，佛告諸比丘： |
The king was not far away when the Buddha told the monks: |
「今此阿闍世王不取父王害者，今日應 得初沙門果證，在四雙八輩之中，亦復得 賢聖八品道，除去八愛，超越八難，雖爾， 今猶獲大幸，得無根之信。 |
"Now King Ajasa, who did not harm his father, should have attained the first ascetic attainment today. Among the four pairs of eight generations, he has also regained the eight-level path of virtuous saints, eliminated the eight loves, and transcended the eight difficulties. Even so, Today I am still very fortunate to have the faith of having no roots. |
是故，比丘！為罪 之人，當求方便，成無根之信。 |
That’s why, bhikkhu! People who are guilty of sin should seek convenience and become rootless faith. |
我優婆塞中 得無根信者，所謂阿闍世是也。」 |
Those who have no roots of faith in my upasaka are called Ajasa. " |
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. |
43.8 （八）世法 |
43.8 (8) Laws of the world |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有世八法隨 世 迴 轉。 |
"The Eight Dharmas of the world will change with the world. |
云何為八？ |
Why does the cloud mean eight? |
一者利，二者衰，三者毀，四者 譽，五者稱，六者譏，七者苦，八者樂。 |
The first is benefit, the second is detriment, the third is destruction, the fourth is praise, the fifth is praise, the sixth is ridicule, the seventh is suffering, and the eighth is happiness. |
是謂，比 丘！有此八法隨世迴轉。 |
That’s right, bhikkhu! There are these eight dharmas that turn around in the world. |
諸比丘！當求方 便，除此八法。 |
Monks! When seeking convenience, eliminate these eight methods. |
如是，諸比丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
43.9 （九）善 |
43.9 (9) Goodness |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「如來出現世間， 又於世界成佛道，然不著世間八法，猶 與周旋，猶如淤泥出生蓮華，極為鮮潔， 不著塵水，諸天所愛敬，見者心歡。 |
"The Tathagata appeared in the world and became a Buddha in the world. However, he did not follow the eight dharmas of the world. He still revolved around him, just like a lotus flower born from the mud. It was extremely fresh and clean, free of dust and water. He was loved and respected by all the gods, and the hearts of those who saw him were delighted. |
如來 亦復如是，由胞胎生，於中長養，得成佛 身，亦如琉璃之寶、淨水之珍，不為塵垢 所染。 |
The Tathagata is also like this. He is born from a womb, grows up in it, and becomes a Buddha. He is also like the treasure of lapis lazuli and the treasure of pure water, unstained by dust and dirt. |
如來亦復如是，亦生於世間，不 為世間八法所染著。 |
The Tathagata is also like this. He is born in the world and is not contaminated by the eight dharmas of the world. |
是故，比丘！當勤 精進，修行八法。 |
That’s why, bhikkhu! You should be diligent and diligent in practicing the Eight Dharma. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
43.10 （一〇）八人 |
43.10 (10) Eight people |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有八種之人，流 轉生死，不住生死。 |
"There are eight kinds of people, who are in the flow of life and death, but do not live in life and death. |
云何為八，趣須陀洹、 得須陀洹、趣斯陀含、得斯陀含、趣阿那含、 得阿那含、趣阿羅漢、得阿羅漢。 |
What are the eight? Qu Sotapanna, De Sotapanna, Qu Si Tuohan, De Si Tuo Ham, Qu Anagami, De Anagami, Qu Arahant, Get Arahant. |
是謂，比丘！有 此八人流轉生死，不住生死。 |
That’s right, bhikkhu! There are these eight people who circulate in life and death, and do not live in life and death. |
是故，比丘！求 其方便，度生死之難，勿住生死。 |
That’s why, bhikkhu! Seek its convenience to overcome the difficulties of life and death, do not dwell on life and death. |
如是，比 丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
馬血、齋、難陀 提婆達、船筏 |
Ma Xue, Zhai, Nanda, Devada, Boat Raft |
牧牛、無根信 世法、善、八人 |
Shepherding cows, rootless faith, worldly laws, kindness, eight people |
增壹阿含經卷第三十九 |
The Thirty-Nineth Volume of the Agama Sutra |
44.1 （一）九止 |
44.1 (1) Nine Stops |
增壹阿含經卷第四十 |
Addition to the Agama Sutra Volume 40 |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾 時，世 尊告諸比丘： |
At that time, the World Honored One told the monks: |
「有九眾生居處，是 眾生所居之處。 |
"There are nine living beings, this is where all living beings live. |
云何為九？ |
Why is the cloud nine? |
或有眾生，若干 種身，若干種想，所謂天及人也； |
There may be sentient beings with various bodies and thoughts, so-called heaven and humans; |
或有眾生，若 干種身一想，所謂梵迦夷天，最初出現也； |
Perhaps there are sentient beings who think of several bodies at once, and the so-called Brahma Kayi Heaven appears for the first time; |
或有眾生，一身若干想，所謂光音天也； |
There may be sentient beings who have several thoughts in one body, which is called the light and sound heaven; |
或 有眾生，一身一想，所謂遍淨天也； |
Or there are sentient beings with one body and one thought, which is called the pure heaven; |
或有眾 生無量空，所謂空處天也； |
There may be sentient beings who are immeasurably empty, which is the so-called empty place in the sky; |
或有眾生無量 識，識處天也； |
Perhaps there are sentient beings with immeasurable consciousness, and their consciousness is in heaven; |
或有眾生不用處，所謂 不用處天也； |
There may be sentient beings who have no use for it, which is called the world of no use; |
或有眾生有想無想，有想無 想處天也； |
Maybe there are sentient beings who have thoughts but no thoughts, and there are sentient beings who have thoughts but no thoughts and are in heaven; |
諸所生之處名為九也。 |
The place where everything is born is called Jiuye. |
是謂，比 丘！九眾生居處，群萌之類，曾居、已居、當居。 |
That’s right, bhikkhu! Nine sentient beings live there, and there are groups of cute creatures who have lived there, have lived there, and will live there. |
是 故，比丘！當求方便，離此九處。 |
Yes, bhikkhu! You should seek convenience and stay away from these nine places. |
如是，諸比丘！ 當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
44.2 （二）嚫 |
44.2 (2) Hey |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當說嚫願有九種 之德，汝等善思念之！吾今當敷演其義。」 |
It is said that there are nine kinds of virtues in this wish. You will think of them well! I will explain their meaning now. |
是 時，諸比丘受佛教誡。 |
At that time, all the monks received Buddhist precepts. |
佛告比丘： |
The Buddha told the bhikkhu: |
「彼云何名 為嚫願九種之德？ |
What is the name of the nine virtues of this wish? |
比丘當知，檀越施主成 就三法； |
Bhikkhus, you should know that Tan Yue’s benefactor has accomplished the three dharma; |
所施之物亦成就三法； |
What is given also fulfills the three dharma; |
受物之人亦 成就三法。 |
The person who receives the object also achieves the three dharma. |
彼檀越施主云何成就三法？ |
How did Tan Yue, the donor, accomplish the three dharma? |
於 是，檀越施主信成就，誓願成就，亦不殺生， 是謂檀越施主成就此三法。 |
Therefore, Don Yue Tan Yue believed in the achievement, vowed to achieve it, and did not kill any living beings. This means that Don Yue Tan Yue accomplished these three dharma. |
所施之物云何 成就此三法？ |
How can the things you give accomplish these three things? |
於是，施物色成就、香成就、味 成就，是謂施物三事成就。 |
Therefore, the appearance, fragrance, and taste of giving are accomplished, which means that the three things of giving are accomplished. |
云何受物之人成 就三事？ |
How can a person who receives things accomplish three things? |
於是，受物之人戒成就、智慧成就、 三昧成就，是謂受施之人成就三法。 |
Therefore, the person who receives the thing has achieved precepts, wisdom, and samadhi, which means that the person who receives the gift has achieved the three dharma. |
如是， 達嚫成就此九法，獲大果報，至甘露滅盡 之處。 |
In this way, if you accomplish these nine dharma, you will receive great retribution, reaching the point where the nectar is extinguished. |
夫為施主欲求其福者，當求方便， 成就此九法。 |
A husband who desires blessings from a benefactor should seek convenience and achieve these nine methods. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
44.3 （三） |
44.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「為成就九法。 |
"To achieve the Nine Dharmas. |
云何 為九？ |
Why is it nine? |
強顏、耐辱、貪心、慳著、心念不捨離、健 忘、少睡、隱匿婬泆、亦無返復為九。 |
A strong appearance, tolerance for humiliation, greed, frugality, persistent thoughts, forgetfulness, lack of sleep, concealment of lust, will never return to nine. |
是 謂，比丘！為成就此九法。 |
That’s right, bhikkhu! In order to achieve these nine methods. |
惡比丘亦復成就 九法。 |
The evil bhikkhu also accomplished the Nine Dharmas. |
云何為九？ |
Why is the cloud nine? |
於是，惡比丘強顏、耐辱、貪 心、慳著、健忘、少睡、婬泆靜匿、亦無返 復、念不捨離為九。 |
Therefore, the evil bhikkhu has a strong appearance, tolerates humiliation, is greedy, is frugal, is forgetful, sleeps less, hides his lust without ever returning, and is persistent in his thoughts. |
「云何惡比丘強顏？ |
"Why do you hate a bhikkhu for his beauty? |
於 是，惡比丘不應求者而求之，違沙門之行。 |
Therefore, an evil bhikkhu seeks something that should not be sought, which is contrary to the conduct of a recluse. |
如是比丘名為強顏。 |
Such a bhikkhu is called Qiangyan. |
「云何惡比丘耐辱？ |
"Why should a bhikkhu endure humiliation? |
於 是，惡比丘在諸賢善比丘所，自稱歎說，毀 呰他人。 |
So the evil bhikkhu went to the place where the virtuous and good bhikkhus were, and he said, "I am destroying others." |
如是比丘名為耐辱。 |
Such a bhikkhu is called one who endures humiliation. |
「云何比丘生 貪心？ |
"How can a bhikkhu be greedy? |
於是，比丘見他財物皆生貪心，此名 為貪也。 |
Then, the bhikkhu saw that all his property was greedy, which is called greed. |
「云何比丘慳著？ |
"How can a bhikkhu be so frugal? |
於是，比丘所得衣 鉢不與人共，恒自藏舉。 |
Therefore, the monks do not share the robes and bowls they receive with others, but always keep them to themselves. |
如是名為慳著。 |
This is called frugality. |
「云 何比丘健忘？ |
"Yun, how can a bhikkhu be forgetful? |
於是，惡比丘恒多漏失妙善之 言，亦不思惟方便，論說國事兵戰之法。 |
Therefore, the evil bhikkhu always misses many wonderful and good words, and does not consider the expediency when discussing state affairs and military warfare. |
如 是惡比丘成就此健忘。 |
Such an evil bhikkhu achieves such forgetfulness. |
「云何惡比丘少於睡 眠？ |
"Why is it so bad for a monk to sleep less than he needs? |
於是，惡比丘所應思惟法而不思惟，如 是惡比丘少於睡眠。 |
Therefore, an evil bhikkhu should think about the Dhamma instead of contemplating it. In this way, an evil bhikkhu will sleep less. |
「云何惡比丘匿處淫 泆？ |
"Why is it so bad for a monk to have sex in hiding? |
於是，惡比丘所為隱匿，不向人說。 |
Therefore, the evil bhikkhu hid what he had done and did not tell anyone about it. |
『我 今行婬勿令人知。』 |
"Don't let anyone know that I am committing adultery now." 』 |
如是比丘所隱匿 淫泆。 |
Such a bhikkhu hides his lust. |
「云何惡比丘無返復？ |
"Why is it so bad that a bhikkhu never returns? |
於是，惡比丘 無恭敬之心，不奉事師長、尊貴重之人。 |
Therefore, the evil bhikkhu has no reverence and does not serve his teachers or respected people. |
如是惡比丘無有返復。 |
Such evil monks will never return. |
「若惡比丘成就此 九法，念不捨離者，終不成道果。 |
"If an evil bhikkhu accomplishes these nine dharma and never abandons his mind, he will never achieve the path and fruition. |
是故，比丘！ 諸惡之法念當捨之。 |
That’s why, bhikkhu! All evil thoughts should be given up. |
如是，比丘！當作是 學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
44.4 （四）孔雀 |
44.4 (4) Peacock |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「孔雀鳥成就九法。 |
"The peacock bird achieves nine things. |
云何為九？ |
Why is the cloud nine? |
於是，孔雀鳥顏貌端政，音響 清徹，行步庠序，知時而行，飲食知節，常念 知足，念不分散，少於睡眠，亦復少欲知於 返復。 |
Therefore, the peacock has a dignified appearance, a clear and clear voice, walks in an orderly manner, knows the time, eats and drinks with moderation, and always thinks contentedly, and the thoughts are not scattered, it is less than sleeping, and it has less desire to know and return. |
是謂，比丘！孔雀之鳥成就此九法。 |
That’s right, bhikkhu! The peacock bird accomplishes these nine things. |
賢 哲比丘亦復成就九法。 |
The sage bhikkhu also accomplished the Nine Dharmas. |
云何為九？ |
Why is the cloud nine? |
於是，賢 善比丘顏貌端政，音響清徹，行步庠序，知 時而行，飲食知節，常念知足，念不分散，少 於睡眠，亦復少欲知於返復。 |
Therefore, a virtuous bhikkhu has an upright appearance, a clear and clear voice, walks in an orderly manner, knows the time, eats and drinks with moderation, always thinks with contentment, his thoughts are not distracted, he sleeps less often, and he has less desire to know and return. |
「云何賢善比 丘顏貌端政？ |
Who is more virtuous than Qiu, who is good-looking and good at politics? |
所謂彼比丘出入行來進止之 宜，終不失敘。 |
The so-called bhikkhu's instructions for going in and out, coming and going, never lose track. |
如是賢善比丘顏貌端政。 |
Such a virtuous bhikkhu has a good appearance and a dignified appearance. |
「云何比丘音響清徹？ |
"Why is this bhikkhu's voice so clear? |
於是，比丘善別義理， 終不錯亂。 |
Therefore, a bhikkhu is good at distinguishing principles and principles, and will never be confused. |
如是比丘音響清徹。 |
Such a bhikkhu's voice is clear and clear. |
「云何比丘 行步庠序？ |
"Yunhe Bhikkhu is walking in Xiangxu? |
於是，比丘知時而行，不失次敘， 又知可誦知誦，可習知習，可默知默，可 起知起。 |
Therefore, the bhikkhu knows the time and proceeds without missing a beat. He also knows that he can recite and recite, he can practice and practice, he can meditate on and know how to rise. |
如是比丘知於時節。 |
Thus a bhikkhu knows the seasons. |
「云何比丘知 時而行？ |
"How can a bhikkhu know how to act at the right time? |
於是，比丘應往即往，應住即住，隨 節聽法。 |
Therefore, a bhikkhu should go as he goes, stay as he should, and listen to the Dharma as he goes. |
如是比丘知時而行。 |
Thus a bhikkhu knows the time and acts accordingly. |
「云何比丘飲 食知節？ |
"How can a bhikkhu know how to eat properly? |
於是，比丘所得遺餘，與人共分，不 惜所有。 |
So the monks shared the remainders of their earnings with others, regardless of what they had. |
如是比丘飲食知節。 |
Thus a bhikkhu knows how to eat in moderation. |
「云何比丘 少睡眠？ |
Why don't you sleep less, Bhikkhu? |
於是，比丘初夜時，習於警寤，習 三十七品無有漏脫，恒以經行、臥覺而淨 其意； |
Therefore, in the first night of the monk's life, he is accustomed to being vigilant, practicing the thirty-seven steps without leakage, constantly walking through meditation, lying down and sleeping to purify his mind; |
復於中夜思惟深奧，至後夜時，右 脇著地，脚脚相累，思惟計明之想，復起經 行而淨其意。 |
In the middle of the night, he thought profoundly. At the end of the night, with his right side on the ground and his feet tired, he thought about the plan, and then he started to walk through the sutra again to purify his mind. |
如是，比丘少於睡眠。 |
If so, the bhikkhu sleeps less. |
「云何比 丘少欲知於返復？ |
How can I compare to Master Qiu who wants to know about Hui Fu? |
於是，比丘承事三尊， 奉敬師長。 |
Therefore, the bhikkhu took charge of the three deities and paid homage to his master. |
如是比丘少欲知於返復。 |
Such a bhikkhu rarely desires to know more about return. |
如 是，賢善比丘成就九法。 |
In this way, the virtuous bhikkhu has accomplished the Nine Dharmas. |
今此九法當念奉 行！如是，比丘！當作是學。」 |
Now these nine Dharma should be remembered and practiced! So, bhikkhu! Think of it as learning. " |
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. |
44.5 （五）繫縛 |
44.5 (5) Binding |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「女人成就九法繫 縛男子。 |
"A woman achieves the nine dharma systems to bind a man. |
云何為九？ |
Why is the cloud nine? |
所謂歌、舞、伎、樂、笑、啼、常求 方宜、自以幻術、顏色形體。 |
The so-called songs, dances, tricks, music, laughter, and cries always seek the appropriate method, and use illusions, colors, and shapes. |
計爾許事中，唯 有更樂，縛人最急，百倍、千倍，終不相比。 |
Of all the things I have planned for you, there is only greater joy, and the most anxious thing is to tie people up, a hundred times, a thousand times, but in the end they are not comparable. |
如 我今日觀察諸義，更樂縛人最急，無出是 者，隨彼男子繫之牢固也。 |
If I observe all the meanings today, I am more happy to bind people the most urgently, and there is no way out of this, just as the man's bond is strong. |
是故，諸比丘！當 念捨此九法。 |
Therefore, monks! Remember to give up these nine dharma. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
44.6 （六）法之本 |
44.6 (6) The foundation of law |
聞如是： |
Heard this: |
一時，佛在優迦羅竹園中，與大 比丘眾五百人俱。 |
At one time, the Buddha was in the Yukara Bamboo Garden with a group of five hundred monks. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今 與汝當說妙法，初善、中善、竟善，義理深邃， 清淨修行梵行，此經名曰一切諸法之本。 |
"I will tell you now about the wonderful Dharma, which is good in the beginning, good in the middle, and good in the end. It has profound meaning and pure practice of the holy life. This sutra is called the root of all dharmas. |
汝 等善思念之。」 |
I think of you well. " |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」是時， 諸比丘從佛受教。 |
World Honored One! ” At that time, the monks received instruction from the Buddha. |
佛告之曰： |
The Buddha told him: |
「彼云何名為 一切諸法之本？ |
"What is this called the root of all dharmas? |
於是，比丘！凡夫之人不覩 賢聖之教，亦不掌護如來言教，不親近善 知識，不受善知識言教。 |
So, bhikkhu! Ordinary people do not appreciate the teachings of sages, nor do they care about the teachings of the Tathagata. They do not get close to good teachers, and do not accept the teachings of good teachers. |
彼觀此地如實 知之，此是地如審是地； |
He sees this place as it really is, knows it as it is, examines it as it is; |
如實是地，亦復是 水，亦復是火，亦復是風，四事合以為人，愚 者之所娛樂。 |
As it is, it is earth, it is water, it is fire, it is wind. The four things combined are human beings, and they are the entertainment of fools. |
天自知為天，樂於天中天； |
Heaven knows itself to be Heaven, and is happy to be in Heaven; |
梵天自知為梵天，大梵自知為大梵，無能 出者； |
Brahma knows himself as Brahma, Brahma knows himself as Brahma, and there is no way to escape; |
光音天還自相知由光音天來； |
Guangyin Tian also knows that he came from Guangyin Tian; |
遍淨天 自知為遍淨天； |
The Universal Pure Heaven knows itself as the Universal Pure Heaven; |
果實天自知為果實天而 不錯亂； |
The fruit heaven knows itself as the fruit heaven and does not want to be confused; |
阿毘耶陀天自知為阿毘耶陀天； |
Abhiyada Heaven knows itself as Abhiyada Heaven; |
空處天自知為空處天； |
The sky of emptiness knows itself to be the sky of emptiness; |
識處天自知為識 處天； |
Consciousness is at the base of heaven. It knows itself to be consciousness at the base of heaven; |
不用處天自知為不用處天； |
The world that does not use anything knows itself to be the world that does not use anything; |
有想無想 處天自知為有想無想處天； |
There are thoughts and no thoughts, and one knows himself as having thoughts and no thoughts. |
見者自知為 見； |
He who sees knows that he has seen; |
聞者自知為聞； |
He who hears knows he has heard; |
欲者自知為欲； |
Those who desire know themselves to be desires; |
智者 自知為智； |
A wise man knows himself as wise; |
一類自知為一類； |
One type knows itself as one type; |
若干類自知 為若干類； |
Several categories know themselves to be several categories; |
悉具足自知為悉具足； |
Knowing that one is fully equipped knows oneself that one is fully equipped; |
涅槃自 知為涅槃，於中而自娛樂。 |
Nirvana Knows itself as Nirvana, and enjoys itself in it. |
所以然者，非 智者之所說也。 |
So this is not what the wise say. |
「若聖弟子往覲聖人，承受 其法，與善知識從事，恒親近善知識，觀此 地種皆悉分明，知所來處，亦不著於地，無 有污染之心。 |
"If a saintly disciple goes to see a saint, accepts his teachings, works with a good teacher, and is always close to a good teacher, he will clearly observe the earth's seeds, know where he comes from, and will not be attached to the earth, and will have no polluted mind. |
水、火、風亦復如是。 |
The same is true for water, fire, and wind. |
人、天、梵王、 光音、遍淨、果實、阿毘耶陀天、空處、識處、不用 處、有想無想處，見、聞、念、知，一種、若干種，乃至 於涅槃，亦不著於涅槃，不起涅槃之想。 |
Humans, gods, Brahma, light and sound, universal purity, fruits, Abhiyada heaven, space, consciousness, useless place, thought and non-thought, seeing, hearing, thinking, knowing, one kind, several kinds, Even when it comes to Nirvana, we are not attached to Nirvana and cannot think of Nirvana. |
所 以然者，皆由善分別、善觀察。 |
Therefore, all are due to good discrimination and good observation. |
若彼比丘漏 盡阿羅漢，所作已辦，捨於重擔，盡生死原 本，平等解脫，彼能分別地種，都不起想 著。 |
If that bhikkhu is an Arahant, has done all his work, is willing to give up heavy burdens, fulfills the principle of life and death, and is liberated from equality, he will not be able to think about what he is capable of doing. |
地種、人、天、梵王，乃至有想無想處，亦復如 是。 |
The same is true for the species of earth, humans, gods, Brahma kings, and even the place where there is thought but no thought. |
至於涅槃，不著涅槃，不起涅槃之想。 |
As for Nirvana, if you don’t hold onto Nirvana, you won’t have the thought of Nirvana. |
所以然者，皆由壞婬、怒、癡之所致也。 |
Therefore, these are all caused by lust, anger, and ignorance. |
比 丘當知，如來、至真、等正覺善能分別於地，亦 不著於地種，不起地種之想。 |
Bhikkhus, you should know that the Tathagata, the Supreme Being, and other fully enlightened and good people can distinguish themselves from the earth. |
所以然者，皆 由破愛網之所致，因有有生，因生有 老死，皆悉除盡，是故如來成最正覺。」 |
The reason for this is all caused by breaking the net of love. Because there is life, because there is birth, old age and death, they are all eliminated. This is why the Tathagata achieves the most perfect enlightenment. " |
佛說 此語時，是時諸比丘不受其教。 |
When the Buddha said this, the monks at that time did not accept his teaching. |
所以然 者，由魔波旬閉塞心意故。 |
Therefore, it is because the demon waves block the mind. |
「此經名曰一切 諸法之本，我今具足說之。 |
"This sutra is called the root of all dharmas, and I am now fully equipped to explain it. |
諸佛世尊所應 修行，我今已具足施行。 |
All Buddhas and World-Honored Ones should practice it, and I am now fully equipped to practice it. |
汝等當念閑居樹 下，端意坐禪，思惟妙義。 |
You should think about sitting leisurely under the tree, sitting in meditation, and thinking about the wonderful meaning. |
今不為者，後悔無 益。 |
If you don't do it now, it will be useless to regret it. |
此是我之教誡也。」 |
This is my teaching. " |
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. |
44.7 （七）病 |
44.7 (7) Disease |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，羅閱城中 有一比丘，身遇疾病，至為困悴，臥大小便， 不能自起止，亦無比丘往瞻視者，晝夜稱 佛名號： |
At that time, there was a bhikkhu in the city of Luoyue who was suffering from illness and was so sleepy that he lay down and urinated and could not stop himself. There was no bhikkhu to look at him. He called the name of the Buddha day and night: |
「云何世尊獨不見愍？」 |
Why is it that the World-Honored One is not jealous? |
是時，如來以 天耳聞彼比丘稱怨，喚呼投歸如來。 |
At that time, the Tathagata heard the bhikkhu complaining with his celestial ears and called him to return to the Tathagata. |
爾時， 世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「吾與汝等，悉案行諸房，觀 諸住處。」 |
You and I will go through the houses and observe the residences. |
諸比丘對曰： |
The monks said to each other: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
是時，世尊 與比丘僧前後圍繞，諸房間案行。 |
At that time, the World Honored One and the bhikkhus and monks surrounded him in front and behind, and they were doing business in various rooms. |
爾時，病 比丘遙見世尊來，即欲從座起而不能自 轉搖。 |
At that time, when the sick bhikkhu saw the Lord coming from afar, he wanted to get up from his seat but could not turn around. |
是時，如來到彼比丘所，而告之曰： |
At that time, Tathagata came to that bhikkhu and told him: |
「止！ 止！比丘！勿自動轉，吾自有坐具，足得坐耳。」 |
Stop! Stop! Bhikkhu! Don't turn around on your own initiative. I have my own seat to sit on. |
是時，毘沙門天王知如來所念，從野馬世 界沒，來至佛所，頭面禮足，在一面立。 |
At that time, King Bishamon knew what the Tathagata was thinking. He disappeared from the wild horse world and came to the Buddha's place. He stood on one side with his head, face and feet bowed. |
是時， 釋提桓因知如來心中所念，即來至佛所。 |
At that time, Shitihuan came to the Buddha's place because he knew what the Tathagata had in mind. |
梵 天王亦復知如來心中所念，從梵天沒，來 至佛所，頭面禮足，在一面坐。 |
King Brahma also realized what was in the heart of the Tathagata. He disappeared from Brahma and came to the Buddha's place. He bowed with his head, face and feet, and sat on one side. |
時，四天王知如 來心中所念，來至佛所，頭面禮足，在一面 立。 |
At that time, the Four Heavenly Kings knew what was in the Tathagata's heart and came to the Buddha's place. They stood on one side with their heads, faces and feet bowed. |
是時，佛告病比丘曰： |
At that time, the Buddha told the sick monk: |
「汝今患苦有損不 至增乎？」 |
You are suffering now, will it hurt you or not increase it? |
比丘對曰： |
The bhikkhu replied: |
「弟子患苦遂增不損，極 為少賴。」 |
If a disciple suffers hardships and does not suffer any loss, he is extremely young. |
佛告比丘： |
The Buddha told the bhikkhu: |
「瞻病人今為所在？ |
"Where is the patient now? |
何人 來相瞻視？」 |
Who comes to see us? " |
比丘白佛言： |
The bhikkhu said to the Buddha: |
「今遇此病，無人 相瞻視也。」 |
Now that I have this disease, no one cares about me. |
佛告比丘： |
The Buddha told the bhikkhu: |
「汝昔日未病之時，頗 往問訊病人乎？」 |
In the past, when you were not sick, did you go to inquire about the sick? |
比丘白佛言： |
The bhikkhu said to the Buddha: |
「不往問訊 諸病人。」 |
Don't ask the sick people. |
佛告比丘： |
The Buddha told the bhikkhu: |
「汝今無有善利於正法 中。 |
"You have no good deeds to contribute to the rectification of the Dharma. |
所以然者，皆由不往瞻視病故也。 |
Therefore, all those who are ill are caused by not looking at things. |
汝 今，比丘！勿懷恐懼，當躬供養，令不有乏。 |
You are now, bhikkhu! Don't be afraid, make offerings with bows, so that there will be no shortage. |
如我今日天上、人中獨步無侶，亦能瞻視 一切病人，無救護者與作救護，盲者與作 眼目，救諸疾人。」 |
Just like I am in heaven today, alone among humans, I can look over all the sick, help those who have no help, and be my eyes to the blind, and save all those who are sick. " |
是時，世尊自除不淨，更與 敷坐具。 |
At that time, the World-Honored One removed all the impurities from himself, and even laid down the sitting utensils for him. |
是時，毘沙門天王及釋提桓因白佛 言： |
At that time, King Bishamon and Shakti Huanyin spoke to the Buddha: |
「我等自當瞻此病比丘，如來勿復執勞。」 |
We should take care of this sick bhikkhu, Tathagata, and stop working hard. |
佛告諸天曰： |
The Buddha told the gods: |
「汝等且止！如來自當知時。 |
"Stop, you guys! You should know when the Tathagata comes from. |
如 我自憶昔日未成佛道，修菩薩行，由一鴿 故，自投命根，何況今日以成佛道，當捨 此比丘乎？ |
If I recall that in the past, before I attained the Buddha's path, I practiced the Bodhisattva's conduct and cast my life root from a pigeon, how much more should I abandon this bhikkhu in order to attain the Buddha's path today? |
終無此處。 |
Nowhere in the end. |
又釋提桓因先不瞻 此病比丘，毘沙門天王、護世之主亦不相瞻 視。」 |
Furthermore, because Tihuan did not look at the sick bhikkhu, King Bishamon and the Protector of the World also did not look at him. " |
是時，釋提桓因及毘沙門天王皆默然不 對。 |
At that time, Shakti Huanyin and King Bishamon both remained silent. |
爾時，如來手執掃篲除去污泥，更施 設坐具，復與浣衣裳，三法視之，扶病比丘 令坐，淨水沐浴。 |
At that time, the Tathagata took a broom in his hand to remove the mud, set up a seat, and gave him clothes again. He looked at them with the three Dharmas, helped the sick bhikkhu and ordered him to sit down, and bathed in pure water. |
有諸天在上，以香水灌 之。 |
There are heavens above who fill it with perfume. |
是時，世尊以沐浴比丘已，還坐床上， 手自授食。 |
At that time, the Blessed One had bathed the bhikkhu and was still sitting on the bed, feeding himself with his hands. |
爾時，世尊見比丘食訖，除去 鉢器，告彼比丘曰： |
At that time, the World-Honored One saw that the bhikkhu had finished eating, removed the alms bowl, and told the bhikkhu: |
「汝今當捨三世之病。 |
"You should give up your illness for three lifetimes now. |
所以然者，比丘當知，生有處胎之厄，因生 有老。 |
Therefore, bhikkhus, you should know that there is a misfortune in birth, because there is aging in birth. |
夫為老者，形羸氣竭。 |
My husband is an old man, physically weak and exhausted. |
因老有病。 |
Due to old age and illness. |
夫為 病者，坐臥呻吟，四百四病一時俱臻。 |
The husband is sick, sitting and lying down, groaning, and all four hundred and four illnesses are over in one moment. |
因病有 死。 |
Death due to illness. |
夫為死者，形神分離，往趣善惡。 |
The husband is a deceased person, separated in form and spirit, and is interested in good and evil. |
設罪多 者，當入地獄，刀山、劍樹，火車、爐炭、吞飲融 銅； |
Those who have committed many sins will be sent to hell, mountains of swords, sword trees, trains, coals of furnaces, swallowing and drinking molten copper; |
或為畜生，為人所使，食以芻草，受苦 無量； |
Or they may be animals, used by humans to eat grass, and suffer immeasurable pain; |
復於不可稱計無數劫中，作餓鬼形， 身長數十由旬，咽細如針，復以融銅而灌 其口，經歷無數劫中得作人身，榜笞拷 掠，不可稱計。 |
For countless kalpas that cannot be calculated, he took the form of a hungry ghost, with a body that was tens of leagues long, and a throat as thin as a needle. Then molten copper was poured into his mouth, and after countless kalpas he became a human body, beaten and tortured, which cannot be calculated. |
復於無數劫中得生天上， 亦經恩愛合會，又遇恩愛別離，欲無厭 足； |
Reborn in heaven for countless kalpas, reunited with loved ones, and separated from loved ones, with insatiable desires; |
得賢聖道，爾乃離苦。 |
If you gain the virtuous and holy way, you will be free from suffering. |
「今有九種之人， 離於苦患。 |
"Today there are nine kinds of people who are free from suffering. |
云何為九？ |
Why is the cloud nine? |
所謂向阿羅漢、得阿 羅漢、向阿那含、得阿那含、向斯陀含、得斯 陀含、向須陀洹、得須陀洹、種性人為九。 |
The so-called Arahant, Arahant, Anagami, Anagami, Situagami, Situagami, Sotapanna, Sotapanna are all nine. |
是 謂，比丘！如來出現世間，甚為難值，人身難 得，生正國中，亦復難遭，與善知識相遇，亦 復如是，聞說法言，亦不可遇，法法相生， 時時乃有。 |
That’s right, bhikkhu! It is very difficult for the Tathagata to appear in the world. It is difficult to obtain a human body. It is also difficult to be born in a righteous country. It is also the same to meet a good teacher. It is also the same to hear the Dharma and speak it. Dharma and Dharma are interdependent. They exist all the time. |
比丘當知，如來今日現在世間， 得聞正法，諸根不缺，堪任聞其正法，今不 慇勤，後悔無及。 |
Bhikkhus, you should know that the Tathagata has appeared in the world today to hear the true Dharma. His faculties are intact and he is worthy of hearing the true Dharma. If he is not diligent now, he will regret it. |
此是我之教誡。」 |
This is my teaching. " |
爾時，彼比 丘聞如來教已，熟視尊顏，即於座上得 三明，漏盡意解。 |
At that time, the bhikkhu had heard the teachings of the Tathagata and was familiar with the face of the Lord. He immediately attained the three enlightenments while sitting on his seat and understood all the thoughts. |
佛告比丘： |
The Buddha told the bhikkhu: |
「汝以解病之原 本乎？」 |
Can you explain the root cause of the disease? |
比丘白佛： |
Bhikkhu White Buddha: |
「我以解病之原本，去離 此生、老、病、死。 |
"I resolve the root cause of illness and get rid of this life, old age, illness, and death. |
皆是如來神力所加，以四等之 心，覆護一切，無量無限不可稱計，身、口、意 淨。」 |
All are added by the Tathagata's divine power, with the four-level mind, covering and protecting everything, immeasurable and incalculable, and the body, speech, and mind are pure. " |
是時，世尊具足說法已，即從座起而去。 |
At that time, the World-Honored One had finished speaking the Dharma, and then he got up from his seat and left. |
爾時，世尊告阿難曰： |
At that time, the World-Honored One told Ananda: |
「汝今速打揵椎，諸有 比丘在羅閱城者，盡集普會講堂。」 |
Now you are going to kill the vertebrae quickly. All the bhikkhus who are in the city of Luo will assemble in the General Assembly Lecture Hall. |
是時，阿 難從佛受教，即集諸比丘在普會講堂，前 白佛言： |
At that time, Ananda received teachings from the Buddha. He gathered all the monks in the general meeting hall and spoke to the Buddha in front of him: |
「比丘已集，唯願世尊宜知是時。」 |
The monks have gathered. I only hope that the World Honored One will know the time. |
爾時，世尊往至講堂所，就座而坐。 |
At that time, the World Honored One went to the lecture hall and took a seat. |
爾時，世 尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等學道為畏國王、盜賊而 出家乎？ |
"Have you learned Taoism and become a monk because you are afraid of kings and thieves? |
比丘！信堅固修無上梵行，欲得捨 生、老、病、死、憂、悲、苦、惱，亦欲離十二牽連。」 |
Bhikkhu! If you have firm faith and practice the supreme holy life, you will be able to give up life, old age, illness, death, sorrow, sorrow, suffering, and troubles, and you will also want to be free from the twelve entanglements. " |
諸比 丘對曰： |
The monks replied: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
佛告諸比丘： |
The Buddha told the monks: |
「汝等所以 出家者，共一師、同一水乳，然各不相瞻視。 |
"All of you who are monks have the same master and the same education, but you don't look at each other. |
自今已往，當展轉相瞻視。 |
From now on, we should look back at each other. |
設病比丘無弟 子者，當於眾中差次使看病人。 |
If a sick bhikkhu has no disciples, he should send someone from among the group to see the patient. |
所以然 者，離此已，更不見所為之處，福勝視病 之人者； |
Therefore, if you are away from this, you can't even see where you are doing it, and the blessings are better than those who look at the disease; |
其瞻病者瞻我無異。」 |
He looks at a sick person no differently than he looks at me. " |
爾時，世尊便 說斯偈： |
At that time, the World Honored One said this verse: |
「設有供養我， 及過去諸佛， |
"If you make offerings to me and all the Buddhas of the past, |
施我之福德， 瞻病而無異。」 |
Give me the blessings, and there will be no difference even if you are ill. " |
爾時，世尊說此教已，告阿難曰： |
At that time, the World-Honored One had finished speaking this teaching and told Ananda: |
「自今已後 諸比丘各各相瞻視： |
"From now on, all the monks look at each other: |
若復比丘知而不為者， 當案法律。 |
If a bhikkhu knows but fails to act, he will be brought to justice. |
此是我之教誡。」 |
This is my teaching. " |
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. |
44.8 （八）供養 |
44.8 (8) Offering |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有九種之人可 敬可貴，供之得福。 |
"There are nine kinds of people who are worthy of respect and honor, and you will receive blessings if you offer them. |
云何為九？ |
Why is the cloud nine? |
所謂向阿 羅漢、得阿羅漢、向阿那含、得阿那含、向 斯陀含、得斯陀含、向須陀洹、得須陀洹、 向種性人為九。 |
The so-called Arahant, Arahant, Anagami, Anagami, Situagami, Situagami, Sotapanna, Sotapanna, and the nature of nature are nine. |
是謂，比丘！九種之人，供之 得福，終無耗減。」 |
That’s right, bhikkhu! People of the nine kinds will receive blessings by offering them, and there will be no wastage in the end. " |
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. |
44.9 （九）縏特 |
44.9 (9) Guite |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
是時，滿呼王子 至世尊所，頭面禮足，在一面坐。 |
At that time, Prince Manhu came to where the World Honored One was, and sat on one side with his head bowed and his face bowed. |
是時，滿 呼王子白世尊言： |
At that time, Manhu Prince Bai Shizun said: |
「我曾聞： |
"I once heard: |
『朱利槃特比丘 與盧迦延梵志共論，然此比丘不能答對。』 |
"Bhikkhu Julevaphant discussed it with Lukyayan Brahmāzhi, but this bhikkhu could not answer it correctly. 』 |
我又曾聞： |
I heard again: |
『如來弟子眾中，諸根闇鈍無有慧 明，無出此比丘上者。 |
Among the disciples of the Tathagata, all the faculties are dark and blunt, and there is no one with wisdom and clarity. There is no one above this bhikkhu. |
如來優婆塞中在居 家者，迦毘羅衛城中瞿曇釋種，諸根闇鈍， 情意閉塞。』 |
In the Tathagata Upasaka who is at home, in the city of Kapilavastu with the seed of Qutan, all the roots are dark and dull, and the emotions are blocked. 』 |
」 |
|
佛告王子曰： |
The Buddha told the prince: |
「朱利槃特比丘有 神足之力，得上人之法，不習世間談論之 宜。 |
"Bhikkhu Julevaphant has great spiritual power, has access to the teachings of superior people, and is not accustomed to worldly talk. |
又王子當知，此比丘者極有妙義。」 |
Also, prince, you should know that this bhikkhu has a very wonderful meaning. " |
是時， 滿呼王子白世尊言： |
At that time, Manhu Prince Bai Shizun said: |
「佛所說雖爾，然我 意中猶生此念： |
"Although the Buddha said this, I still have this thought in my mind: |
『云何有大神力，而不能與 彼外道異學而共論議？』 |
"How can someone with such great spiritual power not be able to discuss things together with those heretics and sects?" 』 |
我今請佛及比丘 僧，唯除朱利槃特一人。」 |
I now invite the Buddha and the monks, except Zhulipande. " |
是時，世尊默然受 請。 |
At that time, the World Honored One accepted the invitation silently. |
是時，王子已見世尊受請已，即從座 起，頭面禮世尊足，右遶三匝，便退而去。 |
At that time, the prince saw that the World Honored One had been invited, so he stood up from his seat, bowed his head and face to the World Honored One's feet, circled to the right three times, and then retreated. |
即 其夜辦種種甘饌、飲食，敷好坐具，而白： |
That is to say, he prepares all kinds of delicious food and drinks at night, puts on the sitting utensils, and then whitens: |
「時 到，今正是時。」 |
The time has come, now is the time. |
爾時，世尊以鉢使朱利槃特 比丘捉在後住，將諸比丘眾，前後圍遶，入 羅閱城，至彼王子所，各次第坐。 |
At that time, the World-Honored One used an alms bowl to make Bhikkhu Zhulipantha catch it and live behind it. He surrounded all the bhikkhus from front to back and entered the city to review the city. When they arrived at the prince's place, they sat down one after another. |
爾時，王子 白世尊言： |
At that time, the prince Bai Shizun said: |
「唯願如來手授我鉢，我今躬 欲自飯如來。」 |
I only hope that the Tathagata's hand will give me an alms bowl. I bow now and wish to feed myself to the Tathagata. |
佛告王子曰： |
The Buddha told the prince: |
「今鉢在朱利 槃特比丘所，竟不持來。」 |
Now the alms bowl is at Bhikkhu Zhulipampant's place, but he doesn't hold it. |
王子白佛言： |
The prince said to the Buddha: |
「願世 尊遣一比丘往取鉢來。」 |
May the World Honored One send a bhikkhu to fetch the alms bowl. |
佛告王子： |
The Buddha told the prince: |
「汝今自 往取如來鉢來。」 |
Now you go and get the Tathagata's alms bowl. |
爾時，朱利槃特比丘化作 五百華樹，其樹下皆有朱利槃特比丘坐。 |
At that time, Bhikkhu Julevaphant transformed into a five-hundred-flower tree, and Bhikkhu Julevaphant was sitting under all the trees. |
爾 時，王子聞佛教已，往取鉢。 |
At that time, the prince heard about Buddhism and went to get the alms bowl. |
遙見五百樹下， 皆有朱利槃特比丘於樹下坐禪，繫念在前， 無有分散。 |
I saw five hundred trees in the distance, and all of them had Bhikkhu Zhulipantha sitting in meditation under the trees, with his thoughts in front of him, without any distractions. |
見已，便作是念： |
Seeing this, he thought: |
「何者是朱利槃 特比丘？」 |
Who is Bhikkhu Julapaphant? |
是滿呼王子即還來世尊所，而 白佛言： |
Prince Manhu then returned to the Blessed One and said to the Buddha: |
「往彼園中，均是朱利槃特比丘。 |
"Going to that garden, there are all monks named Julevaphant. |
不 知何者是朱利槃特比丘？」 |
I wonder who is Bhikkhu Julimatra? " |
佛告王子曰： |
The Buddha told the prince: |
「還 至園中，最在中央住，而彈指作是說： |
"Going back to the garden, I stayed in the center and said with a few clicks of my fingers: |
『其實 是朱利槃特比丘者，唯願從座起！』」 |
"Actually, I am Bhikkhu Julevaphant. I only wish to get up from my seat!" 』』 |
是時，滿 呼王子受教已，復至園中，在中央立，而作 是說： |
At that time, Prince Manhu had received instruction. He returned to the garden, stood in the center, and said: |
「其實是朱利槃特比丘者，便從座起。」 |
Actually, he is Bhikkhu Julevaphant, so he stood up from his seat. |
王子作是語已。 |
The prince said this. |
其餘五百化比丘自然消滅， 唯有一朱利槃特比丘在。 |
The remaining five hundred monks disappeared naturally, leaving only one Julipant monk. |
是時，滿呼王子 共朱利槃特比丘至世尊所，頭面禮足，在 一面立。 |
At that time, Manhu Prince and Bhikkhu Zhulipande came to the place where the Blessed One was standing. They stood on one side with their heads, faces and feet bowed. |
爾時，滿呼王子白佛言： |
At that time, Prince Manhu said to the Buddha: |
「唯願世尊！ 今自悔責，不信如來言教： |
"Only, World Honored One! Now I regret that I did not believe in the teachings of the Tathagata: |
『此比丘有神足 大威力。』 |
"This bhikkhu has great power. 』 |
」 |
|
佛告王子曰： |
The Buddha told the prince: |
「聽汝懺悔！如來所說 終無有二。 |
"Listen to your repentance! The Tathagata said that there is no duality in the end. |
又此世間有九種人周旋往來。 |
And there are nine kinds of people going around in this world. |
云何為九？ |
Why is the cloud nine? |
一者豫知人情，二者聞已便知， 三者觀相然後乃知，四者觀察義理然後乃 知，五者知味然後乃知，六者知義、知味然 後乃知，七者不知義、不知味，八者學於 思惟神足之力，九者所受義尠。 |
The first is to know human feelings in advance, the second is to know after hearing, the third is to observe the appearance and then know, the fourth is to observe the meaning and principle and then know, the fifth is to know the taste and then know, the sixth is to know the meaning, know the taste and then know, the seventh is not to know the meaning. , I don’t know the taste, eight people learn to think about the power of God’s feet, nine people receive righteousness. |
是謂，王子！ 九種之人出現世間。 |
That’s right, prince! Nine types of people appear in the world. |
如是，王子！彼觀相之 人，於八人中最為第一，無過是者。 |
If so, prince! That person who observes physical appearance is the best among the eight people, and there is no fault. |
今此朱 利槃特比丘習於神足，不學餘法，此比丘 恒以神足與人說法。 |
Now, this bhikkhu Zhuripante is accustomed to the divine feet and does not learn the remaining Dharma. This bhikkhu always uses his divine feet to teach people the Dharma. |
我今阿難比丘觀相 便知，豫知人情，知如來須是、不用是，亦知 如來應當說是、離是，皆令分明，如今無 有出阿難比丘上者，博覽諸經義，靡不 周遍。 |
Now, I, Bhikkhu Ananda, can see clearly by looking at the physical appearance, I know human emotions, I know that the Tathagata must be like this and not be like this, I also know that the Tathagata should say this and how to avoid it, all of which are clearly understood. Now there is no one who can understand the meaning of all the sutras. , extravagantly everywhere. |
又此朱利槃特比丘能化一形作若 干形，復還合為一。 |
Furthermore, Bhikkhu Julapaphant could transform one form into several forms and then merge them into one. |
此比丘後日當於虛空 中取滅度。 |
This bhikkhu will take the state of annihilation in space one day. |
吾更不見餘人取滅度，如阿難 比丘、朱利槃特比丘之比也。」 |
I don’t even see the rest of the people who have attained annihilation, like Bhikkhu Ananda and Bhikkhu Zhulipande. " |
是時，佛復告諸 比丘曰： |
At that time, the Buddha again told the monks: |
「我聲聞中第一比丘，變化身形，能 大能小，無有如朱利槃特比丘之比。」 |
I, the first bhikkhu among the sravakas, can change his body shape and be capable of great and small things. There is no comparison with Bhikkhu Julevaphant. |
是時， 滿呼王子手自斟酌，供養眾僧，除去鉢器， 更取小座，在如來前，叉手白世尊言： |
At that time, Prince Manhu considered the matter with his own hands, made offerings to the monks, removed the alms bowl, took a small seat, stood in front of the Tathagata, folded his hands and said to the World Honored One: |
「唯 願世尊聽朱利槃特比丘恒至我家，隨其 所須衣被、雜物、沙門之法，盡在我家取之， 當盡形壽供給所須。」 |
I only hope that the World Honored One will listen to the fact that Bhikkhu Zhulipande will always come to my house and take all the clothes, blankets, miscellaneous things, and Dharma of the ascetics that he needs from my house. I will provide him with all his needs for the rest of his body and life. |
佛告王子： |
The Buddha told the prince: |
「汝今，王子！ 還向朱利槃特比丘懺悔，躬自請之！所以 然者，非智之人欲別智者，此事難遇； |
"Now, my prince, you have repented to Bhikkhu Julevaphant and invited him to do so! Therefore, it is rare for an unwise person to try to distinguish himself from a wise person; |
欲 言智者能別有智之人，可有此理耳。」 |
If you want to say that a wise person can distinguish a wise person, you can have this rational ear. " |
是時， 滿呼王子即時向朱利槃特比丘禮，自稱 姓名，求其懺悔： |
At that time, Prince Manhu immediately bowed to Bhikkhu Zhulipant, called him by his name, and begged him to repent: |
「大神足比丘，生意輕慢，自 今之後更不敢犯。 |
"Bhikkhu, great master, I am disrespectful in business, and I will not dare to do so from now on. |
唯願受懺悔，更不敢 犯。」 |
I only want to be repented, let alone commit a crime. " |
朱利槃特比丘報曰： |
Bhikkhu Julevaphant reported: |
「聽汝悔過，後莫復 犯，亦莫復誹謗賢聖。 |
"I heard you repent, and don't do it again, and don't slander the saints again. |
王子當知，其有眾生 誹謗聖人者，必當墮三惡趣生地獄中。 |
Prince, you should know that those living beings who slander the saints will surely be reborn in the three lower realms of hell. |
如是，王子！當作是學。」 |
If so, prince! Think of it as learning. " |
爾時，佛與滿呼王 子說極妙之法，勸發令喜，即於座上，得 演此呪願： |
At that time, the Buddha spoke the most wonderful Dharma to Prince Manhu and urged him to rejoice. He sat down on his seat and performed this vow: |
「祠祀火為上， 經書頌為最， |
"Fire is the most important thing to worship in the temple, and chanting scriptures is the most important thing. |
人中王為尊， 眾流海為首， |
The king among men is the most respected, the leader of all the people in the sea, |
星中月為先， 光明日第一。 |
The moon among the stars is first, and the bright sun is first. |
上下及四方， 諸所有形物， |
Above, below, and in all directions, all forms, |
天及世間人， 佛者最為尊， |
In heaven and in the world, Buddha is the most respected. |
欲求其福者， 供養三佛業。」 |
Those who wish for their blessings should make offerings to the three Buddhas. " |
爾時，世尊說此偈已，即從座起。 |
At that time, the World-Honored One finished speaking this verse and stood up from his seat. |
是時，滿 呼王子聞佛所說，歡喜奉行。 |
At that time, Prince Manhu heard what the Buddha said and followed it with joy. |
44.10 （一〇）梵行 |
44.10 (10) Brahmacharya |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，阿難白世尊言： |
At that time, Ananda said to the World Honored One: |
「所謂善知識者，即 是半梵行之人也，將引善道以至無為。」 |
The so-called good friends are those who are half-way through the holy life, and will lead the good path to inaction. |
佛 告阿難： |
The Buddha told Ananda: |
「勿作是言： |
"Don't say this: |
『言善知識者，即是半 梵行之人。』 |
"Those who speak well of knowledge are those who are half-way through the holy life." 』 |
所以然者，夫善知識之人，即是 全梵行之人，與共從事，將視好道。 |
Therefore, a person who is a good teacher is a person who is fully engaged in the holy life and will regard the path as a good one. |
我亦由 善知識成無上正真、等正覺； |
I have also become the supreme truth and enlightenment through the virtuous teacher; |
以成道果，度 脫眾生不可稱計，皆悉免生、老、病、死。 |
With the fruits of enlightenment, countless sentient beings can be liberated and saved from birth, old age, illness and death. |
以此 方便，知夫善知識之人，全梵行之人也。 |
With this expedient, a person who knows his husband and is a good teacher is also a person who has a complete holy life. |
「復次，阿難！若善男子、善女人與善知識共從 事者，信根增益，聞、施、慧德皆悉備具。 |
"Again, Ananda! If good men, good women, and good teachers work together, their faith will be enhanced, and they will be equipped with the virtues of listening, giving, and wisdom. |
猶如月 欲盛滿，光明漸增，倍於常時。 |
Just as the moon is full of desire, its brightness gradually increases, doubling its usual brightness. |
此亦如是，若 有善男子、善女人親近善知識，信、聞、念、施、慧 皆悉增益。 |
Likewise, if a good man or woman gets close to a good teacher, their faith, hearing, thoughts, charity, and wisdom will all increase. |
以此方便，知其善知識者即是全 梵行之人也。 |
By this means, those who know the good teacher are those who are fully committed to the holy life. |
「若我昔日不與善知識從事， 終不為燈光佛所見授決也。 |
"If I had not worked with good teachers in the past, I would not have been able to see and teach the Buddha Light. |
以與善知 識從事故，得為與提和竭羅佛所見授 決。 |
Through the accident, I learned from the good teacher what I saw and learned from the Buddha Yuti and Jieluo. |
以此方便，知其善知識者，即是全梵行 之人也。 |
By this means, he who knows the good teacher is a person who has completed the holy life. |
「若當，阿難！世間無善知識者，則 無有尊卑之敘，父母、師長、兄弟、宗親，則與 彼猪犬之屬與共一類，造諸惡緣，種地獄 罪緣； |
"If so, Ananda! If there are no good teachers in the world, there will be no distinction between respect and inferiority. Parents, teachers, brothers, and clan relatives will be of the same category as those pigs and dogs, creating all kinds of bad karma and creating sinful karma in hell. ; |
有善知識故，便別有父母、師長、兄弟、 宗親。」 |
Since there are good teachers, there are no parents, teachers, brothers, or clan members. " |
是時，世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「善知識非惡， 親法非為食， |
"Knowing good is not evil; loving Dharma is not for food. |
將導於善路， 此親最尊說。 |
You will be guided to a good path, this is the most respected relationship. |
「是故，阿難！勿復更說言： |
"That's why, Ananda! Don't say it again: |
『善知識者是半梵行 之人也。』 |
"A good friend is a person who lives a semi-Brahma life." 』 |
」 |
|
爾時，阿難從佛受教聞佛所說，歡 喜奉行。 |
At that time, Ananda received instruction from the Buddha and heard what the Buddha said, and he followed it with joy. |
44.11 （一一）若干想 |
44.11 (11) Some thoughts |
聞如是： |
Heard this: |
一時，佛在羅閱城耆闍崛山中， 與大比丘之眾五百人俱。 |
At one time, the Buddha was in the Qijijue Mountain in Luoyue City, together with a group of five hundred monks. |
是時，釋提桓因 從三十三天沒，來至佛所，頭面禮足，在一 面立，白世尊言： |
At that time, Shakti Huanyin came to the Buddha's place from the Thirty-three Heavens. He stood on one side with his head and face bowed and said to the World Honored One: |
「天及人民有何想念？ |
"What do Heaven and its people miss? |
意 何所求？」 |
What do you want? " |
佛告之曰： |
The Buddha told him: |
「世間流浪，其性不同，所 趣各異，想念非一。 |
"Wandering in the world has different natures, different interests, and different thoughts. |
天帝當知，昔我無數阿僧 祇劫亦生此念： |
The Emperor of Heaven should know that in the past, I, the monk, had this thought for countless kalpas: |
『天及眾生之類，意何所趣 向？ |
What are the intentions of heaven and all sentient beings? |
為求何願？』 |
What do you wish for? 』 |
從彼劫至今日，不見一人 心共同者。 |
From that calamity to this day, no one has the same mind. |
釋提桓因當知，世間眾生起顛倒 之想，無常計常之想，無樂計樂之想，無 我有我之想，不淨有淨之想，正路有邪路 之想，惡有福想，福有惡想，以此方便，知眾 生之類，其根難量，性行各異。 |
Shitihuan Yin should know that all sentient beings in the world have upside-down thoughts, the thought that there is no permanence, the thought that there is no happiness, the thought that there is no self, the thought that there is impurity and purity, the thought that there is a right path and there is a wrong path, and the thought that evil is blessed. , there are blessings and evil thoughts. With this convenience, we can know that all living beings have different roots and different behaviors. |
「若當眾生盡同 一想，無若干想者，九眾生居處，則不可 知，亦難分別九眾生居，神識所止亦復難 明，亦復不知有八大地獄，畜生所趣亦復難 知。 |
"If all sentient beings have the same thought and there are not many thoughts, it will be impossible to know where the nine sentient beings live, and it will be difficult to distinguish where the nine sentient beings live. It will also be difficult to understand where the spiritual consciousness stops. It will no longer be known that there are eight hells, and the destination of animals will no longer be known. Hard to know. |
不別有地獄之苦，不知有四姓之豪 貴，不知有阿須倫所趣之道，亦復不知三 十三天。 |
I don’t know the pain of hell, I don’t know the nobles of the four surnames, I don’t know the path that Ashulun is interested in, and I don’t know the thirty-three days. |
設當盡共同一心者，當如光音天。 |
If we can unite with one heart, we should be like the light and sound heaven. |
以眾生若干種，想念亦若干種。 |
There are several kinds of sentient beings, and there are also several kinds of thoughts. |
是故，知有 九眾生居處、九神所止處，知有八大地獄、 三惡道，至三十三天，亦復如是。 |
Therefore, we know that there are nine places where living beings live and where nine gods stop. We know that there are eight hells and three evil realms. The same is true up to the thirty-three days. |
以此方 便，知眾生類，其性不同，所行各異。」 |
With this convenience, we can know that all living beings are different in nature and behave in different ways. " |
是時，釋 提桓因白世尊言： |
At that time, Shi Tihuan said to the World Honored One: |
「如來所說甚為奇雅： |
"What the Tathagata said is very wonderful: |
『眾 生之性，其行不同，想念各異，以其眾生所行 不同故，致有青、黃、白、黑、長、短不均。』 |
"The nature of living beings has different behaviors and thoughts. Because of the different behaviors of living beings, there are blue, yellow, white, black, uneven length and shortness." 』 |
又且，世 尊！諸天事猥，欲還天上。」 |
Moreover, World Honored One! All the evil deeds in heaven are wanted to return to heaven. " |
佛告釋提桓因 曰： |
The Buddha told Shiti Huanyin: |
「宜知是時。」 |
It's better to know when it's time. |
是時，釋提桓因即從座起， 頭面禮足，便退而去。 |
At this time, Shi Tihuan immediately stood up from his seat, bowed his head, faced his feet, and then retreated. |
爾時，釋提桓因聞佛所 說，歡喜奉行。 |
At that time, Shitihuan heard what the Buddha said and followed it happily. |
九止、嚫、孔雀 繫縛、法之本 |
Nine Stops, Ai, Peacock, Binding, the Root of Dharma |
病、供養、槃特 梵行、若干想 |
Sickness, offerings, special thoughts, holy life, some thoughts |
增壹阿含經卷第四十 |
Addition to the Agama Sutra Volume 40 |
45.1 （一） |
45.1 (1) |
增壹阿含經卷第四十一 |
Addition to the Agama Sutra Volume 41 |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，彼城中有 婆羅門，名曰摩醯提利，善明外道經術，天 文、地術靡不貫練，世間所可周旋之法，悉 皆明了。 |
At that time, there was a Brahmin in that city named Mojitili, who was good at understanding the heretical scriptures, astronomical and earthly arts, and he understood all the methods that could be used in the world. |
彼婆羅門女，名曰意愛，極為聰朗， 顏貌端正，世之希有。 |
That Brahmin girl, whose name was Yi Ai, was extremely intelligent and good-looking, and was rare in the world. |
是時，婆羅門經籍有 是語： |
At that time, there was this saying in the Brahman Sutras: |
「有二人出世甚為難遇，實不可值。 |
"It's very rare to see two people born, and it's really not worth it. |
云何為二人？ |
Why are there two people? |
所謂如來、至真、等正覺，轉輪聖 王。」 |
The so-called Tathagata, the ultimate true enlightenment, the wheel-turning holy king. " |
「若轉輪聖王出世之時，便有七寶自然 嚮應。 |
"When the Holy King of Wheels is born, the seven treasures will naturally respond to him. |
我今有此女寶，顏貌殊妙，玉女中最 第一。 |
Now I have this precious girl, whose appearance is extraordinary and wonderful, the best among jade girls. |
如今無有轉輪聖王，又我聞： |
Nowadays there is no wheel-turning holy king, and I heard: |
『真淨王子 名曰悉達，出家學道，有三十二大人之相、八 十種好，彼若當在家者，便當為轉輪聖王； |
The prince of true purity, whose name is Siddha, has become a monk and studied Taoism. He has the appearance of thirty-two great people and eighty kinds of good qualities. If he is a householder, he will be a wheel-turning holy king. |
若出家學道者，便成佛道。』 |
If you become a monk and learn Taoism, you will become a Buddhist. 』 |
我今可將此女 與彼沙門。」 |
Now I can give this girl to that ascetic. " |
是時，婆羅門即將此女，至世尊 所，前白佛言： |
At that time, the Brahmin was about to take the girl to the presence of the World Honored One. He came forward and said to the Buddha: |
「唯願沙門受此玉女。」 |
I only hope that the ascetics will accept this beautiful girl. |
佛告婆 羅門曰： |
The Buddha told Brahmana: |
「止！止！梵志！吾不須此著欲之人。」 |
Stop! Stop! Brahma Zhi! I don't need this person who is obsessed with lust. |
時， 婆羅門復再三白佛言： |
At that time, the Brahmin spoke to the Buddha again and again: |
「沙門！受此玉女，方 比世界，此女無比。」 |
Sramana! If you accept this beautiful girl, you will be compared to the world. This girl is incomparable. |
佛告梵志： |
Buddha told Brahma: |
「已受汝意， 但吾已離家，不復習欲。」 |
I have accepted your wishes, but I have left home and have no desire to review. |
爾時，有長老比丘 在如來後，執扇扇佛。 |
At that time, there was an elder monk behind the Tathagata, holding a fan and fanning the Buddha. |
是時，長老比丘白世 尊言： |
At that time, the elder monk Bai Shizun said: |
「唯願如來受此女人，若如來不須 者，給我等使令。」 |
I only wish that the Tathagata would accept this woman. If the Tathagata does not need her, please give us an envoy. |
是時，世尊告長老比丘： |
At that time, the World Honored One told the elder bhikkhu: |
「汝為愚惑，乃能在如來前吐此惡意。 |
"You are foolish and deceived, and you are able to vomit such malice in front of the Tathagata. |
汝云 何轉繫意在此女人所？ |
Ruyun, why did you transfer your intention to this woman? |
夫為女人有九惡 法。 |
There are nine evil ways for a husband to be a woman. |
云何為九？ |
Why is the cloud nine? |
一者女人臭穢不淨，二者女人 惡口，三者女人無反復，四者女人嫉妬，五者 女人慳嫉，六者女人多喜遊行，七者女人多 瞋恚，八者女人多妄語，九者女人所言輕 舉。 |
First, women are smelly and unclean, second, women speak harshly, third, women are irresponsible, fourth, women are jealous, fifth, women are jealous, sixth, women are fond of parades, seventh, women are angry, eighth, women talk lies, and nine The woman said it lightly. |
是諸，比丘！女人有此九法弊惡之行。」 |
You are all, monks! Women have these nine evil practices. " |
爾 時，世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「常喜笑啼哭， 現親實不親， |
"I often laugh and cry, but I don't know how close I am to you. |
當求他方便， 汝勿興亂念。」 |
Please ask for his convenience, and don't let your thoughts wander. " |
是時，長老比丘白世尊言： |
At that time, the elder monk Bai Shizun said: |
「女人雖有此九弊 惡之法，然我今日觀察此女無有瑕疵。」 |
Although women have these nine evil ways, I observe today that this woman has no flaws. |
佛 告比丘： |
The Buddha told the bhikkhu: |
「汝今愚人，不信如來神口所說乎？ |
"You fool, don't you believe what the Tathagata says? |
吾今當說。 |
I will say it now. |
過去久遠婆羅 ［木＊奈］ 城中有商 客名曰普富，將五百商人入海採寶。 |
In the past, there was a merchant named Pufu in the city of Poluo [Mu*nai], who sent five hundred merchants into the sea to collect treasures. |
然 彼大海側有羅剎所居之處，恒食噉人民。 |
However, there is a place where Rakshasa lives on the side of the sea, constantly feeding the people. |
是時，海中風起吹此船筏，墮彼羅剎部中。 |
At that time, a strong wind from the sea blew up the boat and raft, causing it to fall into the Rakshasa tribe. |
是時，羅剎遙見商客來，歡喜無量，即隱羅剎 之形，化作女人，端正無比，語諸商人曰： |
At that time, the Rakshasa saw the merchants coming from a distance. He was so happy that he concealed his form and transformed into a woman. She was extremely upright and said to the merchants: |
『善來，諸賢！此寶渚之上，與彼天宮不異， 多諸珍寶，數千百種饒諸飯食。 |
"Well done, sages!" The place above this treasure is the same as that of the heavenly palace. There are many treasures and thousands and hundreds of kinds of food. |
又有好女 皆無夫主，可與我等共相娛樂。』 |
There are also good girls who have no husbands, so they can have fun with us. 』 |
「比丘當知， 彼商客眾中，其愚惑者，見女人已，便起想 著之念。 |
"Bhikkhus, you should know that among the merchants, the foolish ones will start thinking about the woman when they see her. |
是時，普富商主便作是念： |
At that time, the wealthy businessman thought as follows: |
『此大海 之中非人所居之處，那得有此女人止 住？ |
There is no place in this sea where humans can live. How can this woman stop it? |
此必是羅剎，勿足狐疑。』 |
This must be a Rakshasa, don't be suspicious. 』 |
是時，商主語女 人言： |
At this time, the business owner spoke to a woman: |
『止！止！諸妹！我等不貪女色。』 |
"end! end! Sisters! I don't want to lust after women. 』 |
「是時，月八 日、十四日、十五日，馬王在虛空周旋，作此 告勅： |
"At that time, on the eighth, fourteenth, and fifteenth day of the month, King Ma was circling in the sky and gave this edict: |
『誰欲渡大海之難，我能負度。』 |
"Whoever wants to cross the ocean will be able to overcome it." 』 |
比丘當 知，當爾之時，彼商主上高樹上，遙見馬 王，聞音響之聲，歡喜踊躍，不能自勝，往 趣馬王所。 |
Bhikkhus, you should know that at that moment, the merchant went up to a high tree and saw the King of Horses in the distance. Hearing the sound of the sound, he jumped for joy and could not overcome himself, so he went to visit the King of Horses. |
到已，語馬王曰： |
When we arrived, King Ma said: |
『我等五百商人 為風所吹，今來墮此極難之處，欲得渡 海，唯願渡之。』 |
"We, five hundred merchants, have been blown by the wind, and now we have fallen into this extremely difficult place. If we want to cross the sea, we only want to cross it." 』 |
是時，馬王語彼商人曰： |
At that time, King Ma said to the merchant: |
『汝 等悉來，吾當渡至海際。』 |
"You all come, I will cross to the sea." 』 |
「是時，普富長者語 眾商人曰： |
"At that time, the elder Pufu said to the merchants: |
『今馬王近在，悉來就彼共渡 海難。』 |
"The King of Horses is near now. Come and join him to tide over the shipwreck together." 』 |
「是時，人眾報曰： |
"At that time, the people reported: |
『止！止！大主！我等且在此 間自相娛樂，所以在閻浮提勤苦者，欲求 於快樂之處； |
"end! end! Lord! We are just here to entertain ourselves, so those who work hard in Jambudvipa want to be in a happy place; |
珍奇、寶物及於玉女，此間悉備， 便可此間五欲自娛樂。 |
Curiosities, treasures and jade girls are all here, so that you can entertain your five desires here. |
後日漸漸合集財貨， 當共度難。』 |
In the days to come, we will gradually gather our belongings to overcome difficulties. 』 |
「時，彼大商主告諸人曰： |
"At that time, the great merchant told everyone: |
『止！止！愚 人！此間無有女人； |
"end! end! Fool! There are no women here; |
大海之中云何有人居 處？』 |
Where can anyone live among the clouds in the sea? 』 |
諸商人報曰： |
The merchants reported: |
『且止！大主！我等不能捨此 而去。』 |
"Stop!" Lord! We can't leave this place. 』 |
「是時，普富商主便說偈言： |
"At that time, the wealthy businessman said a verse: |
「『我等墮此難， 無男無女想， |
"'We are in this difficult situation because we have neither men nor women. |
斯是羅剎種， 漸當食我等。 |
This is a species of Rakshasa, and gradually he will eat us. |
「『設當汝等不與我共去者，各自將護。 |
"'If you don't go with me, each of you will protect him. |
設我 身、口、意所犯者，悉皆原捨，莫經心意。』 |
Suppose that whatever I do with my body, speech, or mind, they all belong to the original place and do not pass through my mind. 』 |
「是 時，諸商人與說共別之偈： |
"At that time, all the merchants said this verse: |
「『與我問訊彼， 閻浮親里輩， |
"'Ask me about him, a relative of Jambudvipa. |
在此而娛樂， 不得時還家。』 |
I am here for entertainment, but I cannot return home when the time comes. 』 |
「是時，商主復以偈報曰： |
"At that time, the merchant responded with a verse and said: |
「『汝等實遭厄， 惑此不肯歸， |
"'You are really in trouble, and you are so confused that you refuse to return. |
如此不復久， 盡為鬼所食。』 |
If it doesn't last long, it will be eaten by ghosts. 』 |
「說此偈已，便捨而去。 |
"After saying this verse, I left it. |
往至馬王所，頭面禮 足，即乘而去。 |
Go to Ma Wang's place, salute your head and face, and ride away. |
是時，諸人遙見其主已乘馬 王，其中或有喚呼，或復有不稱怨者。 |
At that time, everyone saw their master riding a horse in the distance. Some of them were calling, and some were not complaining. |
「是 時，最大羅剎之主，復向諸羅剎而說此偈： |
"At that time, the Lord of the Greatest Rakshasas again spoke this verse to all the Rakshasas: |
「『已墮師子口， 出外甚為難， |
"'I have fallen into the master's mouth, and it is very difficult to go out. |
何況入我渚， 欲出實為難。』 |
What's more, it's really difficult to get out after entering my hometown. 』 |
「是時，羅剎之主，即化作女人之形，極為端 正，又以兩手指胸說曰： |
"At that time, the Lord of Rakshasa took the form of a woman, extremely upright, and said with two fingers on his chest: |
『設不食汝等，終 不為羅剎也。』 |
"If I don't eat you, I will never become a Rakshasa." 』 |
「是時，馬王即負商主，度至 海岸。 |
"At that time, the horse king took the merchant and arrived at the coast. |
泰爾，餘五百商人盡受其困。 |
Tire, the remaining five hundred merchants were trapped. |
「爾時，波 羅 ［木＊奈］ 城中有王名梵摩達，治化人民。 |
"At that time, there was a king named Brahmanda in the city of Polo [M*nai], who governed the people. |
是時， 羅剎尋從大商主後： |
At that time, Rakshasa followed the great merchant: |
『咄！失我夫主！』是時，賈 主即還詣家。 |
"Duh!" Lost my husband! ” At that time, Lord Jia returned to Yi’s house. |
是時，羅剎化抱男兒，至梵摩 達王所，前白王言： |
At that time, the Rakshasa took the form of a man and went to the residence of King Brahmanda. He went to the king and said: |
『世間極有災怪，盡當滅 壞。』 |
"There are great disasters and monsters in the world, and they must be destroyed." 』 |
王告之曰： |
The king told him: |
『世間有何災怪，盡當滅壞 耶？』 |
"What disasters and monsters are there in the world that should be destroyed?" 』 |
羅剎白王： |
Rakshasa White King: |
『為夫所棄，有我無過於夫 主。』 |
"Abandoned by my husband, there is no one more worthy of me than my husband." 』 |
是時，梵摩達王見此女人極為殊妙，興 起想著，語女人曰： |
At that time, King Brahmanda saw that this woman was extremely wonderful. He got up and thought about it, and said to the woman: |
『汝夫主者，乃無人義 而捨汝去。』 |
"Your husband, my lord, has left you because no one is righteous." 』 |
是時，梵摩達王遣人呼其夫曰： |
At that time, King Brahmada sent someone to call his husband and said: |
『汝實棄此好婦乎？』 |
"Are you really abandoning this good woman?" 』 |
商主報曰： |
The merchant reported: |
『此是羅剎，非 女人也。』 |
"This is a Rakshasa, not a woman." 』 |
羅剎女復白王言： |
The Rakshasa girl returned to Bai Wang and said: |
『此人無夫主之 義，今日見棄，復罵我言云是羅剎。』 |
"This man has no righteousness as a husband. Today I saw him abandoning me. He scolded me again and said he is a Rakshasa." 』 |
王問之 曰： |
Wang Wenzhi said: |
『汝實不用者，吾當攝之。』 |
"If you really don't need it, I will take it." 』 |
商主白王： |
Merchant Lord Bai Wang: |
『此是 羅剎，隨王聖意。』 |
"This is Rakshasa, following the king's holy will." 』 |
「是時，梵摩達王即將此女 內著深宮，隨時接納，不令有怨。 |
"At that time, King Brahmada will keep this girl in the deep palace and accept her at any time without any resentment. |
是時，羅 剎非人時取王食噉，唯有骨存，便捨而去。 |
At that time, when the Rakshasa was not a human being, he took the king's food and ate it. Only the bones remained, so he threw it away. |
「比丘！勿作斯觀。 |
"Bhikkhu! Don't think like this. |
爾時商主者，舍利弗比丘 是也。 |
At that time, the business owner was Bhikkhu Shariputra. |
爾時羅剎者，今此女人是也。 |
Then this woman was a Rakshasa. |
爾時梵摩 達王者，今長老比丘是也。 |
At that time, King Brahmanda was the same as the elder Bhikkhu now. |
是時馬王者，今 我身是。 |
At that time, I was the king of horses, and now I am. |
爾時五百商人者，今五百比丘是。 |
There were five hundred merchants then, and now there are five hundred bhikkhus. |
以此方便，知欲為不淨想，今故興意起於 想著乎？」 |
With this convenience, you know that desire is an impure thought, so now your interest arises from thinking? " |
爾時，彼比丘即禮佛足，白佛世 尊言： |
At that time, the bhikkhu bowed at the feet of the Buddha and said to the Buddha: |
「唯願受悔，恕其重過，自今已後更不 復犯。」 |
I only wish to be repentant, forgive my serious mistakes, and never do them again from now on. |
是時，彼比丘受如來教已，即在閑 靜之處，尅 己 自修，所以族姓子，勤修梵行 者，欲得修無上梵行。 |
At that time, the bhikkhu had received the teachings of the Tathagata, and he was self-denying himself and cultivating himself in a quiet place. Therefore, those who belong to his family and diligently practice the holy life want to achieve the supreme holy life. |
是時，彼比丘便成阿 羅漢。 |
At that time, that bhikkhu became an Arhat. |
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. |
45.2 （二） |
45.2 (2) |
聞如是： |
Heard this: |
一時，佛在釋翅闇婆梨果園， 與大比丘眾五百人俱。 |
At one time, the Buddha was in the Sakyampuri orchard, together with five hundred other great monks. |
是時，尊者舍利弗、尊 者目乾連於彼夏坐已，將五百比丘在人 間遊化，漸漸來至釋翅村中。 |
At that time, the Venerable Shariputra and the Venerable Mokugan Lian were sitting in Bisha, and five hundred bhikkhus were wandering in the human world and gradually came to the village of Shichi. |
爾時，行來比丘 及住比丘各各自相謂言，共相問訊，又且 聲音高大。 |
At that time, the monks who came and the monks who lived there each spoke to each other and asked each other, and their voices were loud. |
爾時，世尊聞諸比丘音響高大， 即告阿難曰： |
At that time, the World-Honored One heard the loud voices of the monks and told Ananda: |
「今此園中是誰音響，聲大乃 爾，如似破木石之聲。」 |
Who is making the sound in this garden now? The sound is loud, like the sound of breaking wood and stone. |
阿難白佛言： |
Ananda said to the Buddha: |
「今舍利 弗及目連將五百比丘來在此，行來比丘、 久住比丘共相問訊，故有此聲耳。」 |
Now Sariputra and Maudgalyana have brought five hundred bhikkhus here. The bhikkhus who have come and those who have been staying for a long time ask each other, so this voice can be heard. |
佛告阿 難曰： |
The Buddha told Ananda: |
「汝速遣舍利弗、目乾連比丘，不須住 此。」 |
You quickly send Shariputra and Bhikkhu Moggallana. There is no need to stay here. |
是時，阿難受教已，即往至舍利弗、目乾 連比丘所，即語之曰： |
At that time, Ananda had received the teaching and went to the bhikkhu Sariputra and Mogan Lian and said: |
「世尊有教，速離此去， 不須住此。」 |
The World Honored One has taught me to leave here quickly. There is no need to stay here. |
舍利弗報曰： |
Shariputra reported: |
「唯然受教。」 |
Only to be taught. |
爾時，舍 利弗、目乾連即出彼園中，將五百比丘涉 道而去。 |
At that time, Shariputra and Moggallana came out of the garden and led the five hundred bhikkhus away through the road. |
爾時，諸釋聞舍利弗、目乾連比丘 為世尊所遣，即往至舍利弗、目乾連比丘 所，頭面禮足，白舍利弗曰： |
At that time, the Buddhist monks heard that Sariputra and the monks Moggallana were sent by the World Honored One. They went to the place where the monks Sariputra and Moggallana were staying. They bowed with their heads and faces, said to Sariputra: |
「諸賢！欲何所趣 向？」 |
Gentlemen! Where do you want to go? |
舍利弗報曰： |
Shariputra reported: |
「我等為如來所遣，各求安 處。」 |
We are sent by the Tathagata, and each of us seeks a safe place. |
是時，諸釋白舍利弗言： |
At that time, all the interpreters spoke to Shariputra and said: |
「諸賢！小留意，我 等當向如來懺悔。」 |
Sages! Please be careful, I must confess to the Tathagata. |
是時，諸釋即往至世尊 所，頭面禮足，在一面坐。 |
At that time, all the monks went to where the World Honored One was and sat down on one side with their heads bowed and their feet bowed. |
白世尊言： |
Shizun Bai said: |
「唯願世 尊原捨遠來比丘過咎，唯願世尊以時教 誨。 |
"I only wish that the Blessed One would come from afar to take the blame. I only wish that the Blessed One would teach me in time. |
其中遠來比丘初學道者，新來入法中， 未覲尊顏，備有變悔之心，猶如茂苗不遇 潤澤，便不成就。 |
Among them, monks who come from far away to learn the Way are new to the Dharma. They have not yet paid homage to the honorable face, and have a heart of regret, just like a luxuriant seedling without moisture, it will not achieve success. |
今此比丘亦復如是，不覲 如來而去者，恐能有變悔之心。」 |
Now this bhikkhu is also like this. Those who do not pay homage to the Tathagata and go away may have a regretful mind. " |
是時，梵天 王知如來心中所念，猶如力士屈伸臂 頃，從梵天沒，來至如來所，頭面禮足，在一 面立。 |
At that time, King Brahma knew what the Tathagata was thinking, and like a strong man bending and stretching his arms, he disappeared from Brahma and came to the place of Tathagata. He stood on one side with his head, face and feet bowed. |
爾時，梵天王白世尊言： |
At that time, Brahma King Bai Shizun said: |
「唯願世尊 原捨遠來比丘所作愆過，以時教誨！其 中或有比丘未究竟者，便懷變悔之心。 |
"I only hope that the World-Honored One will teach bhikkhus who have made mistakes from afar and teach them in time! There may be some bhikkhus who have not yet fully realized their mistakes and have a heart to change their regrets. |
彼 人不覩如來顏像，便有變意，還就本業。 |
That person did not admire the Tathagata's appearance, so he changed his mind and returned to his original deeds. |
亦 如新生犢子，生失其母，憂愁不食。 |
It is also like a newborn calf that has lost its mother and is so sad that it does not eat. |
此亦如 是，若新學比丘不得覩如來者，便當遠 離此正法。」 |
In the same way, if a new bhikkhu cannot appreciate the Tathagata, he should stay away from this true Dharma. " |
爾時，世尊便受釋種之諫，及梵 天王犢子之喻。 |
At that time, the World Honored One received the admonition of Shi Zhong and the parable of King Brahma’s calf. |
是時，世尊顧盻，阿難便生斯 念： |
At that time, the World Honored One was looking at Yan, and Ananda thought: |
「如來以受諸人民及天人之諫。」 |
The Tathagata accepts the advice of the people and gods. |
是時， 阿難即往至舍利弗、目乾連比丘所，而語 之曰： |
At that time, Ananda went to where Sariputra and Monk Moggallana were staying and said: |
「如來欲得與眾僧相見，天及人民 皆陳啟此理。」 |
If the Tathagata wishes to meet the monks, heaven and the people will tell you this truth. |
爾時，舍利弗告諸比丘曰： |
At that time, Shariputra told the monks: |
「汝 等各收攝衣鉢，共往世尊所，然如來已 受我等懺悔。」 |
Each of you collect your robes and bowls and go to the Blessed One together. However, the Tathagata has accepted our repentance. |
是時，舍利弗、目揵連將五百 比丘至世尊所，頭面禮足，在一面坐。 |
At that time, Shariputra and Maudaka led five hundred bhikkhus to the Blessed One, bowed their heads, faces and feet, and sat on one side. |
是時， 佛問舍利弗曰： |
At that time, the Buddha asked Sariputta: |
「吾向者遣諸比丘僧，於汝 意云何？」 |
What do you think of the monks and monks whom I have sent to you? |
舍利弗言： |
Shariputra said: |
「向者如來遣諸眾僧，我 便作是念： |
"As I send all the monks to the Tathagata, I will think this: |
『如來好遊閑靜，獨處無為，不樂 在閙，是故遣諸聖眾耳。』 |
"The Tathagata likes to wander around quietly and does nothing in solitude. He is not happy in the mountains. This is why he sends this message to all the saints. 』 |
」 |
|
佛告舍利弗曰： |
The Buddha told Shariputra: |
「汝後復生何念？ |
"What do you think about your resurrection? |
聖眾是時誰之累？」 |
Whose burden is this to the saints? " |
舍利弗 白佛言： |
Shariputra said to the Buddha: |
「時我，世尊！復生此念： |
"At that time, I, the World Honored One, resurrected this thought: |
『我亦當在 閑靜獨遊，不處市閙中。』 |
"I should also wander around quietly and alone, not in the city." 』 |
」 |
|
佛告舍利弗曰： |
The Buddha told Shariputra: |
「勿作是語，亦莫生此念，云我當在閑靜 之處也。 |
"Don't say these words, and don't have these thoughts, because I should be in a quiet place. |
如今聖眾之累，豈非依舍利弗、目 乾連比丘乎？」 |
Nowadays, the saints are so tired. Isn’t it because of the monks Shariputra and Moggallana? " |
爾時，世尊告大目乾連曰： |
At that time, the World-Honored One spoke to Da Mo Gianlian and said: |
「我遣諸眾僧，汝有何念？」 |
"I have sent you all the monks, what do you think?" |
目乾連白佛言： |
Mogan Lian said to the Buddha: |
「如來遣眾僧，我便生斯念： |
"The Tathagata sent the monks, and I thought: |
『如來欲得獨處 無為，故遣聖眾耳。』 |
"The Tathagata wanted to be alone and do nothing, so he sent the saints to listen. 』 |
」 |
|
佛告目乾連： |
The Buddha told Moganlian: |
「汝後復 生何念？」 |
What do you think about your future life? |
目乾連白佛言： |
Mogan Lian said to the Buddha: |
「然今如來遣諸 聖眾，我等宜還收集之，令不分散。」 |
However, now that the Tathagata has sent all the saints, we should collect them again so that they are not scattered. |
佛告目 乾連： |
The Buddha told the eyes: |
「善哉！目連！如汝所說，眾中之標 首，唯吾與汝二人耳。 |
"Excellent! Maudgalyayana! As you said, you and I are the only ones who stand out among the crowd. |
自今已往，目乾連 當教誨諸後學比丘，使長夜之中永處安 隱之處，無令中退，墮落生死。 |
From now on, Moggallana will instruct all future bhikkhus so that they can live in a peaceful place forever during the long night, without being ordered to retreat and fall into life and death. |
若有比丘 成就九法者，於現法中不得長大。 |
If there is a bhikkhu who has accomplished the Nine Dharmas, he will not be able to grow in the present Dharma. |
云何為 九？ |
Why is the cloud nine? |
與惡知識從事親近，非事恒喜遊行，恒 抱長患，好畜財貨，貪著衣鉢，多虛乾妄 亂意非定，無有慧明，不解義趣，不隨時 受誨。 |
Being close to evil knowledge, always rejoicing in things, always cherishing long-term troubles, fond of animals and goods, greedy for clothes and mantle, having many vain and delusional actions, confused mind and unsteady mind, no wisdom, no understanding of meaning, and no time to receive instruction. |
是謂，目連！若比丘成就此九者，於 現法中不得長大有所潤及。 |
That’s right, Mulian! If a bhikkhu achieves these nine things, he will not be able to grow or benefit in the present Dharma. |
「設有比丘 能成就九者便有所成辦。 |
"If a bhikkhu can achieve the nine things, he will be successful. |
云何為九？ |
Why is the cloud nine? |
與 善知識從事，修行正法不著邪業，恒遊 獨處不樂人間，少病無患，亦復不多畜諸 財寶，不貪著衣鉢，勤行精進無有亂心，聞 義便解更不中受，隨時聽法無有厭足。 |
Work with good teachers, practice the righteous Dharma without engaging in evil karma, always wander in solitude and never enjoy the world, rarely get sick, have no more animals or treasures, don’t be greedy for clothes and mantle, practice diligently without distractions, understand the truth when you hear it, let alone accept it. , listen to the Dharma at any time without getting tired of it. |
是謂，目連！若有比丘成就此九法者，於現 法中多所饒益。 |
That’s right, Mulian! If any bhikkhu achieves these nine dharma, he will benefit a lot from the present dharma. |
是故，目連，當念勤加往 誨諸比丘，使長夜之中致無為之處。」 |
Therefore, Maudgalyana, you should be mindful and diligent in teaching the bhikkhus so that during the long night there will be no place for doing anything. " |
爾 時，世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「常念自覺悟， 勿著於非法， |
"Always think about self-enlightenment, and don't be obsessed with illegality. |
所修應正行， 得度生死難。 |
If you practice right conduct, you will be able to overcome the difficulties of life and death. |
作是而獲是， 作此獲此福， |
Do this and get this, do this and get this blessing, |
眾生流浪久， 斷於老病死。 |
Living beings have been wandering for a long time, and they are cut off by old age, illness and death. |
以辦更不習， 復更造非行， |
If you don't get used to doing it, you can't do it again. |
如此放逸人， 成於有漏行。 |
People who are so carefree will suffer from omissions. |
設有勤加心， 恒在心首者， |
If you are diligent and diligent and always at the top of your heart, |
展轉相教誡， 便成無漏人。 |
If you give instructions and instructions, you will become a person with no faults. |
「是故，目乾連！當與諸比丘而作是誨，當 念作是學。」 |
That's why, Muganlian! You should give this teaching to all the monks, and you should read this and learn from it. |
是時，世尊與諸比丘說極妙之 法，令發歡喜之心。 |
At that time, the World-Honored One spoke to the monks a wonderful Dharma, which made them feel happy. |
是時，諸比丘聞法已， 於彼眾中六十餘比丘漏盡意解。 |
At that time, all the bhikkhus had heard the Dharma, and more than sixty bhikkhus in the assembly had exhausted their minds and understood 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. |
45.3 （三） |
45.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有比丘依村落 住，善法消滅，惡法遂增。 |
"If a bhikkhu lives in a village, good dharma will disappear and evil dharma will increase. |
彼比丘當作是學： |
That bhikkhu should learn: |
『我今在村落居止，惡法遂增，善法漸減，念 不專一，不得盡有漏，不至無為安隱之 處。 |
"Now that I am living in a village, the evil dharma is increasing and the good dharma is gradually decreasing. My thoughts are not focused, and I cannot reach the place where I can rest in peace." |
我所得衣被、飲食、床臥具、病瘦醫藥，勞 苦乃獲。』 |
I have received clothing, food, bed, bedding, medicine for the sick and thin, and it is a reward for my hard work. 』 |
彼比丘當作是學： |
That bhikkhu should learn: |
『吾今住此村落 之中，惡法遂增，善法消滅，我亦不以衣被、 飲食、床臥具、醫藥，故來作沙門！吾所求願者， 今不獲果。』 |
"Now that I am living in this village, evil dharma has increased and good dharma has been eliminated. I also do not provide clothing, food, bed, bedding, or medicine, so I have come to be a ascetic!" What I have wished for has not come true now. 』 |
又彼比丘當遠離村落去。 |
And that bhikkhu should stay away from the villages. |
「若復 有比丘依村落住，善法增益，惡法消滅，所 得衣裳、飲食、床臥具，勤勞乃獲，彼比丘當 作是學： |
"If there is a bhikkhu who lives in a village and his good dharma increases and his bad dharma is eliminated, and he gets clothes, food and drink, beds and bedding, he is rewarded for his hard work, he should learn this: |
『我今依此村落住，善法增益，惡法 消滅，所得供養之具，勤勞乃得。 |
Now that I live in this village, good dharma is increased, evil dharma is eliminated, and the tools for support are obtained through hard work. |
有我不 以衣被故出家學道，修於梵行。 |
I don’t wear my clothes and quilt, so I became a monk, studied Taoism, and practiced the holy life. |
我所學道 求願者必成其法，應當盡形壽承事供養。』 |
What I have learned is that those who ask for their wishes will have their wishes fulfilled, and they should make offerings to them for the rest of their lives. 』 |
」 |
|
爾時，世尊便說偈曰： |
At that time, the World-Honored One spoke a verse: |
「衣被及飲食， 床臥及所安， |
"Clothes, quilts and food, beds and shelter, |
不應貪著想， 亦莫來此世。 |
Don't be greedy and don't come to this world. |
不以衣被故， 出家而學道， |
Instead of wearing clothes and quilts, he became a monk and learned the Tao. |
所以學道者， 必果其所願。 |
Therefore, those who learn the Tao must achieve what they wish for. |
比丘尋應時， 盡形住彼村， |
When the bhikkhu came to seek help, he was living in that village. |
於彼般涅槃， 盡其命根本。 |
In that parinirvana, fulfill the root of your life. |
「是時，彼比丘若在人間靜處所遊之村，善 法增益，惡法自滅，彼比丘盡形壽住彼村 中，不應遠遊。」 |
At that time, if the bhikkhu is traveling in a quiet place in the human world, and the good dharma increases and the bad dharma is destroyed, then the bhikkhu will live in that village for the entirety of his physical life and should not travel far away. |
是時，阿難白世尊言： |
At that time, Ananda said to the World Honored One: |
「如來常 不說四大依食得存，亦依於心所念法？ |
"The Tathagata does not say that the existence of the four elements depends on food, but also depends on the thoughts of the mind? |
諸善之法依心而生？ |
All good laws arise from the heart? |
又彼比丘依村落住， 勞苦精神乃求衣食。 |
Moreover, this bhikkhu lives in a village, and his spirit of hard work is to seek food and clothing. |
彼云何生善法，住 彼村落而不遠遊？」 |
Why does he have a good law and live in that village instead of traveling far away? " |
佛告阿難： |
The Buddha told Ananda: |
「衣被、飯食、 床臥具、病瘦醫藥有三種。 |
“There are three types of clothing, quilts, food, beds and bedding, and medicine for sickness and weight loss. |
若復比丘專念四 事供養，所欲不果，此依是苦。 |
If a bhikkhu concentrates on the four things to make offerings, and his desires are fruitless, this reliance is suffering. |
若復興知足 之心，不起想著，諸天、人民代其歡喜。 |
If the heart of contentment is restored without thinking, the heavens and the people will rejoice on his behalf. |
又比 丘！當作是學。 |
Another bhikkhu! Think of it as learning. |
我由此故而說此義。 |
This is why I say this. |
是故，阿 難！比丘當念少欲知足。」 |
That’s why, Ananda! Bhikkhus should remember to be content with few desires. " |
如是，阿難聞佛所 說，歡喜奉行。 |
In this way, Ananda heard what the Buddha said and followed it with joy. |
45.4 （四） |
45.4 (four) |
聞如是： |
Heard this: |
一時，佛在婆羅園中。 |
At one time, the Buddha was in the Boluo Garden. |
爾時，世尊 時到，著衣持鉢，入婆羅村乞食。 |
At that time, the World-Honored One arrived, dressed in robes and holding an alms bowl, and went to the village of Brahma to beg for food. |
是時，弊魔 波旬便作是念： |
At that time, the evil demon Po Xun thought as follows: |
「今此沙門欲入村乞食，我 今當以方宜教諸男女不令與食。」 |
Now that this ascetic wants to go into the village to beg for food, I will use the right method to teach the men and women not to be allowed to eat. |
是時，弊 魔波旬尋告國界人民之類： |
At this time, Mo Bo Xun is looking for people across borders: |
「無令施彼沙 門瞿曇之食。」 |
There is no order to give food to Bishamon Qutan. |
爾時，世尊入村乞食，人民之類 皆不與如來共言談者，亦無有來承事供 養者，如來乞食竟不得，便還出村。 |
At that time, the World Honored One went into the village to beg for food, but the people did not talk to the Tathagata, and no one came to support him. The Tathagata could not find anything to beg for, so he left the village. |
是時，弊魔 波旬至如來所問佛言： |
At that time, waves of bad demons came to Tathagata and asked the Buddha: |
「沙門！乞食竟不得 乎？」 |
Sramana! Why can't you beg for food? |
世尊告曰： |
The World Honored One said: |
「由魔所為，使吾不得食，汝亦 不久當受其報。 |
"It is because of the devil's actions that I cannot eat, and you will soon receive the retribution. |
魔！今聽吾說，賢劫之中有 佛名拘樓孫如來、至真、等正覺、明行成為、善 逝、世間解、無上士、道法御、天人師，號佛、眾祐， 出現於世。 |
magic! Now listen to what I say, there is a Buddha named Kulousun Tathagata in the virtuous kalpa, the most true, perfectly enlightened, accomplished in enlightened conduct, good at passing away, understander of the world, supreme scholar, ruler of the Tao and Dharma, teacher of gods and humans, named Buddha, and all You, appeared in the world. |
是時，彼亦依此村居止，將四十 萬眾。 |
At that time, he also stayed in this village and gathered 400,000 people. |
爾時，弊魔波旬便作是念： |
At that time, the evil demon Po Xun thought as follows: |
『吾今求此 沙門方便，終不果獲。』 |
"Now I seek this ascetic's expedient, but in the end I get nothing." 』 |
時，魔復作是念： |
At that time, the devil again thought: |
『吾今 當約勅婆羅村中人民之類，使不施沙門 之食。』 |
"I now order the people in the Brahma villages not to give food to the ascetics." 』 |
是時，諸聖眾著衣持鉢，入村乞食。 |
At that time, all the saints dressed in clothes and held alms bowls went into the village to beg for food. |
爾 時諸比丘竟不得食，即還出村。 |
At that time, the monks were unable to eat, so they left the village. |
「爾時，彼佛 告諸比丘，說如此妙法： |
"At that time, the Buddha told the monks this wonderful Dharma: |
『夫觀食有九事： |
"There are nine things a husband should do when he observes food: |
四 種人間食，五種出人間食。 |
There are four kinds of human food and five kinds of food beyond the human world. |
云何四種是人 間食？ |
Why are these four kinds of food for humans? |
一者揣食，二者更樂食，三者念食，四 者識食，是謂世間有四種之食。 |
The first is to eat, the second is to eat more happily, the third is to think about food, and the fourth is to recognize food. This means that there are four kinds of food in the world. |
彼云何名 為五種之食，出世間之表？ |
What is the name of the five kinds of food that are beyond the world? |
一者禪食，二者願 食，三者念食，四者八解脫食，五者喜食，是謂 名為五種之食。 |
The first is Zen food, the second is willing food, the third is mindful food, the fourth is eight liberation food, and the fifth is joyful food, which are called five kinds of food. |
如是，比丘！九種之食，出世 間之表，當共專念，捨除四種之食，求於方 便辦五種之食。 |
So, bhikkhu! The nine kinds of food are beyond the appearance of the world. You should concentrate on them together, give up the four kinds of food, and seek convenience to prepare the five kinds of food. |
如是，比丘！當作是學。』 |
So, bhikkhu! Think of it as learning. 』 |
爾 時，諸比丘受彼佛教已，即自剋己，成辦五種 之食。 |
At that time, the bhikkhus, having accepted the teaching, restrained themselves and prepared the five kinds of food. |
是時，彼魔波旬不能得其便。 |
At that time, the demon Bo Xun could not get his way. |
「是時，波 旬便作是念： |
"At that time, Bo Xun thought as follows: |
『吾今不能得此沙門方便，今 當求眼、耳、鼻、口、身、意之便。 |
Now that I cannot obtain the convenience of this ascetic, I must now seek the convenience of my eyes, ears, nose, mouth, body, and mind. |
吾今當住村中， 教諸人民，使沙門眾等求得利養，使 令得之，以辦利養倍增多也； |
Now I shall live in the village, teach the people, and enable the ascetics to seek profit and support, and make them obtain it, so that the profit and support will be multiplied; |
使彼比丘 貪著利養，不能暫捨，復欲從眼、耳、鼻、口、身、 意得方便乎。』 |
Make that bhikkhu greedy for profit and nourishment, unable to give it up temporarily, and want to obtain expediency from the eyes, ears, nose, mouth, body, and mind again. 』 |
「是時，彼佛、聲聞到時，著衣持 鉢，入村乞食。 |
"At that time, the Buddha and the Sound Hear arrived, dressed in robes and holding an alms bowl, and went to the village to beg for food. |
是時，婆羅門村人民供給比 丘衣被、飯食、床臥具、病瘦醫藥，不令有乏， 皆前捉僧伽梨，以物強施。 |
At that time, the people of the Brahmin village provided the monks with clothes, meals, beds, bedding, medicine for the sick and thin, and they all went forward to catch sangha pears and gave them to him by force without letting him go short. |
是時，彼佛與眾聲 聞說如此之法： |
At that time, the Buddha and other voices heard the Dharma: |
『夫利養者，墮人惡趣，不 令至無為之處。 |
Those who support their husbands for profit will fall into the bad realms and will not be allowed to do anything. |
汝等，比丘！莫趣想著之 心，向於利養，當念捨離； |
You, bhikkhu! Don't be interested in thinking, and focus on profit and gain, and be mindful of renunciation; |
其有比丘著利 養者，不成五分法身，不具戒德。』 |
Among them, those who are monks who are interested in profit and maintenance will not be able to divide into five parts of the dharma body and will not have moral virtue. 』 |
「是故，比 丘！未生利養之心，當使不生； |
"Therefore, bhikkhu! If the mind of profit and nourishment has not yet arisen, let it not arise; |
已生利 養之心，時速滅之。 |
The heart that has created profit and nourishment will soon be destroyed. |
如是。 |
If so. |
比丘！當作是學。」 |
Bhikkhu! Think of it as learning. " |
時，魔波旬即隱形去。 |
At this time, the demon waves disappeared. |
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. |
45.5 （五） |
45.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當行慈心，廣布慈 心； |
“Practice lovingkindness and spread lovingkindness widely; |
以行慈心，所有瞋恚之心，自當消除。 |
By practicing loving-kindness, all thoughts of anger and hatred will be eliminated. |
所 以然者，比丘當知； |
Therefore, monks should know this; |
昔 日 有鬼極為弊暴，來 在釋提桓因座上而坐。 |
In the past, a very evil and violent ghost came and sat on Shi Tihuan's seat. |
是時，三十三天極 為瞋恚： |
At that time, the thirty-three days were extremely angry: |
『云何此鬼在我主床上坐乎？』 |
"Why is this ghost sitting on my bed?" 』 |
是時， 諸天適興恚心，彼鬼遂轉端正，顏貌殊常。 |
At that time, all the heavens were filled with jealousy, and the ghost turned upright and had a normal appearance. |
爾時，釋提桓因在普集講堂上坐，與玉女 共相娛樂。 |
At that time, Shi Tihuan was sitting in the Puji Lecture Hall, entertaining the jade girl. |
是時，有天子往至釋提桓因所， 白帝釋言： |
At that time, the emperor went to Shi Tihuan's place, and Bai Di said: |
『瞿翼當知，今有惡鬼在尊座 上坐，今三十三天極懷恚怒，諸天適興恚 怒，彼鬼遂轉端正 ，顏貌勝常。』 |
"Qu Yi should know that there is an evil ghost sitting on the throne today. He is very angry and angry for the past thirty-three days. The heavens are angry and angry, and the ghost then turns upright and looks very good." 』 |
是時，釋提 桓因便作是念： |
At that time, Shi Ti Huan Yin thought: |
『此鬼必是神妙之鬼。』 |
"This ghost must be a wonderful ghost." 』 |
「是時，釋 提桓因往至彼鬼所，相去不遠，自稱姓名： |
"At that time, Shi Tihuan went to the ghost place, not far away, and called himself by his name: |
『吾是釋提桓因，諸天之主。』 |
"I am Shiti Huanyin, Lord of all heavens. 』 |
時，釋提桓因自 稱姓名時，彼惡鬼轉成醜形，顏貌可惡，是 彼惡鬼即時消滅。 |
At that time, when Shi Tihuan claimed his name, the evil ghost turned into an ugly shape and had a hateful appearance. The evil ghost was immediately destroyed. |
比丘！當以此方便，知其 行慈心而不捨離，其德如是。 |
Bhikkhu! You should use this expedient to know that if you practice kindness without abandoning it, this is the virtue of it. |
「又且，比丘！吾 昔日時，七歲之中恒修慈心，經歷七成劫、敗 劫，不往來生死，劫欲壞時，便生光音天，劫 欲成時，便生無想天上，或作梵天，統領諸 天，領十千世界，又復三十七變為釋提 桓因，又無數變為轉輪聖王。 |
"Furthermore, bhikkhu! In the past, when I was seven years old, I constantly cultivated loving-kindness. I experienced seventy-seven kalpas and failed kalpas. I did not go back and forth between birth and death. When the kalpa was about to end, the light and sound heaven was born. When the kalpa was about to be completed, there was no existence. Think of heaven, or Brahma, commanding all heavens and leading ten thousand worlds. Thirty-seven will become Shakti Huanyin, and countless more will become the wheel-turning holy king. |
比丘！以此 方便，知其行慈心，其德如是。 |
Bhikkhu! By using this expedient, one can know that one's actions are compassionate and that his virtue is like this. |
「復次，行慈心 者，身壞命終，生梵天上，離三惡道，去離八 難。 |
"Furthermore, those who practice loving-kindness will die and die, and will be reborn in Brahma heaven, free from the three evil realms, and free from the eight difficulties. |
復次，其行慈者，生中正之國。 |
Again, those who practice kindness will be born in a righteous country. |
復次，行慈 者，顏貌端正，諸根不缺，形體完具。 |
Again, those who practice kindness have a good appearance, their roots are intact, and their body is complete. |
復次，其行 慈心者，躬自見如來，承事諸佛，不樂在 家，欲得出家學道者，著三法衣，剃除鬚 髮，修沙門之法，修無上梵行。 |
Again, those who practice kindness, bow down to see the Tathagata, and serve all Buddhas. They are not happy at home. Those who want to leave home and learn the Tao should wear the three dharma robes, shave off their beards and hair, practice the Dharma of ascetics, and practice the supreme Brahma life. |
「比丘當知， 猶如金剛，人取食之，終不消化，要當下過。 |
"Bhikkhus, you should know that it is like a vajra. If a person eats it, it will not be digested. It must be passed away immediately. |
其行慈心之人，亦復如是，若如來出世，要 當作道，修無上梵行； |
The same is true for those who practice kindness. If the Tathagata comes out of the world, he should be a Taoist and practice the supreme holy life; |
生死已盡，梵行已立， 所作已辦，更不復受有，如實知之。」 |
Birth and death have ended, the holy life has been established, what has been done has been done, and there is no longer any feeling or existence, knowing it as it really is. " |
是時，尊 者阿難白佛言： |
At that time, the Venerable Ananda said to the Buddha: |
「世尊！設如來不出世時，彼 善男子不樂在家，當何所趣向？」 |
World Honored One! Suppose the Tathagata had not emerged from the world, and that good man was not happy at home. Where should he be? |
佛告阿難 曰： |
The Buddha told Ananda: |
「若如來不出時，然善男子不樂在家，自 剃鬚髮，在閑靜之處，剋己自修，即於 彼處，盡諸有漏，成無漏行。」 |
If the Tathagata does not come out, then a good man will not be happy at home. He will shave his beard and hair and practice self-denial in a quiet place. Then there, he will eliminate all outflows and achieve a conduct without outflows. |
是時，阿難白佛 言： |
At that time, Ananda said to the Buddha: |
「云何，世尊！彼人自修梵行、三乘之行，彼人 何所趣向？」 |
Why, World Honored One! That person cultivates the Brahma Life and the Three Vehicles by himself. What is his interest in doing? |
佛告阿難： |
The Buddha told Ananda: |
「如汝所言，吾恒說 三乘之行。 |
"As you said, I have always talked about the journey of the Three Vehicles. |
過去、將來三世諸佛，盡當說三 乘之法。 |
All the Buddhas of the past and future generations should preach the three vehicles. |
阿難當知，或有是時，眾生之類顏 貌壽命，轉轉減少，形器瘦弱，無復威神，多 諸瞋怒、嫉妬、恚癡、姦偽、幻惑，所行不真。 |
Ananda should know that there may be times like this when the appearance and lifespan of sentient beings gradually decreases, their bodies become thin and weak, and they lose their power. They are prone to anger, jealousy, hatred, ignorance, treachery, and delusion, and their actions are not true. |
或復 有利根捷疾，展轉諍競，共相鬪訟； |
Or it may be possible to regain the root cause of the illness, and then turn around and argue, and jointly file lawsuits against each other; |
或以手 拳、瓦石、刀杖，共相傷害。 |
Or use fists, rocks, knives and sticks to harm each other. |
是時，眾生之類執 草便成刀劍，斷斯命根。 |
At that time, the grass in the hands of living beings will turn into swords and cut off their life roots. |
其中眾生，行慈 心者無有瞋怒，見此變怪，皆懷恐懼，悉共 馳走，離此惡處，在山野之中，自然剃除 鬚髮，著三法衣，修無上梵行，剋己自修， 盡有漏心而得解脫，便入無漏境，各各自 相謂言： |
Among the sentient beings, those who practice loving-kindness have no anger. Seeing this strange change, they are all afraid. They all run away from this evil place in the mountains and wilderness. They naturally shave off their beards and hair, wear the three dharma robes, and practice the supreme holy life. , self-restraint and self-cultivation, free from any thoughts with outflows, and then enter the realm of no outflows, each saying to each other: |
『我等已勝怨家。』 |
"We have defeated the enemy. 』 |
阿難當知，彼名為 最勝。」 |
Ananda should know that he is called the most victorious. " |
是時，阿難復白佛言： |
At that time, Ananda spoke to the Buddha again: |
「彼人為在何部？ |
"Where is he from? |
聲聞部，辟支部，為佛部耶？」 |
The sravakas and pratyas are the Buddhists? " |
佛告阿難： |
The Buddha told Ananda: |
「彼 人當名正在辟支部。 |
"That person must be in the process of setting up a branch. |
所以然者，此人皆 由造諸功德，行眾善本，修清淨四諦，分別 諸法。 |
Therefore, this person has created all kinds of merits, performed good deeds, cultivated the four pure truths, and distinguished all dharmas. |
夫行善法者，即慈心是也。 |
Those who do good deeds are compassionate. |
所以然者， 履仁行慈，此德廣大。 |
Therefore, practicing benevolence and loving-kindness is a great virtue. |
吾昔著此慈仁之 鎧，降伏魔官屬，坐樹王下，成無上道，以此 方便，知慈最第一，慈者最勝之法也。 |
In the past, I wore this armor of benevolence, subdued the demon officials, sat under the king's tree, and achieved the supreme path. Using this method, I know that kindness is the first, and the way to be kind is the most victorious. |
阿 難當知，故名為最勝。 |
Ananda should know it, so it is called the most victorious. |
行慈心者，其德如是， 不可稱計。 |
The virtue of those who practice loving-kindness is such that it cannot be calculated. |
當求方便，修行慈心。 |
Seek convenience and practice loving kindness. |
如是，阿 難！當作是學。」 |
So, Ananda! Think of it as learning. " |
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. |
45.6 （六） |
45.6 (six) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者舍利弗清旦從靜室起至世 尊所，頭面禮足，在一面坐。 |
At that time, the Venerable Shariputra came from his quiet room to the Blessed One's place on Qing Dynasty. He bowed his head, face and feet, and sat on one side. |
爾時，佛告舍利 弗曰： |
At that time, the Buddha spoke to the relics and said: |
「汝今諸根清淨，顏貌與人有異，汝今 遊何三昧？」 |
Now that your faculties are pure and your appearance is different from other people's, where are you in samadhi now? |
舍利弗白佛言： |
Shariputra said to the Buddha: |
「唯然，世尊！我恒 遊空三昧。」 |
Only, World-Honored One! I am eternally wandering in the emptiness of samadhi. |
佛告舍利弗言： |
The Buddha told Shariputra: |
「善哉！善哉！舍利 弗！乃能遊於空三昧。 |
"How good! How good! Shariputra! You can swim in the samadhi of emptiness. |
所以然者，諸虛空 三昧者最為第一，其有比丘遊虛空三 昧，計無吾我、人、壽命，亦不見有眾生； |
Therefore, the samadhi of the void is the first. There is a bhikkhu who wanders in the samadhi of the void. He has no self, no one, no life span, and no living beings. |
亦復 不見諸行本末，已不見，亦不造行本； |
Also, I don’t see the origin and end of all actions, I no longer see them, and I don’t create the origin of actions; |
已無 行，更不受有； |
There is no more action, no more existence; |
已無受有，不復受苦樂之 報。 |
There is no more feeling, no more rewards of suffering and happiness. |
「舍利弗當知，我昔未成佛道，坐樹王下， 便作是念： |
"Shariputra should know that before I attained the Buddha's path, I sat under the king's tree and thought as follows: |
『此眾生類為不剋獲何法，流 轉生死不得解脫？』 |
"What kind of dharma cannot be obtained by this kind of sentient beings, who cannot be liberated in the cycle of life and death?" 』 |
時，我復作是念： |
At that time, I repeated my thoughts: |
『無有 空三昧者，便流浪生死，不得至竟解脫。 |
Those who do not have the samadhi of existence and emptiness will wander in life and death and will not be able to achieve ultimate liberation. |
有此空三昧，但眾生未剋，使眾生起想著 之念，以起世間之想，便受生死之分。 |
There is this samadhi of emptiness, but sentient beings have not conquered it, causing sentient beings to have thoughts of the world, and thus suffer the distinction between life and death. |
若 得是空三昧，亦無所願，便得無願三昧； |
If one attains the samadhi of emptiness and has no desires, he will attain the samadhi of no desires; |
以 得無願三昧，不求死此生彼，都無想念 時，彼行者復有無想三昧可得娛樂。 |
By attaining the Samadhi of No-Wish, not seeking death for this life or that, and having no thought of anything else, the practitioner will have the Samadhi of No-Wish to be entertained. |
此 眾生類皆由不得三昧故，流浪生死。』 |
All living beings like this are wandering in life and death due to lack of samadhi. 』 |
觀 察諸法已，便得空三昧，已得空三昧，便成 阿耨多羅三藐三菩提。 |
Once you observe all dharmas, you will attain the samadhi of emptiness. Having attained the samadhi of emptiness, you will achieve Anuttarasamyaksambodhi. |
當我爾時，以得空 三昧，七日七夜觀視道樹，目未曾眴。 |
At that time, having attained the samadhi of emptiness, I gazed at the Tao tree for seven days and seven nights, without ever wandering my eyes. |
舍利 弗，以此方便，知空三昧者，於諸三昧最 為第一三昧，王三昧者，空三昧是也。 |
Shariputra, with this method, you know that the samadhi of emptiness is the first samadhi among all samadhis, and the samadhi of emptiness is the king of samadhi. |
是故，舍 利弗！當求方便，辦空三昧。 |
That’s why, Shariputra! When seeking convenience, achieve empty samadhi. |
如是，舍利弗！ 當作是學。」 |
So, Shariputra! Think of it as learning. " |
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. |
45.7 （七） |
45.7 (seven) |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾千二百五十人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with a group of 1,250 great monks. |
爾時，羅閱 城中有長者名曰尸利掘，饒財多寶，金銀、珍 寶、車 璩 、馬腦，不可稱計； |
At that time, there was an elder in Luo Yue City named Shi Li Di. He had a lot of money and treasures, including gold, silver, treasures, chariots, and horse heads, all of which were incalculable. |
又且踈薄佛法，但 事外道尼乾子。 |
Moreover, he neglects the Dharma and only cares about outsiders and nuns. |
國王、大臣皆悉識知。 |
The king and ministers all know it. |
是時， 外道梵志及尼乾子，在家、出家者自誹謗，言 有我，言有我身，并六師輩皆悉運集，共 作此論： |
At that time, the heretic Brahma and nuns, lay people and monks slandered themselves, saying that there is a self, saying that there is a self, and the six teachers all gathered together and made this statement: |
「今沙門瞿曇靡事不知，有一切智，然 我等不得利養，今此沙門多得利養，要當 作方宜，使不得利養。 |
"Now the ascetic Ku Tan is ignorant of all things and has all the wisdom, but we are not able to benefit from it. Now this ascetic has gained a lot of benefit and support, so we should do it in a suitable way so that we don't have any benefit from it. |
我等當往至尸利掘 舍，教彼長者而作權宜。」 |
We should go to the graveyard and teach the elders what to do. " |
是時，外道梵志尼 乾子及彼六師往至尸利掘長者家，語長 者曰： |
At that time, the heretic Fanzhini Qianzi and the other six divisions went to the house of the elder who had dug up the body, and spoke to the elder: |
「大姓當知，汝是梵天所生，是梵天子， 多所饒益。 |
"You should know that you are born of Brahma, and you are the son of Brahma, and you will benefit a lot from me. |
汝今可往至沙門瞿曇所，愍我 等故，請沙門及比丘眾來在家祠之。 |
Now you can go to the residence of the ascetic Qutan, and out of sympathy for us, please invite the ascetics and the monks to come to the ancestral temple. |
又勅 屋中作大火坑，極燃熾火，食皆著毒，請 使來食。 |
He also ordered a large fire pit to be built in the house, which was extremely blazing and the food was poisoned. Please invite envoys to come and eat it. |
若沙門瞿曇有一切智，知三世事 者，則不受請； |
If the ascetic Kutan has all the wisdom and knows the affairs of the three worlds, he will not be invited; |
設無一切智，便當受請，將諸 弟子，盡為火所燒，天、人得安，無有火害。」 |
If you don't have all wisdom, you should accept the request and burn all the disciples with fire. Heaven and humans will be at peace and there will be no harm from fire. " |
是時，尸利掘默然，隨六師語，即出城至世尊 所，頭面禮足，持雜毒之心，白如來言： |
At that time, the body was dug up in silence, and following the words of the six masters, he left the city and went to the presence of the World Honored One. With his head, face, and feet bowed, and with a heart full of poison, he said to the Tathagata: |
「唯願 世尊及比丘僧當受我請。」 |
I only hope that the World Honored One and the bhikkhu monks will accept my invitation. |
爾時，世尊知彼 心中所念，默然受請。 |
At that time, the World-Honored One knew what was in his heart and accepted the invitation silently. |
是時，尸利掘以見如 來默然受請，便從坐起，頭面禮足，便退而 去。 |
At that time, the corpse was dug up and he saw the Tathagata silently accepting the invitation. He stood up from his seat, bowed his head and face, and then retreated. |
中道便作是念： |
The middle way is to think like this: |
「今我六師所說審諦，然沙 門不知我心中所念，必當為大火所燒。」 |
Today my six masters have spoken of the truth of judgment, but ascetics do not know what is in my heart, they will surely be burned by the fire. |
是 時，尸利掘即還家勅作大坑，燃大燒火，復 約勅辦種種飯食，皆悉著毒，復於門外 作大火坑，燃大火，又於火上施設敷床， 皆以惡毒著食中，而白： |
At that time, the corpse was dug up and a big pit was built at home, and a big fire was lit. He ordered all kinds of food to be cooked, all of which were poisoned. He then built a big pit outside the door, lit a big fire, and made a bed on top of the fire. All of them are poisonous and turn white when eaten: |
「時至。」 |
The time has come. |
爾時，世尊 以知時至，著衣持鉢，將諸比丘眾，前後 圍繞，往至彼家，又勅諸比丘僧： |
At that time, the World-Honored One, knowing that the time had come, put on his robes and held an alms bowl, surrounded all the bhikkhus from the front and back, went to that house, and gave the order to the bhikkhus: |
「諸人皆 不得先吾前行； |
"No one can go ahead of me; |
亦不得先吾前坐； |
Nor can you sit before me; |
亦復 不得先吾前食。」 |
Also, you are not allowed to eat before me. " |
是時，羅閱城中人民之類， 聞尸利掘作大火坑，又作毒食，請佛及比 丘僧。 |
At that time, Luo Yue, the people in the city, heard that the corpses had been dug up into large fire pits and eaten with poison, and they invited the Buddha and the monks. |
四部之眾悉皆涕泣： |
Everyone in the four tribes burst into tears: |
「將非害如來及 比丘僧乎？」 |
Will the Tathagata and the Bhikkhu Sangha be harmed? |
或復有至世尊所，頭面禮足，白 佛言： |
Perhaps there will be the Supreme World-Honored One again, bowing his head, face, and feet, and saying to the Buddha: |
「願世尊莫至彼長者家，又彼人作大 火坑，兼作毒食。」 |
May the World Honored One not go to that elder's house, and let that person make a big fire pit that doubles as poisonous food. |
佛告之曰： |
The Buddha told him: |
「諸人勿懷恐怖， 如來終不為他所害。 |
"Don't be afraid, everyone, for the Tathagata will never be harmed by him. |
正使閻浮里內火至梵 天，猶不能燒吾，何況此小火欲害如來，終 無此理。 |
Even if the inner fire in Jambuli reaches the Brahma Heaven, it still cannot burn me. What's more, this small fire wants to harm the Tathagata, but it has no reason. |
優婆塞知，吾無復害心。」 |
Upasaka knows that I have no intention of harming you again. " |
爾時世 尊，比丘僧前後圍遶，入羅閱城，至長者家。 |
At that time, the World Honored One, surrounded by monks and monks, entered Luo Yue City and arrived at the elder's home. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等勿先入長者家， 亦莫先食； |
"Don't go into the elder's house first, and don't eat first; |
要須如來食，然後乃食。」 |
The Tathagata needs to eat, and then he eats. " |
爾時，世 尊適舉足門閾上，爾時火坑自然化作浴池， 極為清涼； |
At that time, the World Honored One raised his feet to the threshold, and the fire pit naturally turned into a bathing pool, which was extremely cool; |
眾華滿其中，亦生蓮花，大如車 輪，七寶為莖，亦生餘蓮華，蜜蜂王遊戲其 中。 |
It is full of flowers, and there are also lotus flowers, as big as chariot wheels, with seven treasures as stems, and there are also lotus flowers, and the king of bees is playing among them. |
爾時，釋提桓因、梵天王及四天王，及乾 沓和、阿須輪，及諸閱叉、鬼神等，見火坑中 生此蓮華，各各稱慶！異音同聲，各各說曰： |
At that time, Shiti Huanyin, King Brahma and the Four Heavenly Kings, as well as Qian Dahe, Asulun, and all Yuesha, ghosts and gods, etc., saw this lotus flower growing in the fire pit, and they all celebrated! With different voices speaking in the same voice, everyone said: |
「便 為如來勝中第一。」 |
He will be the Tathagata who wins first place. |
爾時，彼長者家有種種外 道異學，集在其家。 |
At that time, the elder's family had various heretics gathered in his home. |
爾時，優婆塞、優婆夷見 如來變化已，歡喜踊躍，不能自勝。 |
At that time, Upasaka and Upasika saw that the Tathagata had changed, and they were overjoyed and unable to overcome themselves. |
外道異 學見如來變化已，甚懷愁憂。 |
Non-Buddhist scholars see that the Tathagata has changed, and are very worried. |
上虛空中諸 尊神天，散種種名華於如來身上。 |
The gods and gods in the sky above spread all kinds of famous flowers on the Tathagata. |
爾時，世尊 履虛去地四寸，至長者家。 |
At that time, the World-Honored One walked about four inches to the elder's house. |
如來舉足之處， 便生蓮華，大如車輪。 |
Wherever the Tathagata raises his feet, lotus flowers grow as big as wheels. |
爾時，世尊右迴告諸 比丘： |
At that time, the World-Honored One turned to his right and told the monks: |
「汝等，悉皆蹈此蓮花上。」 |
You all, all dance on this lotus. |
時，諸聲聞皆從 蓮華上至長者家。 |
At that time, all the voice-hearers came up from the lotus flower to the elder's house. |
爾時，世尊便說古昔之 喻說： |
At that time, the World-Honored One spoke a parable from the past: |
「我過去來，供養恒沙諸佛，承事、禮敬， 未失聖意，持是至誠之誓，使此諸坐，皆悉 牢固。」 |
I have come here to make offerings to the Buddhas of Hengsha, to serve and to pay homage, without losing my holy will. I uphold this most sincere oath, and make all these seats secure. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今聽諸比丘， 先以手 馮 座，然後乃坐，此是我之教也。」 |
Now I listen to all the bhikkhus, first use your hands to sit on the throne, and then sit down. This is my teaching. |
爾 時，世尊及諸比丘僧皆悉就座，是座下皆 生蓮華，極為芬香。 |
At that time, the World Honored One and all the monks and monks were all seated, and lotus flowers grew under their seats, which were extremely fragrant. |
是時，尸利掘見如來 如斯變化，便生斯念： |
At that time, when the corpse was dug up and saw the Tathagata changing in such a way, he thought: |
「吾為外道異學所 誤，失我人中之行，永失天路； |
"I have been misled by heretics and sects, I have lost my way among men, and I will forever lose my way to heaven; |
心意憒然，如 飲雜毒，必當趣此三惡道中。 |
A confused mind, like drinking poison, will inevitably end up in the three evil realms. |
實是如來出 世難遇。」 |
In fact, it is rare to meet the Tathagata in this world. " |
覺知此已，即時涕零，頭面禮足， 白佛言： |
When he realized this, he immediately burst into tears, bowed his head and face, and said to the Buddha: |
「唯願如來聽我悔過，改往修來。 |
"I only hope that the Tathagata will listen to my repentance and change my life. |
自知有罪，觸嬈如來。 |
Knowing that he is guilty, he offends Tathagata. |
唯願世尊受我悔 過，更不犯之。」 |
I only hope that the World-Honored One will accept my repentance and not commit any offences. " |
佛告言： |
Buddha said: |
「長者！改過捐捨本 意，乃能自知觸犯如來。 |
"Elder! If you change your original intention of donating, you will realize that you have offended the Tathagata. |
賢聖法中甚為曠 大，聽汝改過，隨法而捨； |
The Dharma of the virtuous and sages is very vast. I hear you correct your mistakes and abandon them according to the Dharma; |
我今受汝改悔，後 更莫犯。」 |
I accept your repentance now, and I will never do it again in the future. " |
如是再三。 |
So again and again. |
爾時，阿闍世王聞尸利掘 長者施大火坑，及雜毒食，欲害如來。 |
At that time, King Ajatashatu heard that the corpse was being dug up, and the elders were pouring fire into the pit and eating poisonous food, hoping to harm the Tathagata. |
聞 已，瞋恚熾盛，告群臣曰： |
After hearing this, his anger and rage became fierce and he told his officials: |
「要當消滅閻浮里 地與此人同尸利掘名字者。」 |
The land of Jambuli must be destroyed with the names of those who share the corpse with this person. |
又復阿闍 世憶如來功德已，悲泣涕零，脫天冠已， 告群臣曰： |
Again, Acharya, having remembered the Tathagata's merits and virtues, wept with tears, and having taken off his heavenly crown, he told his ministers: |
「吾今復用活為？ |
"Am I going back to work now? |
乃使如來為火 所燒，及比丘僧皆當被燒。 |
This caused the Tathagata to be burned by fire, and all the monks and monks should be burned. |
汝等速來至 長者家，觀視如來。」 |
Come to the elder's home quickly and observe the Tathagata. " |
爾時，耆婆伽王子白阿闍 世王： |
At that time, Prince Jivaga said to King Ajaja: |
「大王！勿懷愁憂，亦莫興惡想。 |
"Your Majesty, do not harbor sorrow or worry, and do not entertain evil thoughts. |
所以 然者，如來終不為他所害。 |
Therefore, the Tathagata will never be harmed by him. |
今日尸利掘 長者當為如來弟子。 |
Today, corpses are being dug up. Elders should be disciples of the Tathagata. |
唯願大王當往觀 變化。」 |
I only hope that your Majesty will go and observe the changes. " |
時，阿闍世為耆婆伽所誨喻，乘雪 山大象，尋時至尸利掘長者家，下象即至 尸利掘舍內。 |
At that time, Acharya was told by Givaka that he would ride on an elephant in the snow-capped mountains and go to the house of the elder Shilidi. The elephant would then go to the house of Shilidi. |
爾時，眾人普集門外，有八萬四 千人。 |
At that time, everyone gathered outside the gate, and there were 84,000 people. |
爾時，阿闍世王見蓮華大如車輪，歡喜 踊躍，不能自勝，並作是說： |
At that time, King Ajasaputra saw the lotus flower as big as a wheel. He jumped for joy and could not overcome himself. He said: |
「使如來恒勝眾 魔。」 |
Make the Tathagata always victorious over all demons. |
告耆婆伽王子曰： |
Tell Prince Jibaka: |
「善哉！耆婆伽！乃信如 來如斯之要。」 |
Excellent! Jivaga! This is the key to believing in the Tathagata. |
時，阿闍世王至世尊所，頭面禮 足，在一面坐。 |
At that time, King Ajasatra came to the place where the World Honored One was, and sat on one side with his head bowed, his face bowed, and his feet bowed. |
爾時，阿闍世王見如來口出 光明，亦復遍見如來顏色殊特，極懷歡喜， 不能自勝。 |
At that time, King Ajasaputra saw the light coming out of the Tathagata's mouth. He also saw the Tathagata's special color all over again. He was extremely happy and could not overcome himself. |
爾時，尸利掘長者白世尊言： |
At that time, the elder Bai Shizun who was digging up corpses said: |
「我 所設食皆悉有毒，唯願世尊小停，今當 更施食。 |
"All the food I have given you is poisonous. I only hope that the World Honored One will stop for a moment and give you more food now. |
所以然者，無令如來體有增損。」 |
Therefore, there is no increase or loss in the body of the Tathagata. " |
佛告長者： |
The Buddha told the elders: |
「如來及弟子終不為他所害，但 長者食已辦者，隨時供設。」 |
The Tathagata and his disciples will not be harmed by him in the end, but if the elders have already taken care of their food, they can make offerings at any time. |
爾時，長者手自 斟酌，行種種飯食。 |
At that time, the elder took his own hands and made various meals. |
爾時，世尊便說斯偈： |
At that time, the World Honored One said this verse: |
「至誠佛法眾， 害毒無遺餘， |
"The most sincere Buddha and Dharma have left no trace of harm. |
諸佛無有毒， 至誠佛害毒。 |
All Buddhas are not poisonous, but the sincere Buddha is poisonous. |
至誠佛法眾， 害毒無遺餘， |
The most sincere Buddha and Dharma, no poison is left behind, |
諸佛無有毒， 至誠法害毒。 |
All Buddhas are not poisonous, and the most sincere Dharma is poisonous. |
至誠佛法眾， 害毒無遺餘， |
The most sincere Buddha and Dharma, no poison is left behind, |
諸佛無有毒， 至誠僧害毒。 |
Buddhas are not poisonous, but sincere monks are poisonous. |
貪欲瞋恚毒， 世間有三毒， |
Greed, anger and poison, there are three poisons in the world, |
如來永無毒， 至誠佛害毒。 |
The Tathagata is never poisonous, and the sincere Buddha is poisonous. |
欲怒瞋恚毒， 此三世間毒， |
The poison of desire, anger, hatred, these poisons of the three worlds, |
如來法無毒， 至誠法害毒。 |
The Tathagata's Dharma is not poisonous, but the Sincere Dharma is poisonous. |
欲怒瞋恚毒， 世間有三毒， |
Desire, anger, and hatred are poisons. There are three poisons in the world. |
如來僧無毒， 至誠僧害毒。」 |
Tathagata's monks are not poisonous, but sincere monks are poisonous. " |
爾時，世尊說此語已，便食雜毒之食。 |
At that time, after the World-Honored One said this, he ate poisonous food. |
爾時， 世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等，皆莫先食，要須如來 食已，然後乃食。」 |
You all, don't eat first. You have to wait until the Tathagata has eaten, and then you can eat. |
爾時，長者手自斟酌，行種 種飲食，供養佛及比丘僧。 |
At that time, the elder took care of himself, made various kinds of food and drink, and made offerings to the Buddha and the monks. |
爾時，尸利掘長者 見如來食訖，除去鉢器，更取小座，在如來 前坐。 |
At that time, the elder who dug up the corpse saw that the Tathagata had finished eating. He took away the alms bowl, took a small seat, and sat in front of the Tathagata. |
爾時，世尊與長者及八萬四千眾說 微妙之論，所謂論者： |
At that time, the World-Honored One, together with the elders and eighty-four thousand people, preached a subtle discussion. The so-called commentators: |
施論、戒論、生天之論， 欲不淨想，淫泆大患，出要為樂。 |
The theory of giving, the theory of precepts, and the theory of regenerating heaven. If you have impure thoughts and are in great danger of sexual immorality, go out and enjoy yourself. |
如來觀彼 長者心意及八萬四千眾心開意解，無復塵 垢，諸佛世尊常所說法，苦、習、盡、道，盡與八 萬四千眾說，廣分別其行。 |
The Tathagata observes that the mind of the elder and the mind of the eighty-four thousand people are enlightened and clear, and there is no dust left. The Buddhas and World-Honored Ones always preach the Dharma, suffering, habits, exhaustion, and the path. |
爾時，眾人即於 座上，諸塵垢盡，得法眼淨，猶如新衣易染 為色。 |
At that time, everyone was sitting on their seats, all dust and dirt were gone, and their Dharma eyes were pure, just like new clothes that are easily stained with color. |
爾時，庶人亦復如是，各於坐上，以 見道跡，以見法得法，分別諸法，度諸狐 疑，得無所畏，更不事餘師，自歸佛、法、僧 而受五戒。 |
At that time, the common people will also be like this, each sitting down to see the traces of the Tao, to see the Dharma and obtain the Dharma, to distinguish the Dharma, to overcome all doubts, to be fearless, not to mention the remaining teachers, and to return to the Buddha, Dharma, and Sangha. And take the five precepts. |
爾時，尸利掘長者自知得道跡， 前白佛言： |
At that time, the elder who was digging up corpses knew that he had found the path to the truth. He came to the Buddha and said: |
「寧施如來毒，獲大果報，不與餘 外道異學甘露，更受其罪。 |
"I would rather apply Tathagata's poison and get great retribution than suffer the consequences of the nectar of other heretics and heretics. |
所以然者，我今 以毒食請佛及比丘僧，於現法中得此證 驗。 |
Therefore, I now invite the Buddha and the bhikkhus and monks to eat poisonous food, and obtain this realization in the present Dharma. |
長夜為此外道所惑，乃興斯心於如來 所，其有事外道異學者，皆墮邊際。」 |
For a long night, I was confused by other ways, and my mind was attracted by the Tathagata. I had trouble with other ways and scholars, and they all fell into the margins. " |
佛告長 者： |
The Buddha told the elders: |
「如汝所言而無有異，皆為他所誑。」 |
As you said, there is no difference. They were all deceived by him. |
爾 時，尸利掘白佛言： |
At that time, the corpse was dug up and he said to the Buddha: |
「自今已後，不復信此外 道異學，不聽諸四部之眾在家供養。」 |
From now on, I will no longer believe in other doctrines and sects, and I will not listen to the people of the four sects making offerings at home. |
佛 告長者： |
The Buddha told the elders: |
「勿作是說。 |
"Don't make a lie. |
所以然者，汝今恒 供養斯諸外士，施諸畜生，其福難量，況 復人乎？ |
So, if you continue to support these foreigners and give to animals, your blessings will be immeasurable. How about returning to the world? |
若有外道異學問曰： |
If there are heretics and different knowledge: |
『尸利掘是誰 弟子？』 |
"Who is the disciple of Shi Li Di?" 』 |
汝等云何報之？」 |
How can you repay this? " |
爾時，尸利掘即從坐 起，長跪叉手，白世尊言： |
At that moment, Corpse Li Di got up from his seat, knelt down and crossed his hands, and said to the World Honored One: |
「勇猛而解脫，今受 此人身，是第七仙人，是釋迦文弟子。」 |
Being brave and liberated, I now receive this human body. I am the seventh sage and a disciple of Sakyamuni. |
世尊 告曰： |
The World Honored One said: |
「善哉！長者！乃能說此微妙之歎。」 |
How good! Elder! You are able to express such a subtle sigh. |
爾時， 世尊重與長者說甚深之法，即時便說斯 嚫： |
At that time, the world respected the elder and said a very profound Dharma, and he immediately said: |
「祠祀火為上， 詩書頌為最， |
"Fire is the most important thing to worship in the temple, and poetry and writing are the most important thing. |
人中王為尊， 眾流海為原， |
The king among men is the most respected, and all the flowing seas are the source. |
星中月為明， 光明日為上。 |
The moon among the stars is bright, and the bright sun is above. |
上下及四方， 一切有形類， |
Above, below, and in all directions, all visible forms, |
諸天及世間， 佛為最第一， |
In all heavens and in the world, Buddha is the first. |
欲求其福者， 當供養三佛。」 |
Those who wish for their blessings should make offerings to the three Buddhas. " |
爾時，世尊說此偈已，即從坐起。 |
At that time, the World-Honored One finished speaking this verse and stood up from his seat. |
爾時，尸利 掘及諸來會聞佛所說，歡喜奉行。 |
At that time, the body was dug up and all the people came to hear what the Buddha said and followed it with joy. |
增壹阿含經卷第四十一 |
Addition to the Agama Sutra Volume 41 |
46.1 （一）結禁 |
46.1 (1) Banning |
增壹阿含經卷第四十二 |
The 42nd volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有十事功德，如來與 諸比丘說禁戒。 |
"There are ten meritorious deeds, and the Tathagata teaches the monks the prohibitions. |
云何為十？ |
Why is the cloud ten? |
所謂承事聖眾， 和合將順； |
The so-called serving the saints means harmony and harmony; |
安隱聖眾； |
Safeguard the saints; |
降伏惡人； |
subdue the wicked; |
使諸慚愧 比丘不令有惱； |
Make everyone ashamed, bhikkhu will not be upset; |
不信之人使立信根； |
Those who do not believe will establish the roots of faith; |
已 有信者倍令增益； |
Those who already believe will gain twice as much; |
於現法中得盡有漏； |
In the present Dharma, everything is lost; |
亦 令後世諸漏之病皆悉除盡； |
Also, all diseases of leakage in future generations will be eradicated; |
復令正法得 久住世； |
Restore the righteous Dharma and live in the world for a long time; |
常念思惟當何方便正法久存。 |
Always think about how convenient it is to make the Dharma last forever. |
是 謂，比丘！十法功德，如來與諸比丘而說禁 戒。 |
That’s right, bhikkhu! The Tathagata taught the monks about the merits and virtues of the Ten Dharmas and the prohibitions. |
是故，比丘！當求方便，成就禁戒，勿令 有失。 |
That’s why, bhikkhu! Seek expediency, fulfill the forbidden precepts, and do not allow any mistakes. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
46.2 （二）聖賢居 |
46.2 (2) Residence of Sages |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「聖所居之處有十 事，三世諸聖常處其中。 |
"There are ten things in the holy place, and the saints of the three generations are always in them. |
云何為十？ |
Why is the cloud ten? |
於是， 比丘！五事已除，成就六事，恒護一事， 將護四部眾，觀諸劣弱，平等親近，正向 無漏，依倚身行，心善解脫，智慧解脫。 |
So, bhikkhu! Five things have been eliminated, six things have been accomplished, one thing will be protected constantly, the four groups will be protected, observe all weaknesses, be close to each other as equals, be upright and without leakage, rely on the body and conduct, be liberated by kindness in mind, and be liberated by wisdom. |
「云 何比丘五事已除？ |
"Yun, bhikkhu, the five things have been eliminated? |
於是，比丘五結已斷。 |
Thus, the bhikkhu's five knots have been severed. |
如 是五事已除。 |
In this case, the five things have been eliminated. |
「云何比丘成就六事？ |
"How can a bhikkhu achieve six things? |
於是，比 丘承六重之法。 |
Therefore, the bhikkhu adheres to the six-layered method. |
如是比丘成就六事。 |
Thus the bhikkhu accomplished six things. |
「云何 比丘恒護一事？ |
"Why do you think Bhikkhu always protects you? |
於是，比丘恒護於心，有漏、 無漏、有為、無為，至涅槃門。 |
Therefore, the bhikkhu constantly protects the mind, whether there is outflow or not, whether it is conditioned or unconditioned, until he reaches the door of Nirvana. |
如是比丘恒護 一事。 |
Such a bhikkhu always protects this matter. |
「云何比丘將護四部之眾？ |
"How can a bhikkhu protect the people of the four tribes? |
於是，比丘 成就四神足。 |
Thus, the bhikkhu attained the four divine feet. |
如是便為將護四部之眾。 |
In this way, he will protect the people of the four tribes. |
「云 何比丘觀於劣弱？ |
"Yun, how can a bhikkhu consider the inferior or the weak? |
於是，比丘生死眾行已 盡。 |
Thus, the bhikkhu's activities in life and death have been completed. |
如是比丘，平等親近，於是，比丘三結 已盡，是謂比丘平等親近。 |
If the monks are equal and close to each other, then the three knots of monks have been completed. This means that the monks are equal and close to each other. |
「云何比丘正向 無漏？ |
"How can a bhikkhu be upright and have no leaks? |
於是，比丘除去憍慢。 |
Then the bhikkhu got rid of his conceit. |
如是比丘正向 無漏。 |
Such a bhikkhu is upright and has no leakage. |
「云何比丘依倚身行？ |
"How can a bhikkhu rely on his body to walk? |
於是，比丘無明 已除。 |
Thus, the bhikkhu's ignorance is eliminated. |
如是比丘依倚身行。 |
Such a monk relies on his body to walk. |
「云何比丘心善 得解脫？ |
"How can a bhikkhu with a kind heart be liberated? |
於是，比丘愛已除盡。 |
Thus, the love of monks has been eliminated. |
如是比丘心 善得解脫。 |
Such a bhikkhu has a good mind and is liberated. |
「云何比丘智慧解脫？ |
"How can a bhikkhu achieve liberation through wisdom? |
於是，比丘 觀苦諦，習、盡、道諦，如實知之。 |
Then the bhikkhu meditates on the truth of suffering, the truth of practice, cessation, and path, and knows it as it really is. |
如是比丘智 慧解脫。 |
Such a bhikkhu is liberated by wisdom. |
「是謂，比丘！聖賢十事所居之處。 |
"That is to say, bhikkhu! The place where the ten saints and sages reside. |
昔日 賢聖亦居此處，以居方居。 |
In the past, sages and sages also lived here. |
是故，比丘！念除 五事，成就六法，守護一法，將護四部之眾， 觀察劣弱，平等親近，正向無漏，依猗身 行，心得解脫，智慧解脫。 |
That’s why, bhikkhu! Mindfulness eliminates five things, achieves six dharma, protects one dharma, protects all four groups, observes the weak and the weak, approaches as an equal, has no leakage in the positive direction, relies on the body and conducts, the mind will be liberated, and the wisdom will be liberated. |
如是，比丘！當作是 學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
46.3 （三）力 |
46.3 (3) Force |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「如來成就十力，自 知為無著，在大眾中能師子吼，轉於無上 梵輪而度眾生。 |
"The Tathagata has achieved the ten powers, knows himself to be unattached, can teach the disciples in the crowd, and turns the supreme Brahma wheel to save all living beings. |
所謂此色，此色習，此色盡， 此色出要，觀此痛、想、行、識，識習，識盡，識出 要，因是有是，此生則生，無明緣行，行緣 識，識緣名色，名色緣六入，六入緣更樂，更 樂緣痛，痛緣愛，愛緣受，受緣有，有緣死， 死緣愁、憂、苦、惱，不可稱計。 |
The so-called color, this color habit, this color exhaustion, this color comes out of the key point, observe this pain, thought, action, consciousness, consciousness habit, consciousness exhaustion, recognize the key point, because this is what it is, this life is born, and it is caused by ignorance. , formations are conditioned by consciousness, consciousness is conditioned by name and form, name and form are conditioned by the six senses, the six senses are conditioned by happiness, greater joy is conditioned by pain, pain is conditioned by love, love is conditioned by feeling, there is conditioned by feeling, death is conditioned by death, death is conditioned by sorrow, worry, pain, Annoyed, can't be calculated. |
因此五陰之身， 有此習法，此滅則滅，此無則無，無明盡行 盡，行盡識盡，識盡名色盡，名色盡六入盡，六 入盡更樂盡，更樂盡痛盡，痛盡愛盡，愛盡 受盡，受盡有盡，有盡死盡，死盡愁、憂、苦、惱 皆悉除盡。 |
Therefore, the body of the five yins has this habit. If this disappears, it will disappear. If this does not exist, it will be nothing. Ignorance will be exhausted. Actions will be exhausted. Actions will be exhausted. Consciousness will be exhausted. Consciousness will be exhausted. Name and form will be exhausted. Name and form will be exhausted. Six senses will be exhausted. Six senses will be exhausted. All the happiness, all the pain, all the pain, all the love, all the love, all the suffering, all the suffering, all the death, all the sorrow, sorrow, suffering, and annoyance are all gone. |
「比丘當知，我法甚為廣大，無崖 之底，斷諸狐疑，安隱處正法。 |
"Bhikkhus, you should know that my Dharma is very vast and has no bottom. I will cut off all doubts and practice the Dharma in peace. |
若善男子、善 女人，勤用心不令有缺，正使身體枯壞，終 不捨精進之行，繫意不忘。 |
If a good man or a good woman is diligent and diligent, her body will wither away, but she will never give up on her diligent pursuit, and her mind will not forget it. |
修行苦法，甚 為不易，樂閑居之處，靜寂思惟，莫捨頭 陀之行，如今如來現在善修梵行。 |
It is not easy to practice the bitter Dharma. I am happy to live in a leisurely place, meditate quietly, and never give up on the journey of Tutu. Now the Tathagata is now practicing the Brahma life well. |
是故，比丘！ 若自觀察時，思惟微妙之法，又當察二義， 無放逸行，使成果實，至甘露滅盡之處。 |
That’s why, bhikkhu! When observing oneself, one should meditate on the subtle dharma, and observe the two meanings, without hesitating, so that it will bear fruit until the nectar is exhausted. |
若 當受他供養衣被、飲食、床臥具、病瘦醫藥，不 唐其勞，亦使父母得其果報，承事諸佛，禮 敬供養。 |
If one should accept his offerings of clothes, food, bed, bedding, and medicine for sickness and weight loss, one should not neglect one's efforts, and one's parents will also receive the rewards, serve all the Buddhas, and make offerings with respect. |
如是，比丘！當如是學。」 |
So, bhikkhu! Learn like this. " |
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. |
46.4 （四）力 |
46.4 (4) Force |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「如來成十種力，得 四無所畏，在大眾中能師子吼。 |
"The Tathagata has developed ten kinds of power, acquired four kinds of fearlessness, and is able to shout like a disciple in the crowd. |
云何為十 力？ |
What are the ten powers? |
於是，如來是處如實知之，非處如實知 之。 |
Therefore, the Tathagata knows where he is and where he is not. |
「復次，如來處所，知他眾生因緣處所受 其果報。 |
"Furthermore, wherever the Tathagata is, he knows where all sentient beings will receive their consequences. |
「復次，如來知若干種界、若干種持、若 干種入，如實知之。 |
"Furthermore, the Tathagata knows certain realms, certain upholdings, and certain entrances, and he knows them as they really are. |
「復次，如來若干種解脫、 無量解脫，如實知之。 |
"Furthermore, the Tathagata knows the various kinds of liberation and the immeasurable liberation as they really are. |
「復次，如來知他眾生 智慧多少，如實知之。 |
"Again, the Tathagata knows how wise other sentient beings are, and he knows it as it really is. |
「復次，如來知他眾生 心中所念，如實知之： |
"Again, the Tathagata knows what is in the minds of other sentient beings and knows it as it really is: |
有欲心知有欲心， 無欲心知無欲心； |
The desiring mind knows the desiring mind, the desiring mind knows the desiring mind; |
有瞋恚心知有瞋恚 心，無瞋恚心知無瞋恚心； |
If you have an angry mind, you will know that you have an angry mind; if you have a mind without anger, you will know that you have a mind without anger; |
有愚癡心知 有愚癡心，無愚癡心知無愚癡心； |
There is ignorance and delusion, and there is ignorance and delusion, and there is no ignorance and delusion, and there is no ignorance and delusion; |
有 愛心知有愛心，無愛心知無愛心； |
If you have love, you know there is love; if you don’t have love, you know there is no love; |
有受 心知有受心，無受心知無受心； |
The mind with feeling knows that there is feeling, the mind without feeling knows that there is no feeling; |
亂心知 有亂心，無亂心知無亂心； |
If you have a chaotic mind, you will know if you have a chaotic mind; if you don’t have a chaotic mind, you will know that there is no chaotic mind; |
散心知有散 心，無散心知無散心； |
If you have a distracted mind, you will know that there is a distracted mind; if you don’t have a distracted mind, you will know that there is no distracted mind; |
少心知有少心， 無少心知無少心； |
A little mind knows that there is a little mind; a little mind knows that there is no less mind; |
廣心知有廣心，無廣 心知無廣心； |
A broad mind knows that there is a broad mind, but there is no broad mind. A wide mind knows that there is no broad mind; |
無量心知無量心，有量心知 有量心，如實知之。 |
The immeasurable mind knows the immeasurable mind, the measurable mind knows it. The measurable mind knows it as it really is. |
定心知有定心，無 定心知無定心； |
Know that there is a centered mind, and know that there is no centered mind; know that there is no centered mind; |
解脫心知解脫心，無解脫 心知無解脫心。 |
The mind of liberation knows that there is no mind of liberation. The mind of mind knows that there is no mind of liberation. |
「復次，如來盡知一切所趣 心之道，或一二生、三生、四生、五生、十生、五十 生、百生、千生、億百千生、無量生、成劫、敗劫、無 數成敗劫中，我昔生彼處，名是，字是，食如 此之食，受其苦樂，壽命長短，死此生彼，彼 死生此。 |
"Furthermore, the Tathagata fully knows the path of all the interests of the mind, whether it is one, two, three, four, five, ten, fifty, a hundred, a thousand, hundreds of thousands, countless, or During kalpas, kalpas of failure, and countless kalpas of success and failure, I was born in that place, whose name is this, and whose name is this. I ate such food, suffered its joys and sorrows, lived long and short, died here and there, and that death was born here. |
自憶如是無數宿命之事。 |
Remembering such countless fateful things. |
「復次，如 來知眾生生死之趣，以天眼觀眾生之類， 善色、惡色、善趣、惡趣，隨行所種，皆悉知之。 |
"Furthermore, the Tathagata knows the fate of life and death of all living beings. With his celestial eyes, he observes life, good form, evil form, good destinies, and bad destinies. He knows them all according to his actions. |
或復眾生身、口、意行惡，誹謗賢聖，造邪見 業，身壞命終，生地獄中； |
Or if a sentient being commits evil acts with body, speech, or mind, slanders sages, creates evil views, and ends up in hell after physical destruction; |
或復眾生身、口、意行 善，不誹謗賢聖，恒行正見，身壞命終，生善 處天上，是謂名為天眼清淨，觀眾生類所趣 之行。 |
Or if sentient beings perform good deeds in body, speech, and mind, do not slander saints and sages, always practice right views, and when the body is destroyed and die, good deeds will be born in heaven. This is called the pure eyes of heaven, and the conduct of observing the interests of living beings. |
「復次，如來有漏盡，成無漏心解脫、智慧 解脫； |
"Again, the Tathagata has eliminated all outflows and achieved liberation with a mind without outflows and liberation with wisdom; |
生死已盡，梵行已立，所作已辦，更不 復受有，如實知之。 |
Birth and death have ended, the holy life has been established, and what has been done has been accomplished. There is no longer any need to experience existence and to know it as it really is. |
是謂如來有此十力，名 為無著，得四無所畏，在大眾中作師子 吼，轉於梵輪。 |
This means that the Tathagata has these ten powers, which are called non-attachment. He has attained the four fearless powers, roars like a master in the crowd, and turns the Brahma wheel. |
「云何如來得四無所畏？ |
"How come Yun is so fearless? |
欲言 如來成等正覺，若有眾生，欲言知者，則無 此處； |
If there are sentient beings who wish to speak of the Tathagata's attainment of perfect enlightenment, there will be no place for them. |
若復有沙門、婆羅門欲來誹謗佛，不 成等正覺者，則無此處； |
If there are any more ascetics and brahmans who want to come and slander the Buddha, there will be no place for those who cannot achieve perfect enlightenment. |
以無此處，則獲 安隱。 |
If there is no place here, you will find peace and tranquility. |
「然我今日欲言已盡有漏，設復有沙 門、婆羅門、天、若魔天來，欲言未盡有漏者， 則無此處； |
"However, I have already exhausted everything I want to say today. Suppose there are ascetics, brahmanas, and gods. If the demon gods come and there are loopholes before everything I want to say, there will be no place here. |
以無此處，則獲安隱。 |
If there is no place here, you will find peace and tranquility. |
「復次，我所 說法，賢聖得出要者，如實盡於苦際。 |
"Again, as I say, the wise and sages who attain the important truth will truly end up in suffering. |
設 有沙門、婆羅門、天、若魔天來，欲言未盡苦 際者，無此處； |
Suppose there are ascetics, brahmins, gods, and demons coming from heaven who want to talk about the end of suffering, but there is no place here; |
以無此處，則獲安隱。 |
If there is no place here, you will find peace and tranquility. |
「復次，我 所說內法者、墮惡趣者，設復有沙門、婆羅 門來，欲言非者，則無此處。 |
"Furthermore, what I have said about the internal dharma and those who fall into the lower realms, if some ascetics or brahmans come and want to talk about their wrongs, they will not be here. |
是謂，比丘！如來 有四無所畏。 |
That’s right, bhikkhu! The Tathagata has four things to fear. |
「設有外道異學言： |
"There are heretical sayings: |
『彼沙門瞿 曇！有何等之力，有何無畏，自稱無著最尊？』 |
"That Samana Tan!" How powerful, how fearless, claiming to be the most noble of all? 』 |
汝等當持此十力往報之。 |
You should use these ten powers to repay me. |
設復外道異學 重作是說： |
Let's rewrite heretics and hereditary teachings and say: |
『我等亦成就十力。』 |
"We have also achieved the ten powers. 』 |
汝等比丘復 當問曰： |
You monks will ask again: |
『汝有何十力？』 |
"What are your ten powers?" 』 |
是時，外道異學則不 能報也，遂增其惑。 |
At this time, heretics and different schools cannot repay, thus increasing their confusion. |
所以然者，我終不見 沙門、婆羅門自稱言得四無所畏，除如來 者。 |
Therefore, I will never see any recluse or brahmin claiming to have the four fearless qualities except the Tathagata. |
是故，比丘！當求方便，成十力、四無所畏。 |
That’s why, bhikkhu! You should seek expediency to achieve the ten powers and the four fearlessnesses. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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! |
46.5 （five） 十念 |
46.5 (five) ten thoughts |
(missing) |
(missing) |
46.6 （六）十念 |
46.6 (6) Ten Thoughts |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「親近國家有十非 法。 |
"It is illegal to be close to the country. |
云何為十？ |
Why is the cloud ten? |
於是國家起謀害心欲殺 國王，緣此陰謀，王致命終。 |
So the country plotted to kill the king, but due to this conspiracy, the king died. |
彼人民類便作 是念： |
The people then thought: |
『此沙門、道士數來往返，此必是沙門所 為。』 |
"There are several ascetics and Taoist priests coming and going. This must be the ascetic's doing." 』 |
是謂初非法親國之難。 |
This refers to the difficulty of illegally joining the country at the beginning. |
「復次，大臣叛逆為 王所收，皆取害之。 |
"Again, the rebellious ministers were captured by the king and harmed them all. |
是時，人民便作是念： |
At that time, the people thought: |
『此 沙門、道士數來往返，此必是沙門所為。』 |
"There are several ascetics and Taoist priests coming and going. This must be the ascetic's doing." 』 |
是謂 第二非法入國之難。 |
This is the second difficulty in entering the country illegally. |
「復次，國家亡失財寶。 |
"Again, the country lost its treasure. |
時，收藏人復生此念： |
At that time, the collector suddenly thought: |
『今此寶物我恒守護，更 無餘人來入此者，必沙門取之。』 |
"Now I will always protect this treasure. If there is no one left to come here, the ascetics will take it." 』 |
是謂沙門 第三非法入國之難。 |
This is the third difficulty for ascetics to illegally enter the country. |
「復次，國王女年在盛 時，猶未出適，身便懷妊。 |
"Again, when the king's daughter was still in her prime, she became pregnant before she was fit. |
是時，人民作是 念： |
At this time, the people should do this: |
『此中更無餘人往返，必沙門所為。』 |
"There is no one left here to go back and forth, it must be the doings of the ascetics." 』 |
是謂 第四非法親國之難。 |
This is called the fourth difficulty of illegal patriotic loyalty. |
「復次，國王身抱重患， 中他人藥。 |
"Again, the king was seriously ill and was poisoned by someone else's medicine. |
是時，人民復作是念： |
At this time, the people repeated their thoughts: |
『其中更無 餘人，此必是沙門所為。』 |
"There is no one left among them. This must have been done by the ascetics." 』 |
是謂第五非法親國 之難。 |
This is called the fifth illegal patriotic difficulty. |
「復次，國王、大臣各共競諍，共相傷害。 |
"Again, kings and ministers all compete and harm each other. |
是時，人民便作是念： |
At that time, the people thought: |
『此諸大臣本共和合，今 共競諍，此非餘人所為，必是沙門、道士。』 |
"These ministers were originally in harmony, but now they are competing and arguing. This is not the work of others, it must be the ascetics and Taoist priests." 』 |
是 謂第六非法親國之難。 |
This is called the sixth difficulty of illegal patriotic attachment. |
「復次，二國共鬪，各 爭勝餘，人民便作是念： |
"Again, when the two countries are fighting together and each is fighting for victory, the people will think like this: |
『此沙門、道士數來 在內，必是沙門所為。』 |
"There are several ascetics and Taoist priests here. It must have been done by the ascetics." 』 |
是謂第七非法親國 之難。 |
This is called the seventh illegal patriotic difficulty. |
「復次，國王本好惠施，與民分財，後便 悋悔，不肯惠施。 |
"Furthermore, the king originally liked to give charity and share wealth with the people, but later he regretted it and refused to give charity. |
是時，人民各生斯念： |
At this time, people all have their own thoughts: |
『我等國 主本喜惠施，今復慳貪無惠施心，此必沙門 所為。』 |
"The Lord of our country originally liked to give charity, but now he is greedy and greedy and has no intention to give charity without benefit. This must be done by the ascetics." 』 |
是謂第八非法親國之難。 |
This is called the eighth difficulty of illegally patriotic. |
「復次，國王恒 以正法，取民財物，後復非法取民財寶。 |
"Again, the king always takes the people's property according to the righteous law, but then he takes the people's property illegally. |
是 時，人民各生斯意： |
At this time, the people have their own business: |
『我等國主本以法取民 財寶，今復以非法取民財寶，此必沙門所 為。』 |
"Our lord used to take the people's treasures according to the law, but now he takes the people's treasures illegally. This must be done by the ascetics." 』 |
是謂第九非法親國之難。 |
This is called the ninth difficulty of illegally patriotic. |
「復次，國土人 民普得疫病，皆由宿緣。 |
"Again, the common diseases among the people in this land are due to fate. |
是時，人民各生斯 念： |
At this time, the people all have their own thoughts: |
『我等昔日無復疾病，今各得患，死者盈 路，必是沙門呪術所致。』 |
"In the past, we had no disease, but now we are suffering from various diseases. The dead people are filling the road, which must be caused by the magic of the ascetics." 』 |
是謂第十非法親 國之難。 |
This is called the tenth difficulty of illegal patriotic loyalty. |
「是謂，比丘！十非法入國之難。 |
"That's right, Bhikkhu! It's extremely difficult to enter the country illegally. |
是故， 比丘！莫復生心親近國家。 |
That’s why, bhikkhu! Don't be too close to the country. |
如是，比丘！當 作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
46.7 （七）無罣礙 |
46.7 (7) No trace |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若國王成就十法 者，不得久存，多諸盜賊。 |
"If a king fulfills the ten dharma, he will not be able to survive for long and will be aggravated by thieves. |
云何為十？ |
Why is the cloud ten? |
於時 國王慳貪，以小輕事，便興瞋恚，不觀義 理。 |
At that time, the king was greedy and became angry and angry because of trivial matters. He did not understand justice. |
若王成就初法，則不得久存，國饒盜 賊。 |
If the king achieves the first law, it will not last long and the country will be open to thieves. |
「復次，彼王貪著財物，不肯庶幾，是謂國 王成就此二法，則不得久存。 |
"Furthermore, the king is greedy for money and refuses to be a concubine. This means that if the king achieves these two things, he will not be able to survive for a long time. |
「復次，彼王不 受人諫，為人暴虐，無有慈心，是謂第三法， 不得久存。 |
"Again, that king does not accept remonstrance, is violent, and has no compassion. This is called the third dharma and will not last long. |
「復次，彼王枉諸人民，橫取繫閉， 在牢獄中，無有出期，是謂第四法，不得 久存。 |
"Again, that king wronged all the people, seizing and imprisoning them. He was imprisoned with no hope of escape. This is called the fourth law and cannot last long. |
「復次，國王非法相，佐不案正行，是謂 五法，不得久存。 |
"Furthermore, if the king is not acting as a minister, and his support is not correct, this is called the Five Dharma, and it will not last long. |
「復次，彼王貪著他色，遠離 己妻，是謂彼王成就六法，不得久存。 |
"Again, the king is greedy for other people's sex and stays away from his wife. This means that the king has achieved the six dharma and will not last long. |
「復 次，國王好喜嗜酒，不理官事，是謂成就七 法，不得久存。 |
"Furthermore, the king is fond of drinking and ignores official affairs. This means that he who has achieved the seven dharma will not be able to survive for a long time. |
「復次，國王好喜歌舞戲樂，不 理官事，是謂第八法，不得久存。 |
"Furthermore, the king loves to sing, dance, and play music, and ignores official affairs. This is called the eighth law and will not last long. |
「復次，國王 恒抱長患，無有強健之日，是謂第九之法， 不得久存。 |
"Again, the king is constantly suffering from constant troubles and never becomes strong. This is called the ninth law and cannot last long. |
「復次國王不信忠孝之臣，翅羽 尠少，無有強佐，是謂國王成就此十法，不 得久存。 |
"Furthermore, the king does not trust his loyal and filial ministers, has few wings and feathers, and has no strong assistants. This means that the king who has achieved these ten methods will not be able to survive for a long time. |
「今比丘眾亦復如是，若成就十法， 不增善本功德，身壞命終，入地獄中。 |
"Now, the same is true for monks. If you accomplish the ten dharma and do not increase your good merits, your body will be destroyed and you will end up in hell. |
何謂 十法？ |
What are the Ten Dharmas? |
於是，比丘不持禁戒，亦無恭恪之心， 是謂比丘成就初法，不得究竟有所至到。 |
Therefore, the bhikkhu does not observe the precepts and has no reverence to observe them. This means that the bhikkhu has achieved the initial Dharma and cannot reach the final level. |
「復次，比丘不承事佛，不信真言，是謂比丘 成就第二之法，不得久住。 |
"Furthermore, if a bhikkhu does not serve the Buddha and does not believe in the truth, this means that a bhikkhu who has achieved the second dharma will not be able to stay for a long time. |
「復次，比丘不承 事法，漏諸戒律，是謂比丘成就第三之法， 不得久住。 |
"Furthermore, if a bhikkhu does not follow the Dharma and neglects the precepts, this means that if a bhikkhu achieves the third Dharma, he will not be able to stay for a long time. |
「復次，比丘承事聖眾，恒自卑意， 不信彼受，是謂比丘成就第四之法，不得 久住。 |
"Furthermore, when a bhikkhu serves the saints, he always feels inferior to himself and does not believe in his teachings. This means that a bhikkhu who has accomplished the fourth method cannot stay for a long time. |
「復次，比丘貪著利養，心不放捨，是謂 比丘成就第五之法，不得久住。 |
"Furthermore, a bhikkhu is greedy for gain and gain, and his heart is not willing to give up. This means that a bhikkhu who has achieved the fifth method will not be able to stay for a long time. |
「復次，比丘 不多學問，不勤加誦讀翫習，是謂比丘成 就六法，不得久存。 |
"Furthermore, if a bhikkhu does not have much knowledge and does not diligently recite and practice, this means that the bhikkhu who has achieved the Six Dharmas will not be able to survive for a long time. |
「復次，比丘不與善知 識從事，恒與惡知識從事，是謂比丘第七 之法，不得久存。 |
"Furthermore, if a bhikkhu does not engage with good knowledge, but always engages with evil knowledge, this means that the seventh dharma of a bhikkhu will not last long. |
「復次，比丘恒喜事役，不念 坐禪，是謂第八之法，不得久存。 |
"Furthermore, if a bhikkhu is always happy with his duties and does not think about sitting in meditation, this is the eighth method that cannot last long. |
「復次，比丘 復著算數，返道就俗，不習正法，是謂比丘 第九之法，不得久存。 |
"Again, if a bhikkhu repeats arithmetic, returns to the path and follows the secular world, and does not practice the correct Dharma, this means that the ninth Dharma of the bhikkhu will not last long. |
「復次，比丘不樂修梵 行，貪著不淨，是謂比丘第十之法，不得久 存。 |
"Furthermore, if a bhikkhu is not willing to practice the holy life and is greedy and impure, this means that the tenth dharma of a bhikkhu will not last long. |
是謂，比丘！成就此十法者，必墮三惡趣， 不生善處。 |
That’s right, bhikkhu! Those who achieve these ten dharma will surely fall into the three lower realms and will not be able to achieve good destinies. |
「若國王成就十法，便得久住於 世。 |
"If the king fulfills the ten dharma, he will be able to live in this world for a long time. |
云何為十？ |
Why is the cloud ten? |
於是，國王不著財物，不興 瞋恚，亦復不以小事起怒害心，是謂第一 之法，便得久存。 |
Therefore, the king will not be concerned about wealth, will not be angry, and will no longer be angry or harmful about small things. This is called the first law, and it will last for a long time. |
「復次，國王受群臣諫，不逆 其辭，是謂成就第二之法，便得久存。 |
"Again, if the king accepts the advice of his ministers and does not go against what he says, this means that if he achieves the second method, he will last for a long time. |
「復次， 國王常好惠施，與民同歡，是謂第三。 |
"Again, the king is always good at giving and rejoicing with the people. This is the third level. |
「以 法取物，不以非法，是謂第四之法，便得久 存。 |
"Acquisition by law, not by law, is called the fourth law, and it will last for a long time. |
「復次，彼王不著他色，恒自守護其妻，是 謂成就第五之法，便得久存。 |
"Furthermore, the king does not care about others and always protects his wife. This means that he has achieved the fifth method and will last for a long time. |
「復次，國王亦 不飲酒，心不荒亂，是謂成就第六之法，便 得久存。 |
"Furthermore, the king also does not drink alcohol and his mind is not disordered. This means that if he achieves the sixth method, he will last for a long time. |
「復次，國王亦不戲笑，降伏外敵，是 謂成就第七之法，便得久存。 |
"Furthermore, the king will not laugh at him, and he will subjugate foreign enemies. This means that he who has achieved the seventh method will be able to survive for a long time. |
「復次，國王案 法治化，終無阿曲，是謂成就第八之法，便 得久存。 |
"Furthermore, if the king's case is governed by law, there will be no Aqu in the end. This means that if the eighth law is achieved, it will last for a long time. |
「復次，國王與群臣和睦，無有竟 爭，是謂成就第九之法，便得久存。 |
"Furthermore, if the king and his ministers are in harmony and have no competition, this means that the ninth method will be achieved and it will last for a long time. |
「復次， 國王無有病患，氣力強盛，是謂第十之法， 便得久存。 |
"Furthermore, if the king is free from illness and has strong strength, this is called the tenth method, and he will be able to survive for a long time. |
若國王成就此十法者，便得 久存，無奈之何。 |
If the king accomplishes these ten dharma, he will be able to survive for a long time without any help. |
「比丘眾亦復如是，若成 就十法者，如屈伸臂頃，便生天上。 |
"The same is true for all the monks. If a person achieves the ten dharma, he will be reborn in heaven just as long as he bends and stretches his arms. |
云 何為十？ |
Cloud What is ten? |
於是，比丘奉持禁戒，戒德具足，不 犯正法，是謂比丘成就此初法，身壞命 終，生善處天上。 |
Therefore, if a bhikkhu observes the fasting precepts, possesses good moral character, and does not violate the righteous Dharma, it means that the bhikkhu has achieved this primary dharma, his body will be destroyed and his life will end, and he will be reborn in a good place in heaven. |
「復次，比丘於如來所，有恭 敬之心，是謂比丘成就此第二法，得生善 處。 |
"Furthermore, if a bhikkhu shows respect to the Tathagata, this means that the bhikkhu has accomplished this second method and will be reborn in a good place. |
「復次，比丘順從法教，一無所犯，是謂比 丘成就第三之法，得生善處。 |
"Furthermore, if a bhikkhu obeys the teachings and commits no crime, this means that the bhikkhu has accomplished the third dharma and will be reborn in a good place. |
「復次，比丘恭 奉聖眾，無有懈惰之心，是謂成就第四之 法，得生天上。 |
"Furthermore, when a monk serves the saints respectfully without any laziness, this means that he has achieved the fourth method and is reborn in heaven. |
「復次，比丘少欲知足，不著利 養，是謂比丘第五之法，得生天上。 |
"Furthermore, a bhikkhu is content with few desires and has no interest in profit and nourishment. This is the fifth way for a bhikkhu to be reborn in heaven. |
「復次， 比丘不自用意，恒隨戒法，是謂成就第六 之法，生於善處。 |
"Furthermore, a bhikkhu who does not use his own intention but always follows the precepts means that he has achieved the sixth method and is born in a good place. |
「復次，比丘不著事務，常喜 坐禪，是謂成就第七之法，得生天上。 |
"Furthermore, a bhikkhu who is not concerned with any affairs and is always happy to sit in meditation means that he has achieved the seventh method and is reborn in heaven. |
「復 次，比丘樂閑靜之處，不在人間，是謂成 就第八之法，生於善處。 |
"Furthermore, the place where a bhikkhu enjoys leisure and tranquility is not in the human world. This means that the eighth method of attainment is born in a good place. |
「復次，比丘不與 惡知識從事，常與善知識從事，是謂成 就第九之法，得生善處。 |
"Furthermore, a bhikkhu should not associate with evil teachers, but always associate with good teachers. This means that he has achieved the ninth method and will be reborn in a good place. |
「復次，比丘常修梵 行，離於惡法，多聞學義，不失次敘。 |
"Furthermore, a bhikkhu always practices the holy life, stays away from evil dharma, listens to the teachings frequently, and never loses track of the teachings. |
如 是比丘成就十法者，如屈伸臂頃，生善 處天上。 |
Such a bhikkhu who has accomplished the ten dharmas will be able to achieve good deeds in the heavens just as he bends and stretches his arms. |
「是謂，比丘！非法之行入地獄者，當 念捨離； |
"That is to say, bhikkhu! Those who enter the hells by illegal means should think of renunciation; |
十正法之行，當共奉修。 |
The ten righteous practices should be practiced together. |
如是，比丘！ 當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
46.8 （八）十論 |
46.8 (8) Ten Essays |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
是時，眾多比丘 時到，著衣持鉢，入羅閱城乞食。 |
At that time, many monks arrived, dressed in robes and carrying alms bowls, and entered Luoyue City to beg for food. |
是時，眾 多比丘便作是念： |
At that time, many monks thought: |
「我等入城乞食，日猶故 早，我等可至外道異學，與共論議。」 |
We go to the city to beg for food. It's still early in the morning. We can go to the heretics and discuss things with others. |
是時，眾 多比丘便至外道異學所。 |
At that time, many monks went to the heretic schools. |
時，諸外道遙見諸 沙門來，各各自謂言： |
At that time, the outsiders saw the ascetics coming from afar, and each of them said: |
「各各寂寞，勿有高聲 語言，沙門瞿曇弟子今來此間； |
"Everyone is lonely, don't speak loudly, the disciples of the ascetic Qutan are here now; |
然沙門之法， 稱譽寂寞之人，令知我等正法，不亂有 亂。」 |
However, the Dharma of the ascetics praises lonely people so that they know that our correct Dharma will not lead to chaos. " |
爾時，眾多比丘便至外道異學所，共相問 訊，在一面坐。 |
At that time, many bhikkhus came to the heretic school, asked each other, and sat together. |
爾時，外道問諸比丘： |
At that time, the heretics asked the monks: |
「汝等，沙 門瞿曇與諸弟子說此妙法，是諸比丘盡 解一切諸法而自遊戲不干？ |
"You guys, when the ascetic Kotan taught this wonderful Dharma to his disciples, the bhikkhus completely understood all the Dharmas and stopped playing games? |
我等亦復與 諸弟子說此妙法而自遊戲。 |
We also explained this wonderful method to our disciples and played with them. |
我之所說，與 汝有何等異？ |
How is what I said different from yours? |
有何差別？ |
What's the difference? |
說法戒教一類無 異。」 |
There is no difference between Dharma and precepts. " |
是時，眾多比丘聞外道異學所說，亦不 稱善，復非言惡，即從坐起，各退而去。 |
At that time, many bhikkhus heard what the heretics said, neither saying it was good nor bad, so they stood up from their seats and retreated away. |
是 時，眾多比丘自相謂言： |
At that time, many bhikkhus said to each other: |
「我等當持此義，往 白世尊。 |
"We must uphold this principle and go to the World Honored One. |
若如來有所說者，我當念奉行。」 |
If the Tathagata has something to say, I will take it seriously and follow it. " |
爾 時，眾多比丘入羅閱城乞食已，還至房中， 收攝衣鉢，往至世尊所，頭面禮足，住在一 面。 |
At that time, many bhikkhus had entered Luoyue City to beg for food. They returned to their rooms, collected their robes and bowls, and went to the residence of the Blessed One. They bowed their heads, faces, and feet, and lived on one side. |
爾時，眾多比丘以此緣本，盡向如來說 之。 |
At that time, many bhikkhus came to the Tathagata and told him this. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「彼外道異學問此 義已，汝等應持此語報之： |
"For those outsiders who have learned the meaning of this, you should repay it with this saying: |
『一論、一義、一 演，乃至十論、十 義 、十演，說此語時有何等 義？』 |
"One theory, one meaning, one interpretation, or even ten theories, ten meanings, and ten interpretations. What is the meaning of this sentence? 』 |
設汝持此語往問者，彼人則不能報之， 彼外道異學遂增愚惑。 |
If you ask someone with these words in mind, they will not be able to repay you, and their heretics will increase their confusion. |
所以然者，非彼所 有境界。 |
Therefore, it is not that state. |
「是故，比丘！我不見天及人民、魔、若 魔天、釋、梵天王能報此語者，除如來及如 來弟子從吾聞者，此則不論。 |
"That's why, bhikkhu! I don't see the gods, the people, the demons, the demons, the Buddhas, or the kings of Brahma who can repay these words, except for those who hear from me the Tathagata and the disciples of the Tathagata, so I don't care. |
一論、一義、一 演，我雖說此義，由何故而說乎？ |
One theory, one meaning, one performance. Although I say this meaning, why do I say it? |
一切 眾生由食而存，無食則死，彼比丘平等厭患， 平等解脫，平等觀察，平等分別其義，平等 盡苦際，同一義而不二。 |
All sentient beings survive by eating, and will die without food. That bhikkhu is equal in aversion to suffering, equal in liberation, equal in observation, equal in distinguishing its meaning, equal in all suffering, and the same meaning without duality. |
我所說者，正謂 此耳。 |
What I am talking about is exactly this ear. |
「一義、一論、一演，乃至十論、十義、十演， 我雖說此義，由何說乎？ |
"One meaning, one theory, one interpretation, even ten theories, ten meanings, and ten interpretations. Although I say this meaning, why do I say it? |
名與色，彼何等謂 名？ |
Name and form, what are they called names? |
所謂痛、想、念、更、思惟，是謂名也。 |
The so-called pain, thoughts, thoughts, updates, and thoughts are called names. |
彼云何 名為色耶？ |
Why is that called Seye? |
四大及四大所造色，是謂名為 色。 |
The four elements and the colors created by the four elements are called colors. |
以此緣本，故名為色也。 |
Based on this reason, it is called color. |
二 論、二義、二演者， 由此因緣故，我今說之。 |
Two theories, two meanings, and two interpretations. For this reason, I will talk about them now. |
若比丘平等厭患， 平等解脫，平等觀察，平等分別其義，平等 盡其苦際。 |
If a bhikkhu is equal and hates suffering, he is equally liberated, he is equally observant, he is equal in discerning its meaning, and he is equal in all his sufferings. |
「三論、三義、三演，由何等故而說 此義乎？ |
"Three theories, three meanings, and three interpretations, what is the reason for this meaning? |
所謂三痛。 |
The so-called three pains. |
云何為三？ |
Why is the cloud three? |
所謂苦痛、樂 痛、不苦不樂痛。 |
The so-called pain, pleasure and pain, neither pain nor pleasure pain. |
彼云何名為樂痛？ |
What is the name of joy and pain? |
所謂心中 樂想，亦不分散，是謂名為樂痛。 |
The so-called joyful thoughts in the heart are not scattered, which is called joy and pain. |
彼云何名 為苦痛？ |
What is the name of pain? |
所謂心中憒亂而不定一，思惟若 干想，是謂名苦痛。 |
The so-called confusion and uncertainty in the mind, and the thought of several thoughts are called suffering. |
彼云何名為不苦不樂 痛？ |
What is the meaning of neither pain nor pleasure? Pain? |
所謂心中無苦無樂想，復非一定，復非 亂想，亦不思惟法與非法，恒自寂默，心無 有記，是故名為不苦不樂痛。 |
The so-called "no pain and no pleasure" in the mind is not certain, nor is it random thoughts, nor does it think about the law and illegality. It is always silent and has no memory in the mind. Therefore, it is called "no pain, no pleasure". |
是謂三痛。 |
It is called three pains. |
若 比丘平等厭患，平等解脫，平等觀察，平等分 別其義，平等盡其苦際。 |
If a bhikkhu is equal in aversion to suffering, equal in liberation, equal in observation, equal in discerning its meaning, equal in all suffering. |
我所說三論、三義、三 演者，正謂此耳。 |
The three theories, three meanings, and three interpretations I mentioned are exactly what I mean. |
「四義、四論、四演，由何等故 復說此義乎？ |
The four meanings, the four theories, and the four interpretations, how can we explain this meaning again? |
所謂四諦。 |
The so-called Four Noble Truths. |
云何為四？ |
Why is the cloud four? |
所謂苦、 習、盡、道聖諦。 |
The so-called noble truth of suffering, habituation, cessation, and path. |
彼云何為苦諦？ |
What is the truth of suffering? |
所謂生苦、老 苦、病苦、死苦、憂悲惱苦、怨憎會苦、恩愛別苦、所 欲不得苦。 |
The so-called suffering is the suffering of birth, the suffering of old age, the suffering of illness, the suffering of death, the suffering of sadness and anguish, the suffering of resentment and hatred, the suffering of separation from love, and the suffering of not having what one desires. |
彼云何名為習諦？ |
What is the name of the truth? |
所謂愛本 與欲相應者，是謂名為習諦。 |
The so-called love principle corresponds to desire, which is called the truth of practice. |
彼云何名 為苦盡諦？ |
What does that mean? The truth of the end of suffering? |
所謂彼愛永盡無餘，更不復生， 是謂名苦盡諦。 |
The so-called love that will never remain, let alone be reborn, is called the truth of the end of suffering. |
彼云何名為苦要諦？ |
What is the essential truth of suffering? |
所謂 賢聖八品道： |
The so-called Eighth Grade Path of the Sage: |
正見、正治、正語、正命、正業、正方 便、正念、正三昧，是名為八品之道也。 |
Right view, right governance, right speech, right livelihood, right conduct, right means, right mindfulness, and right samadhi are called the eight qualities of the path. |
若比丘 平等厭患，平等解脫，平等分別其義，平等 觀察，平等盡其苦際，是謂四論、四義、四演。 |
If a bhikkhu is equal in aversion to suffering, equal in liberation, equal in discerning its meaning, equal in observing, and equal in experiencing suffering, this is called the four theories, the four meanings, and the four interpretations. |
我 所說者，正謂此耳。 |
What I am talking about is exactly this ear. |
「五論、五義、五演，我今所說， 由何等故說？ |
"What are the five theories, five meanings, and five interpretations of what I am saying now? |
所謂五根。 |
The so-called five roots. |
云何為五？ |
Why is the cloud five? |
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. |
云何名為信根？ |
Why is Yun called the root of faith? |
所謂賢 聖弟子，信如來道法，彼如來、至真、等正覺、明 行成為、善逝、世間解、無上士、道法御、天人師，號 佛、眾祐，出現於世，是謂名為信根。 |
The so-called sage disciples believe in the Tathagata's Tao and Dharma. He is the Tathagata, the most true, the most enlightened, the enlightened and accomplished, the good at death, the worldly understander, the supreme scholar, the ruler of the Tao and Dharma, and the teacher of gods and humans. He is also called the Buddha and the Blessing One. He appears in The world is called the root of faith. |
彼云何 名為精進根？ |
Why is this called the root of energy? |
所謂身心意并勤勞不倦，滅 不善法，使善增益，順心執持，是謂名為 精進根。 |
The so-called mind and body work tirelessly together to destroy unwholesome dharmas, increase the good, and adhere to the heart. This is called the root of energy. |
彼云何名為念根？ |
What is the name of mindfulness? |
所謂念根者，所 誦不忘，恒在心懷，總持不失，有為、無漏之 法，終不忘失，是謂名為念根。 |
The so-called root of mindfulness means that what is recited will not be forgotten, it will always be in the heart, and it will never be lost. The dharma that is done and has no leakage will never be forgotten. This is called the root of mindfulness. |
彼云何名為 定根。 |
What is the name of Dinggen? |
所謂定根者，心中無錯亂，無若干想， 恒專精一意，是謂名為三昧根。 |
The so-called samadhi root means that there is no confusion in the mind, no thoughts, and constant concentration on one mind. This is called the samadhi root. |
彼云何名 智慧根？ |
What is the name of the root of wisdom? |
所謂知苦、知習、知盡、知道，是謂 名智慧之根。 |
The so-called knowledge of suffering, knowledge of habits, knowledge of exhaustion, and knowledge are called the root of wisdom. |
此名五根也。 |
This name is five roots. |
比丘於中平等 解脫，平等分別其義，平等盡其苦際。 |
Bhikkhus are equally liberated, equally discern their meanings, and equally suffer their sufferings. |
五論、 五義、五演，我所說者，正謂此耳。 |
The five theories, the five meanings, and the five performances, what I am talking about are exactly what I am talking about. |
「六論、六義、六 演，我所說者，由何等故乎？ |
"What are the six theories, six meanings, and six interpretations of what I said? |
所謂六重之法 也。 |
The so-called six-fold method. |
云何為六？ |
Why is it six? |
於是，比丘恒身行慈心，若在 閑淨室中，常若一心，可尊可貴，恒與和合， 是謂比丘第一重法。 |
Therefore, a bhikkhu should always practice loving-kindness, if he is in a quiet room, always with one mind, it is honorable and valuable, and it should be consistent and harmonious. This is called the first level of the bhikkhu's dharma. |
復次，口行慈心，終無 虛妄，可敬可貴，是謂第二重法。 |
Again, speaking and practicing loving-kindness is ultimately without vanity and is respectable and valuable. This is called the second level of Dharma. |
復次，意行 慈，不起憎嫉，可敬可貴，是謂第三重法。 |
Again, be kind in your thoughts and deeds, avoid hatred and jealousy, be respectful and valuable, this is the third level of Dharma. |
復次。 |
Repeat. |
若得法利之養，鉢中遺餘，與諸梵行之 人等心施與，是謂第四重法可敬可貴。 |
If one obtains the benefit of the Dharma and leaves it in the alms bowl, and gives it to all the people in the Brahma line of thought, it is said that the fourth level of Dharma is respectable and valuable. |
復 次，奉持禁戒，無所脫失，賢人之所貴，是 謂第五重法可敬可貴。 |
Again, there is nothing to escape from by adhering to the forbidden precepts, which is valued by wise people. This is called the fifth level of Dharma, which is respectable and valuable. |
復次，正見賢聖得 出要，得盡苦際，意不錯亂，與諸梵行之 人等修其行，是謂第六之法可敬可貴。 |
Again, the sage who sees rightly is able to grasp the important point, overcome all suffering, his mind does not become confused, and he cultivates his conduct with those who practice the holy life. This is called the sixth dharma, which is respectable and valuable. |
爾時，比丘平等厭患，平等解脫，平等分別其 義，平等盡於苦際。 |
At that time, the bhikkhu is equally averse to suffering, is equally liberated, is equally discerning of its meaning, and is equally free from suffering. |
六論、六義、六演，我所說 者，正謂此耳。 |
The six theories, six meanings, and six interpretations, what I am talking about, are exactly what I am talking about. |
「七論、七義、七演，由何等故而 說此乎？ |
"Seven theories, seven meanings, and seven interpretations, why do we say this? |
所謂七神識止處。 |
The so-called seven spiritual consciousness stops. |
云何為七？ |
Why is seven? |
或有 眾生，若干想，若干種身，所謂天及人也。 |
There may be sentient beings, some thoughts, some bodies, so-called heaven and humans. |
或有 眾生，若干種身一想，所謂梵迦夷天最初出 時。 |
There may be sentient beings who think of several kinds of bodies at the same time, which is called the time when Brahma Kayi Heaven first emerged. |
或有眾生，一想一身，所謂光音天是也。 |
There may be sentient beings who have one thought and one body. This is the so-called light and sound heaven. |
或有眾生，一身若干想，所謂遍淨天是也。 |
There may be sentient beings who have several thoughts in one body. This is the so-called pure heaven. |
或 有眾生，空處無量，所謂空處天是也。 |
There may be sentient beings living in infinite emptiness, which is what is called the sky in emptiness. |
或有 眾生，識處無量，所謂識處天是也。 |
There may be sentient beings whose consciousness is immeasurable. The so-called consciousness is in heaven. |
或有眾 生，無所有處無量，所謂不用處天是也。 |
There may be sentient beings who have no place and no limit. This is the so-called heaven without any place. |
或 有眾生，有想無想處無量，所謂有想無想天 是也。 |
Or there are sentient beings with infinite thoughts and no thoughts. This is the so-called "heaven with thoughts but no thoughts". |
是謂，比丘！七神止處。 |
That’s right, bhikkhu! The place where the Seven Gods stop. |
於是，比丘平等解 脫，乃至平等盡於苦際。 |
As a result, monks are liberated equally, and even end up suffering. |
七論、七義、七演，我 所說者，正謂此耳。 |
The seven theories, seven meanings, and seven performances, what I am talking about are exactly what I am talking about. |
「八論、八義、八演，我所說 者，由何等故而說此乎？ |
"What are the eight theories, eight meanings, and eight interpretations of what I am talking about? Why do I say this? |
所謂世間八法是 隨世迴轉。 |
The so-called eight dharmas of the world are to change with the world. |
云何為八？ |
Why does the cloud mean eight? |
利、衰、毀、譽、稱、譏、苦、樂，是 謂世間八法隨世迴轉。 |
Benefit, decline, destruction, fame, praise, ridicule, suffering, and happiness, these are the eight dharmas in the world that change over time. |
若比丘於中平等 解脫，乃至盡於苦際。 |
If a bhikkhu is liberated in the middle, he will end up suffering. |
八論、八義、八演，我所 說者，正謂此耳。 |
The eight theories, eight meanings, and eight interpretations are what I am talking about. |
「九論、九義、九演，我所說者， 由何故而說此乎？ |
"Nine theories, nine meanings, and nine interpretations, what I am talking about, why do I say this? |
所謂九眾生居處。 |
The so-called nine abodes of living beings. |
云何 為九？ |
Why is it nine? |
若有眾生。 |
If there are sentient beings. |
若干種身，所謂天及人。 |
Several kinds of bodies are called heaven and man. |
或 有眾生，若干種身一想，謂梵迦夷天最初出 時是也。 |
There may be sentient beings who think of several bodies at the same time, saying that this was the case when Brahma Kayi Heaven first emerged. |
或有眾生，一想一身，所謂光音 天是也。 |
There may be sentient beings who have one thought and one body. This is the so-called light, sound, and heaven. |
或有眾生，一身若干想，所謂遍淨 天也。 |
There may be sentient beings who have several thoughts in one body, which is called the pure heaven. |
或有眾生，空處無量，所謂空處天是 也。 |
There may be sentient beings whose empty space is immeasurable. This is the so-called empty space and heaven. |
或有眾生，識處無量，所謂識天也。 |
There may be sentient beings whose consciousness is immeasurable, which is called the consciousness of heaven. |
或 有眾生，無有處無量，所謂不用處天是也。 |
Or there are sentient beings, there is no limit to where they are, the so-called "heaven" is the world without any place. |
或有眾生，有想無想處無量，所謂有想無想 天是也。 |
There may be sentient beings who have thoughts and have no thoughts in countless places. The so-called "have thoughts but no thoughts" is the same as heaven. |
無想眾生及諸所生之類，為九神止 處。 |
Not thinking about living beings and all things that arise is the place where the Nine Gods stop. |
於是，比丘平等解脫，乃至盡於苦際。 |
Thus, the monks were all liberated and even ended in suffering. |
九 論、九義、九演，我所說者，正謂此耳。 |
Nine theories, nine meanings, and nine interpretations, what I am talking about is exactly this ear. |
「十論、十義、 十演，由何等說乎？ |
"What are the ten theories, ten meanings, and ten performances? |
所謂十念： |
The so-called ten thoughts: |
念佛、念法、念比 丘僧、念戒、念施、念天、念休息、念安般、念身、念 死，是謂十念。 |
The ten thoughts are to recite the Buddha's name, the Dharma, the monk, the precepts, the giving, the heaven, the rest, the peace, the body, and the death. |
若比丘平等解脫，乃至盡於 苦際。 |
If a bhikkhu is liberated by equality, he will end up in suffering. |
十論、十義、十演。 |
Ten theories, ten meanings, and ten performances. |
如是，比丘！從一至十。 |
So, bhikkhu! From one to ten. |
「比丘當知，若外道異學聞此語者，猶不能 熟視顏色，況欲報之！其有比丘解此義 者，於現法中最尊第一之人。 |
"Bhikkhus, you should know that if heretics and heretics hear this saying, they will not be able to see colors well, and they will want to repay it! There is a bhikkhu who understands this meaning, and he is the most respected person in the present Dharma. |
若復比丘、比丘 尼思惟此義，乃至十歲，必成二果、若阿羅 漢、若阿那含。 |
If a bhikkhu or bhikkhu nun meditates on this meaning, even at the age of ten, he will surely become an Arhat and an anagami. |
比丘！且捨十歲。 |
Bhikkhu! Let’s give up ten years old. |
若一年之中 思惟此義者，必成二果，終無中退。 |
If you think about this meaning for a year, you will definitely achieve two results and never retreat. |
比丘！且 捨一年，其四部之眾十月，若至一月，思 惟此義者，必成二果，亦不中退。 |
Bhikkhu! And if one year is given up, the people of the four tribes will be in ten months. If it comes to the first month, those who think about this meaning will definitely achieve two results and will not retreat. |
且捨一月。 |
Let’s give up one month. |
若四部之眾七日之中思惟此義，必成二果， 終不有疑。」 |
If the people of the four tribes meditate on this meaning for seven days, they will achieve two results, and there will be no doubt in the end. " |
爾時，阿難在世尊後，執扇扇 佛。 |
At that time, Ananda was behind the Blessed One, holding a fan to fan the Buddha. |
爾時，阿難白佛言： |
At that time, Ananda said to the Buddha: |
「世尊！此法極為甚深。 |
"World Honored One! This method is extremely profound. |
若所在方面有此法者，當知便遇如來。 |
If there is such a Dharma in your area, you should know that you will meet the Tathagata. |
唯 然，世尊！此法名何等，當云何奉行？」 |
Weiran, World Honored One! What is the name of this Dharma, and how should we practice it? " |
佛告阿 難： |
The Buddha told Ananda: |
「此經名為十法之義，當念奉行。」 |
This sutra is called the meaning of the Ten Dharmas, which should be recited and followed. |
爾時，阿 難及諸比丘聞佛所說，歡喜奉行。 |
At that time, Ananda and the other bhikkhus heard what the Buddha said and followed it with joy. |
46.9 （九）想 |
46.9 (9) Thinking |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「其有修行十想者， 便盡有漏，獲通作證，漸至涅槃。 |
"Those who practice the ten thoughts will eliminate all outflows, gain enlightenment, and gradually reach Nirvana. |
云何為 十？ |
What is the number ten? |
所謂白骨想、青瘀想、 ［月＊逄］ 脹想、食不消想、 血想、噉想、有常無常想、貪食想、死想、一切世 間不可樂想。 |
The so-called thoughts of white bones, blue blood stasis, [moon*] bloating, inability to eat, blood, eating, impermanence, gluttony, death, and all the unpleasant thoughts in the world. |
是謂，比丘！修此十想者，得 盡有漏，得至涅槃界。 |
That’s right, bhikkhu! Those who practice these ten thoughts will be able to eliminate all outflows and reach the realm of Nirvana. |
又是，比丘！十想之中， 一切世間不可樂想最為第一。 |
Again, bhikkhu! Among the ten thoughts, all the unpleasant thoughts in the world are the first. |
所以然者， 其有修行不可樂想，持信奉法，此二人必 越次取證。 |
Therefore, it is not pleasant to think about their practice, and they must uphold and believe in the Dharma. These two people will have to go one step further to obtain the evidence. |
是故，比丘！若在樹下靜處露坐， 當思惟此十想。 |
That’s why, bhikkhu! If you sit in a quiet place under a tree, think about these ten thoughts. |
是故，比丘！當作是學。」 |
That’s why, bhikkhu! Think of it as learning. " |
爾時， 諸比丘聞佛所說，歡喜奉行。 |
At that time, the bhikkhus heard what the Buddha said and followed it with joy. |
46.10 （一〇）觀想 |
46.10 (10) Visualization |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，有一比丘至世尊所，頭面禮足，在 一面坐。 |
At that time, a bhikkhu came to the Blessed One and sat on one side with his head bowed and his face bowed. |
爾時，彼比丘白世尊言： |
At that time, the bhikkhu said to the Buddha: |
「如來今日 與諸比丘說： |
"The Tathagata said to the monks today: |
『十想之法，其能修者，斷諸有 漏，成無漏行。』 |
"Those who can practice the method of the ten thoughts will cut off all the outflows and achieve a practice without outflows." 』 |
如我，世尊！不堪任行此想。 |
Like me, World Honored One! I can't bear to think like this. |
所以然者，欲心多故，身意熾盛，不得寧息。」 |
Therefore, due to the excessive desire and mind, the body and mind are blazing and unable to rest. " |
爾時，世尊告彼比丘： |
At that time, the World-Honored One told that bhikkhu: |
「汝今當捨淨想，思惟 不淨想； |
"Now you should abandon pure thoughts and think about impure thoughts; |
捨有常想，思惟無常想； |
Give up the permanent thought and contemplate the impermanent thought; |
捨有我 想，思惟無我想； |
Give up the thought of self and think about the thought of no self; |
捨可樂想，思惟不可樂想。 |
It is pleasant to think about it, but it is not pleasant to think about it. |
所以然者，若比丘思惟淨想，欲心便熾盛； |
Therefore, if a bhikkhu contemplates pure thoughts, his desire will become intense; |
若思惟不淨想，便無欲心。 |
If you think impurely, you will have no desire. |
比丘當知，欲為 不淨，如彼屎聚； |
Bhikkhus, you should know that desire is impure, like a collection of excrement; |
欲如鸜鵒，饒諸音響； |
Desire is like a bird, spare the sound; |
欲 無返復，如彼毒蛇； |
Desire has no return, like that poisonous snake; |
欲如幻化，如日消雪； |
Desire is like an illusion, like the sun dissipating snow; |
當念捨欲，如棄塜間。 |
Remember to give up your desires, just like giving up your world. |
欲還自害，如蛇懷毒； |
Desire returns harm to oneself, like a snake harboring poison; |
欲無厭患，如飲鹹水； |
Desire without boredom is like drinking salt water; |
欲難可滿，如海吞 流； |
Desire is difficult to satisfy, like the ocean swallowing the current; |
欲多可畏，如羅剎村； |
Too many desires are terrifying, like a Rakshasa village; |
欲猶怨家，恒當 遠離。 |
If you want to hate your family, you should always stay away. |
欲猶少味，如蜜塗刀； |
Desire still has little taste, like honey coating a knife; |
欲不可愛，如 路白骨； |
Desire is not lovely, like bones on the road; |
欲現外形，如廁生華； |
If you want to show your appearance, go to the toilet to produce flowers; |
欲為不真， 如彼畫瓶，內盛醜物，外見殊特； |
If you want to be untrue, you will be like that painted vase, which contains ugly things inside but looks special on the outside; |
欲無牢 固，亦如聚沫。 |
Desire without firmness is like gathering foam. |
是故，比丘！當念遠離貪欲之 想，思惟不淨之想。 |
That’s why, bhikkhu! Keep your mind away from greedy thoughts and ponder impure thoughts. |
汝今，比丘！當憶昔迦葉 佛所奉行十想，今當重思惟十想，有漏心 便解脫。」 |
You are now, bhikkhu! Remember the ten thoughts that Kassapa Buddha practiced in the past, and now you should think deeply about the ten thoughts, and you will be liberated from any outflows in your mind. " |
爾時，彼比丘悲泣墮淚不能自止，即 時頭面禮佛，白世尊言： |
At that time, the bhikkhu was weeping and unable to stop himself from crying. He immediately bowed his head and face to the Buddha and said to the World Honored One: |
「唯，世尊！愚惑積久， 如來躬自說十想，方欲遠離。 |
"Only, World Honored One! Ignorance has been accumulated for a long time. The Tathagata bowed to himself and said ten thoughts before he wanted to stay away. |
今自懺悔，後更 不犯！唯願如來受其重過，原恕不及。」 |
Repent now and never do it again! I only wish that the Tathagata would suffer the consequences of his serious mistakes, but I cannot forgive him. " |
佛告 比丘： |
The Buddha told the bhikkhu: |
「聽汝改過，勿復更犯，又如來與汝 說十想而不肯奉持。」 |
I heard that you have corrected your mistakes, and do not do them again. The Tathagata told you ten thoughts but refused to uphold them. |
是時，彼比丘聞世尊 教誡已，在閑靜之處，剋己思惟，所以族 姓子，剃除鬚髮，著三法衣，修無上梵行者， 欲昇其所願； |
At that time, the bhikkhu, after hearing the instructions of the World Honored One, restrained himself and meditated in a quiet place, so he, a son of his clan, shaved off his beard and hair, put on the three dharma robes, and practiced the supreme holy life, in order to improve his aspirations; |
生死已盡，梵行已立，所作已 辦，更不復受胎，如實知之。 |
Birth and death have ended, the holy life has been established, everything has been done, and there is no more conception. Know it as it is. |
爾時，彼比丘便 成阿羅漢。 |
At that time, that bhikkhu became an Arahant. |
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. |
結禁、聖賢居 二力及十念 |
Knot, Residence of Saints, Two Powers and Ten Thoughts |
親國、無罣礙 十 論 、想、觀想 |
Loyalty, Wuxi, Ten Comments, Thoughts, Visualizations |
增壹阿含經卷第四十二 |
The 42nd volume of the Agama Sutra |
? |
? |
（五） |
(five) |
聞如是： |
Heard this: |
一時。 |
For a while. |
佛在舍衛國祇樹給孤獨 園。 |
The Buddha only gave trees to solitude in the country of Savatthi. |
爾時。 |
Then. |
世尊告諸比丘： |
The World-Honored One told the monks: |
「有十念廣分別修 行，盡斷欲愛、色愛、無色愛、憍慢、無明。 |
"Practice with ten broad thoughts to eliminate sensual love, sexual love, colorless love, arrogance, and ignorance. |
云何為 十？ |
What is the number ten? |
所謂念佛、念法、念比丘僧、念戒、念施、念天、 念止觀、念安般、念身、念死。 |
The so-called remembrance of Buddha, dharma, monks, precepts, charity, heaven, tranquility and contemplation, peace of mind, body and death. |
是謂，比丘！有眾生 修行此十念者，盡斷欲愛，色愛，無色愛，一 切無明、憍慢、皆悉除盡。 |
That’s right, bhikkhu! There are living beings who practice these ten thoughts, and they will completely eliminate sensual love, sexual love, colorless love, and all ignorance and conceit. |
如是，比丘！當作是 學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
47.1 （一） |
47.1 (1) |
增壹阿含經卷第四十三 |
Addition to the Agama Sutra Volume 43 |
東晉罽賓三藏瞿曇僧伽提 婆 譯 |
Translated by Qu Tan Sangha Ti Po, the Tripitaka of Yi Bin in the Eastern Jin Dynasty |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨園。 |
For a time, the Buddha only had a solitary garden in Savatthi State. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有眾生奉行十法， 便生天上； |
"If there are living beings who follow the Ten Dharmas, they will be born in heaven; |
又行十法，便生惡趣； |
If you practice the ten dharmas, you will be born in a bad realm; |
又行十法， 入涅槃界。 |
He also performed the ten Dharma and entered the realm of Nirvana. |
「云何修行十法，生惡趣中？ |
"How can one practice the Ten Dharmas and be reborn in an evil realm? |
於是， 有人殺生、盜劫、淫泆、妄言、綺語、惡口、兩舌 鬪亂彼此、嫉妬、瞋恚、興起邪見，是謂十法。 |
Therefore, there are people who kill, steal, commit adultery, lie, gossip, speak harshly, quarrel with each other, envy, anger, and have wrong views. These are the ten dharmas. |
其有眾生，行此十法，入惡趣中。 |
There are living beings who practice these ten dharma and enter the bad realm. |
「云何修行 十法，得生天上？ |
"How can one practice the ten Dharma and be reborn in heaven? |
於是，有人不殺、不盜、不淫、 不妄言、綺語、惡口，不兩舌鬪亂彼此，嫉妬、 恚害、興起邪見。 |
Therefore, there are people who do not kill, steal, commit adultery, speak lies, gossip, speak harshly, and do not quarrel with each other, envy, harm, or give rise to wrong views. |
若有人行此十法者，便生 天上。 |
If anyone performs these ten dharma, he will be reborn in heaven. |
「云何修行十法，得至涅槃？ |
"How can one achieve nirvana by practicing the Ten Dharmas? |
所謂十念： |
The so-called ten thoughts: |
念佛、念法、念比丘僧、念天、念戒、念施、念休息、念 安般、念身、念死。 |
Remember the Buddha, the Dharma, the Bhikkhu Sangha, the Heaven, the Precepts, the Giving, the Rest, the Anpan, the Body, and the Death. |
是謂修行十法，得至涅槃。 |
This means practicing the Ten Dharmas to achieve Nirvana. |
比丘當知，其生天及惡趣者，當念捨離； |
Bhikkhus should know that those who are reborn in the heavens or in the lower realms should think of renunciation; |
其 十法得至涅槃者，善修奉行。 |
Those who can achieve nirvana through the ten dharma should cultivate and practice them well. |
如是，比丘！當 作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
47.2 （二） |
47.2 (2) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「由十惡之本，外物 衰耗，何況內法！云何為十？ |
"The root of the ten evils is the decay of external things, not to mention the internal dharma! Why are they ten? |
所謂殺、盜、淫、妄言、 綺語、惡口、兩舌鬪亂彼此、嫉妬、恚害、心 懷邪見。 |
The so-called killing, stealing, sexual intercourse, lying, idle talk, harsh words, quarreling with each other, jealousy, hostility, and harboring evil views. |
由殺生報故，眾生壽命極短； |
As a result of killing to retaliate, the lifespan of living beings is extremely short; |
由 不與取故，眾生生便貧賤； |
Because of not giving and taking, all living beings will be poor and humble; |
由淫泆報 故，眾生門不貞良； |
Due to the retribution of sexual misconduct, all sentient beings are not chaste and virtuous; |
由妄語故，眾生口 氣醜弊，致不鮮潔： |
Due to lying, the speech of living beings is ugly and bad, causing it to be stale and clean: |
由綺語故，致土地 不平整； |
Because of the idle talk, the land becomes uneven; |
由兩舌報故，土地生荊棘； |
By repaying the death with two tongues, the earth grows thorns; |
由 惡口報故，語有若干種； |
There are several kinds of speech due to the retribution of bad words; |
由嫉妬故，以致穀 不豐熟； |
Due to jealousy, the grain is not ripe; |
由恚害報故，多諸穢惡之物； |
Due to hatred and harm, there are many filthy and evil things; |
由邪 見報故，自然生八大地獄。 |
Due to seeing the retribution of evil deeds, the eight hells will naturally arise. |
因此十惡報故， 使諸外物衰秏，何況內物。 |
Therefore, the retribution of the ten evil deeds will cause all external objects to decline, not to mention the internal objects. |
是謂，比丘！當念 捨離十惡之法，修行十善法。 |
That’s right, bhikkhu! Remember to abandon the ten evil ways and practice the ten good ways. |
如是，比丘！當 作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
47.3 （三） |
47.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，波斯匿王往至世尊所，頭面禮足， 在一面坐。 |
At that time, King Pasenadi went to where the Blessed One was, bowed his head, faced his feet, and sat on one side. |
爾時，波斯匿王往白世尊言： |
At that time, King Pasenadi went to the Buddha and said: |
「如 來審有是語： |
"The Tathagata comes to examine this saying: |
『施我獲福多，餘者獲福少； |
"Those who give to me will receive more blessings, while others will receive less blessings; |
施 我弟子，勿施餘人。』 |
Give to my disciples, do not give to others. 』 |
設有人作是語者，豈非 毀如來法乎？」 |
If someone makes this statement, wouldn't it be destroying the Tathagata's Dharma? " |
佛告王曰： |
The Buddha told the king: |
「我無此語： |
"I have no words to say: |
『獨應 施我，勿施餘人。』 |
"You should give to me alone, and don't give to others." 』 |
大王！當知，我恒有此語： |
King! You know, I always have these words: |
『若比丘鉢中遺餘擲著水中，軟蟲食之猶 得其福，何況施人而不獲福乎？』 |
"If a bhikkhu throws leftovers from his alms bowl into the water, and soft insects eat them, he will still receive blessings. How much more will he receive no blessings from giving to others?" 』 |
但，大王！ 我有是語： |
But, my lord! I have the following words: |
『施持戒人，其福益多，勝於犯戒 之人。』 |
"Giving alms to those who observe the precepts will bring more benefits than those who violate the precepts." 』 |
」 |
|
爾時，波斯匿王前白佛言： |
At that time, King Pasenadi came to the Buddha and said: |
「唯然，世尊！ 施持戒人，其福倍多於犯戒之人者上。」 |
Only, World Honored One! The blessings given to those who uphold the precepts will be twice as great as those who violate the precepts. |
王 復白佛言： |
Wang Fu said to the Buddha: |
「尼揵子來語我言： |
"Niqiaozi came to me and said: |
『沙門瞿曇知 於幻術，能迴轉世人。』 |
"The ascetic Qutan knows the art of illusion and can turn people around." 』 |
世尊！此語為審乎？ |
World Honored One! Is this word a trial? |
為 非耶？」 |
Why not? " |
佛告王曰： |
The Buddha told the king: |
「如是，大王！如向來言： |
"So, Your Majesty! As always said: |
『我有 幻法，能迴轉世人。』 |
"I have an illusory magic that can turn people around." 』 |
」 |
|
王白佛言： |
Wang Baifo said: |
「何者名為迴 轉幻法？」 |
What is the illusory method of turning around? |
佛告王曰： |
The Buddha told the king: |
「其殺生者其罪難量，其 不殺者受福無量； |
"Those who kill will suffer immeasurable sin; those who do not kill will receive immeasurable blessings; |
其不與取者獲罪無量，其 不盜者獲福無量； |
Those who do not steal will suffer immeasurable sin; those who do not steal will receive immeasurable blessings; |
夫淫泆者受罪無量，其 不淫者受福無量； |
Those whose husbands commit adultery suffer immeasurable sins, while those who do not commit adultery receive immeasurable blessings; |
其邪見者受罪無量，其 正見者獲福無量。 |
Those with wrong views will suffer immeasurable punishment, while those with correct views will receive immeasurable blessings. |
我所解幻法者，正謂此 耳。」 |
What I interpret as an illusion is exactly what I call this ear. " |
是時，波斯匿王白世尊言： |
At that time, King Pasenadi said to the World Honored One: |
「若當世間人民、 魔、若魔天、有形之類，深解此幻術者則獲 大幸。 |
"If there are people, demons, demons, gods, and the like in the world, those who understand this illusion will be greatly blessed. |
自今已後，不復聽外道異學入我國 界，聽四部之眾恒在我宮，常當供養，隨其 所須。」 |
From now on, I will no longer allow heretics to enter our borders, but the people of the four tribes will always be in my palace, always making offerings to them and following their needs. " |
佛告大王： |
The Buddha told the king: |
「勿作是語。 |
"Don't say that. |
所以然者，施 畜生之類，猶獲其福； |
Therefore, if you give to animals, you will still receive blessings; |
及施犯戒之人，亦 獲其福； |
And those who violate the precepts will also receive blessings; |
施持戒之人，福亦難量； |
The blessings given to those who observe the precepts are immeasurable; |
施外仙 道之人，獲一億之福； |
Those who give alms to outsiders will receive a hundred million blessings; |
施須陀洹、斯陀含、阿 那含、阿羅漢、辟支佛及佛，其福不可量。 |
The blessings of giving to Sotapanna, Stragama, Anagami, Arhats, Pratyekabuddhas and Buddhas are immeasurable. |
是 故，大王！當興發意，供給當來過去諸佛、聲 聞弟子。 |
That’s right, Your Majesty! You should be motivated to provide services to all the Buddhas and disciples of the Sravakas of the past and present. |
如是，大王！當作是學。」 |
If so, Your Majesty! Think of it as learning. " |
爾時，波斯匿 王聞佛所說，歡喜奉行。 |
At that time, King Pasenadi heard what the Buddha said and followed it with joy. |
47.4 （四） |
47.4 (four) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，眾多比丘食後皆集普會講堂，咸共 論說此義，所謂論者，衣裳、服飾、飲食之論， 鄰國、賊寇、戰鬪之論，飲酒、淫泆、五樂之論，歌 舞、戲笑、妓樂之論。 |
At that time, many monks gathered in the general meeting hall after eating to discuss this meaning. The so-called discussion includes the discussion of clothes, clothing, and food, the discussion of neighboring countries, bandits, and wars, the discussion of drinking, sexual immorality, and the five pleasures. , songs, dances, jokes, and prostitution. |
如此非要，不可稱計。 |
It's so necessary that it can't be calculated. |
爾 時，世尊以天耳聽聞諸比丘各作是論，即 往至普會講堂所，問諸比丘： |
At that time, the World-Honored One heard what all the bhikkhus said with his heavenly ears. He went to the Universal Lecture Hall and asked the bhikkhus: |
「汝等集此欲 何所論說？」 |
What do you think of this desire? |
是時，諸比丘白世尊言： |
At that time, the monks said to the World Honored One: |
「我等集 此共論此不要事。」 |
It's nothing for us to gather here and discuss this matter. |
是時，佛告諸比丘曰： |
At that time, the Buddha told the monks: |
「止！ 止！比丘！勿作此論。 |
"Stop! Stop! Bhikkhu! Don't make such remarks. |
所以然者，此論非義， 亦無善法之趣，不由此論得修梵行，不 得滅盡涅槃之處，不得沙門平等之道。 |
Therefore, this argument is untrue and has no interest in good Dharma. It is not possible to practice the holy life through this argument, it is not possible to achieve nirvana, and it is not possible to achieve the path of equality among ascetics. |
此 皆俗論，非正趣之論。 |
This is all vulgar theory, not the correct theory. |
汝等已離俗修道，不 應思惟敗行之論。 |
You have left the secular world and practiced Taoism, so you should not think about the negative conduct. |
汝等設欲論者，當論十 事功德之論。 |
If you are thinking about desire, you should discuss the ten merits and virtues. |
云何為十？ |
Why is the cloud ten? |
若精勤比丘，少 欲、知足、有勇猛心、多聞能與人說法、無畏 無恐、戒律具足、三昧成就、智慧成就、解脫 成就、解脫見慧成就。 |
If a diligent bhikkhu has few desires, is contented, has a courageous mind, is well-informed and can teach the Dharma to others, is fearless and fearless, has sufficient precepts, has achieved Samadhi, has achieved wisdom, has achieved liberation, and has achieved the wisdom of seeing liberation. |
汝等設欲論者，當 論此十事。 |
Those of you who think about desire should discuss these ten things. |
所以然者，潤及一切，多所饒 益，得修梵行，得至滅盡無為之處，涅槃 之要也。 |
Therefore, it nourishes everything and benefits many people. It is possible to practice the holy life and reach the place where inaction is annihilated, which is the key to Nirvana. |
汝今族姓子已出家學道，應當思 惟此十事。 |
As a member of your current clan has become a monk and studied Taoism, you should think about these ten things. |
此論者，正法之論，去離惡趣。 |
This is the theory of Dharma, and it is necessary to escape from the evil realm. |
如是， 比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
47.5 （五） |
47.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，眾多比丘皆集普會講堂，各生此論： |
At that time, many bhikkhus gathered in the general meeting hall, and each of them spoke this way: |
「今舍衛城穀米勇貴，乞求難果。 |
“Now in Savatthi, grain and rice are very valuable, but begging for hard results is difficult. |
世尊又說： |
The World Honored One also said: |
『依於飲食，人身得存，四大依倚心所念法， 法依善趣之本。』 |
"The survival of the human body depends on food and drink. The four major factors depend on the dharma that is thought in the mind. The dharma depends on the foundation of good destiny." 』 |
我等今日便當差次立人 乞求。 |
I'll wait for lunch today to send someone to beg. |
使乞求之人得見好妙色，得極妙更 樂，得衣裳、飲食、床臥具、病瘦醫藥，不亦善 耶？」 |
Isn’t it good to enable those who beg to see wonderful colors, to receive wonderful and even greater happiness, to receive clothes, food, bed and bedding, and medicine for sickness and weight loss? " |
爾時，世尊清淨無瑕穢以天耳遙聞諸 比丘各生此論。 |
At that time, the Blessed One, who was pure and unblemished, heard from afar with his heavenly ears all the bhikkhus who had said this. |
爾時，世尊即往至普會講堂 所，在眾中坐，告諸比丘： |
At that time, the World-Honored One went to the Universal Lecture Hall, sat down among the crowd, and told the monks: |
「汝等集此為何論 義？」 |
Why are you discussing the meaning here? |
比丘對曰： |
The bhikkhu replied: |
「我等所論： |
"What we are talking about: |
『今舍衛城乞求難 得，欲共差次一人次第乞食，隨時得見好 色妙服，及衣被、飲食、床臥具、病瘦醫藥。』 |
"It is rare to beg for food in Savatthi today. If you want to send one person to beg for food, you can see good-looking and wonderful clothes at any time, as well as clothing, quilts, food and drink, beds and bedding, and medicine for the sick and thin." 』 |
我等 所論正論此耳。」 |
This is exactly what we are talking about. " |
佛告比丘： |
The Buddha told the bhikkhu: |
「若乞求比丘四 事供養： |
"If you ask a monk for four things: |
衣被、飲食、床臥具、病瘦醫藥，復用 見色、聲、香、味、細滑法乎？ |
Clothes and quilts, food and drink, beds and bedding, medicine for diseases and weight loss, multiple uses to see the color, sound, fragrance, taste, and smoothness? |
我恒教勅，乞食 求有二事： |
I, Heng, teach you that when begging for food, you have two things to ask for: |
可親、不可親。 |
Amiable and unapproachable. |
設得衣被、飲食、床 臥具、病瘦醫藥，增益惡法，無有善法，此不 可親。 |
It is unapproachable to obtain clothes, quilts, food, beds, bedding, medicine for the sick and slim down, and to enhance evil dharma without any good dharma. |
若得乞求衣被、飲食、床臥具、病瘦醫 藥，增益善法，不增惡法，此便可親。 |
If you can beg for clothes, food, bed, bedding, medicine for illness and weight loss, and if you can increase the good dharma and not increase the evil dharma, then this is acceptable. |
汝等 比丘，於此法中，欲作何等之論？ |
You monks, what kind of argument do you want to make in this Dharma? |
汝等所論 者，非正法論，當捨此法，更莫思惟，不由 此得至休息滅盡涅槃之處。 |
What you are discussing is not a true Dharma theory. You should abandon this Dharma, let alone think about it, and do not get to the place of rest, annihilation, and Nirvana. |
「設欲論者，當 論此十法。 |
"Those who discuss desire should discuss these ten dharmas. |
云何為十？ |
Why is the cloud ten? |
若精勤比丘，少欲、知 足、有勇猛心、多聞能與人說法、無畏無 恐、戒律具足、三昧成就、智慧成就、解脫 成就、解脫見慧成就。 |
If a diligent bhikkhu has few desires, is contented, has a courageous mind, is well-informed and can teach the Dharma to others, is fearless and possesses sufficient precepts, has attained Samadhi, attained wisdom, attained liberation, and attained the insight and wisdom of liberation. |
汝等設欲論者，當論 此十事。 |
If you are thinking about desire, you should discuss these ten things. |
所以然者，潤及一切，多所饒益， 得修梵行，得至滅盡之處、無為涅槃界。 |
Therefore, it nourishes everything and benefits a lot. You can practice the holy life and reach the place of annihilation, the realm of unconditioned nirvana. |
此 論者沙門之義，當念思惟，勿去離心。 |
This is what a recluse means. You should meditate on it and don't let go of your mind. |
如是， 比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
47.6 （六） |
47.6 (six) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，眾多比丘各集普會講堂，作是異 論： |
At that time, many monks gathered in the general meeting hall and made the following remarks: |
「今舍衛城乞食難得，非比丘所安之處， 我等可立一人次第乞食。 |
"It is difficult to beg for alms in Savatthi today, and it is not a place for monks to live. We can set up a order to beg for alms. |
此乞比丘，能辦 衣被、飲食、床臥具、病瘦醫藥，無所乏短。」 |
This beggar bhikkhu can provide clothing, food, bedding, medicine for the sick, and everything he needs. " |
爾 時，眾中有一比丘，白諸人曰： |
At that time, a bhikkhu among the crowd said to everyone: |
「我等不堪任 在此乞求，各共詣摩竭國於彼乞求，又且 穀米豐賤，飲食極饒。」 |
We can't bear to beg here, and each of us has exhausted our country to beg for him. Moreover, the grain is plentiful and cheap, and the food is abundant. |
更復有比丘說曰： |
Another bhikkhu said: |
「我等 不宜在彼國乞食。 |
"It is not appropriate for us to beg for food in that country. |
所以然者，阿闍世王在 彼治化，主行非法，又殺父王，與提婆達 兜為友。 |
Therefore, King Ajāsāṇa was ruling there and committed illegal acts. He also killed his father and became friends with Devadatu. |
以此因緣故，不宜在彼乞求。」 |
For this reason, it is not appropriate to beg there. " |
復 有比丘說曰： |
Again, a bhikkhu said: |
「今此拘留沙國土，人民熾盛，饒 財多寶，宜在彼土乞求。」 |
This is the land of Jusha. The people are prosperous and there are many treasures. It is better to beg for help in that land. |
復有比丘作是 說： |
Fuyou bhikkhu said: |
「我等不宜在彼土乞食。 |
"It is not appropriate for us to beg for food in that land. |
所以然者，惡 生王於彼土治化，極為兇弊，無有慈仁， 人民麁暴，好喜鬪訟。 |
Therefore, the king who was born in evil was very evil in his governance in that land, and he had no mercy, and the people were violent and fond of lawsuits. |
以此因緣，故不應在 彼乞食。」 |
For this reason, one should not beg for food there. " |
復有比丘說曰： |
Another bhikkhu said: |
「我等宜在拘深 婆羅 ［木＊奈］ 城，優填王所治之處，篤信佛法，意 不移動，我等宜在彼土乞食，所願無違。」 |
We should be in the city of Koshen-Bara [M*Na], where King Utama is ruling. We should believe in the Buddha's teachings firmly and our minds will not move. We should beg for alms there, and our wishes will be fulfilled. |
爾 時，世尊以天耳聞諸比丘各生此論，即嚴 整衣服，至諸比丘所，在中央坐，問諸比丘 曰： |
At that time, the World-Honored One heard what all the monks said with his heavenly ears. He straightened his clothes carefully, went to where the monks were, sat down in the center, and asked them: |
「汝等集此欲何等論，為說何事？」 |
What kind of discussion do you want to make here, and what do you want to say? |
是 時 ， 比丘白佛言： |
At that time, the bhikkhu said to the Buddha: |
「我等集此各興此論： |
"We gathered here and each came up with this discussion: |
『今舍衛 城穀米勇貴，乞求叵得，各當共詣摩竭國 界，於彼乞求，又彼國土饒財多寶，所索易 得。』 |
"Now in the city of Savatthi, grain and rice are valuable and valuable, and it is hard to get them by begging. Everyone should go to the border of Moji to beg from there. Also, that land is rich in wealth and treasures, and it is easy to get what you ask for." 』 |
其中或有比丘說曰： |
Some monks among them may say: |
『我等不宜彼國乞 食。 |
It is not appropriate for us to beg for food in that country. |
所以然者，阿闍世王在彼治化，主行非 法，又殺父王，與提婆達兜為友。 |
Therefore, King Ajāsāṇṭṭhāna was ruling there and committed illegal acts. He also killed his father and became friends with Devadatu. |
以此因 緣，故不宜在彼乞求。』 |
For this reason, it is not appropriate to beg there. 』 |
其中復有比丘說曰： |
Among them, another bhikkhu said: |
『今拘留沙國，人民熾盛，饒財多寶，宜在彼 國乞食。』 |
"Now in the country of Jusha, the people are prosperous and there are many treasures. It is better to beg for food in that country." 』 |
復有比丘作是說： |
Another bhikkhu said: |
『我等不宜在 彼乞食。 |
It's not appropriate for us to beg for food there. |
所以然者，惡生王於彼治化，為人 兇惡，無有慈仁，好喜鬪訟。 |
Therefore, it is true that the king of evil beings is the one who governs and transforms. He is a vicious person, has no mercy, and likes to litigate. |
以此因緣，故 不宜在彼乞食。』 |
For this reason, it is not appropriate to beg for food there. 』 |
復有比丘說曰： |
Another bhikkhu said: |
『我等宜 在拘深婆羅 ［木＊奈］ 城，優填王所治之處，篤信 佛法，意不移動，宜在彼乞食，所願無違。』 |
"We should be in the city of Koshenpala [Mu*na], where King Utham is ruling. We believe in the Buddha's teachings firmly and our minds will not move. We should beg for alms there, and our wishes will be fulfilled." 』 |
在 此所論，正謂此耳。」 |
What is discussed here is precisely called this ear. " |
爾時，佛告諸比丘： |
At that time, the Buddha told the monks: |
「汝等 莫稱譏王治國家界，亦莫論王有勝劣。」 |
You should not ridicule the king for governing the country, and do not talk about whether the king is superior or inferior. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「夫人作善惡， 行本有所因， |
"Madam, you do good and evil for a reason. |
彼彼獲其報， 終不有毀敗。 |
He and he will receive their reward, and there will be no destruction in the end. |
夫人作善惡， 行本有所因， |
Madam, you do good and evil for a reason. |
為善受善報， 惡受惡果報。 |
Do good deeds and receive good rewards; do evil deeds and receive bad retributions. |
「是故，比丘！勿興斯意論國事緣，不由此 論得至滅盡涅槃之處，亦不得沙門正行 之法。 |
"That's why, bhikkhu! Don't talk about state affairs in this way. You won't be able to reach the place of annihilation and Nirvana through this discussion, and you won't be able to practice the right way as a recluse. |
設欲作是論，非是正業。 |
If you want to make a theory, it is not the right thing to do. |
汝等應當學 十事論。 |
You should learn the Ten Matters Theory. |
云何為十？ |
Why is the cloud ten? |
若精勤比丘，少欲、知足、 有勇猛心、多聞能與人說法、無畏無恐、戒 律具足、三昧成就、智慧成就、解脫成就、解脫 見慧成就，汝設欲論者，當論此十事。 |
If a diligent bhikkhu has few desires, is content, has a courageous mind, is well-informed and can teach others the Dharma, is fearless, possesses sufficient discipline, has attained Samadhi, attained wisdom, attained liberation, and attained the wisdom of liberation, then if you are a person who discusses desire, he should discuss these ten thing. |
所 以然者，普潤一切，得修梵行，得至滅盡 涅槃之處。 |
Therefore, by purifying everything, one can practice the holy life and reach the place of annihilation and nirvana. |
汝等已出家學道，離於世俗，當 勤思惟，勿去離心。 |
You have become a monk and studied the Tao, and have separated from the world. You should think diligently and do not give up your mind. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
47.7 （七） |
47.7 (seven) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，眾多比丘集普會講堂各興此論： |
At that time, many monks gathered in the general lecture hall to discuss this: |
「今波斯匿王主行非法，犯聖律教，讖比丘 尼得阿羅漢道，十二年中閉在宮內，與共交 通。 |
"Now King Posani has committed illegal acts and violated the holy laws. He has prophesied that Bhikkhu Ni will attain the path of Arahant. He has been confined in the palace for twelve years and has communion with him. |
又不事佛、法、比丘僧，無篤信之心向 阿羅漢，則無信心於佛、法、聖眾，我等宜應 遠離，勿止此土。 |
Furthermore, if you do not serve the Buddha, the Dharma, or the Bhikshus and Sangha, and if you do not have a sincere heart to be an Arahant, then you will have no faith in the Buddha, the Dharma, and the saints. We should stay away from this place and not stop here. |
所以然者，王行非法時， 王大臣亦行非法，大臣以行非法，左右吏 佐亦行非法； |
Therefore, when the king does something illegal, the king's ministers also do something illegal, and when the ministers do something illegal, the officials on his left and right also do something illegal; |
吏佐已行非法，諸庶人類亦 行非法。 |
The officials have committed illegal acts, and the common people have also committed illegal acts. |
我今宜在遠國乞求，不止此邦。 |
Now I should beg in a distant country, not just in this country. |
又 可觀彼風俗之化，已見風俗之化，則見殊 異之處。」 |
Also, if you look at the changes in customs, you can see the differences. " |
爾時，世尊以天耳聽聞諸比丘各 興此論，即往至諸比丘所，在中央坐。 |
At that time, the World-Honored One heard with his heavenly ears what the monks were saying. He went to where the monks were and sat in the center. |
爾時， 佛告諸比丘： |
At that time, the Buddha told the monks: |
「汝等集此為何論說？」 |
Why are you discussing this together? |
眾多比 丘白世尊言： |
Many monks said to the Buddha: |
「我等在此論波斯匿王，主行 非法，犯聖律教，十二年中閉讖比丘尼，在 深宮內，接待以色。 |
"We are here to talk about King Pasenadi, who committed illegal acts and violated the holy laws. He kept the bhikshunis in seclusion for twelve years and received Israel in the deep palace. |
又得道之人行過三 界，然王亦不事佛、法及眾僧，無篤信之心 向阿羅漢； |
Moreover, those who have attained the Tao have traveled through the three realms, but the king has no regard for the Buddha, the Dharma, or the Sangha, and has no faith in being an Arahant; |
已無此心，則無此心於三尊。 |
If you no longer have this mind, then there is no such mind for the three deities. |
我 等宜遠遊，不須住此。 |
We should travel far away and don't need to live here. |
所以然者，王行非 法時，臣佐、人民亦復行惡，又觀世間風化 之法。」 |
Therefore, when the king does something illegal, his ministers and people will also do evil again, and they will observe the laws of the world. " |
爾時，世尊告曰： |
At that time, the World-Honored One said: |
「汝等勿論國界之事， 當自剋己，思惟內省，挍計分別。 |
"Don't talk about national boundaries, but restrain yourselves, think inwardly, and make decisions based on your calculations. |
言此論者 不合至理，亦復不令人得修梵行，滅盡無 為涅槃之處，當自修己，熾然法行，自歸 最尊。 |
Those who say this are unreasonable, and they will no longer allow people to practice the holy life, the place where non-being is annihilated, and Nirvana. They should cultivate themselves, practice the Dharma blazingly, and return to the most honorable place. |
若比丘能自修己，興隆法樂者，此人 之類便為我躬自所生。 |
If a bhikkhu can cultivate himself and develop the joy of Dharma, this kind of person will be born for me. |
云何，比丘！能自熾然， 興隆法樂，無有虛妄，自歸最尊？ |
Why, bhikkhu! Can it be spontaneously blazing, prosperous and prosperous with Dharma and joy, without any falsehood, and return to the highest level of self-respect? |
於是，比 丘！內自觀身，身意止，自攝其心，除去亂想， 無有憂愁； |
So, bhikkhu! Observe the body internally, stop the body and mind, control the mind, get rid of random thoughts, and have no worries; |
外自觀身，身意止，自攝其心，除 去亂想，無有愁憂； |
Observe the body externally, stop the body and mind, control the mind, get rid of random thoughts, and have no worries; |
有復內外觀身，身意 止； |
There is a complex internal and external body, and the body and mind are still; |
內觀痛，外觀痛，內外觀痛； |
Internal pain, external pain, internal and external pain; |
內觀心，外觀 心，內外觀心； |
Inner mind, outer mind, inner and outer mind; |
內觀法，外觀法，內外觀法， 法意止，自攝其心，除去亂想，無有愁憂。 |
The method of internal observation, the method of external appearance, the method of internal and external observation, stop the thought of the Dharma, take control of the mind, get rid of random thoughts, and have no worries. |
如是，比丘！能自熾然其行，興隆法樂，自 歸最尊。 |
So, bhikkhu! Able to ignite one's actions, prosper Dharma and music, and return to the highest level. |
諸有將來、現在比丘，能自熾然不 失行本，便為我之所生。 |
All future and present bhikkhus who can spontaneously burn brightly without losing their original conduct will be born of me. |
「是故，比丘！若欲有 所論，當論於十事。 |
"That's why, bhikkhu! If you want to discuss anything, you should discuss ten things. |
云何為十？ |
Why is the cloud ten? |
所謂精勤 比丘，少欲、知足、有勇猛心、多聞能與人說 法、無畏無恐、戒律具足、三昧成就、智慧成 就、解脫成就、解脫見慧成就。 |
The so-called diligent bhikkhu has few desires, is contented, has a courageous mind, is well-informed and can explain the Dharma to others, is fearless and fearless, has sufficient precepts, has achieved Samadhi, has achieved wisdom, has achieved liberation, and has achieved liberation and insight. |
汝等設欲論 者，當論此十事。 |
If you want to discuss it, you should discuss these ten things. |
所以然者，潤及一切，多 所饒益，得修梵行，至滅盡之處、無為涅槃 界。 |
Therefore, it nourishes everything and benefits many people, so that one can practice the holy life and reach the place of annihilation, the realm of unconditioned nirvana. |
此論者沙門之義，當念思惟，勿去離心。 |
This is what the recluse means by thinking about it and not letting go of your mind. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
47.8 （八） |
47.8 (eight) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，舍衛國城中有一長者，與羅云作 坐禪屋。 |
At that time, there was an elder in the city of Sravasti who made a meditation room with Luo Yun. |
爾時，羅云隨其日數，止彼屋中， 後便人間遊化。 |
At that time, Luo Yun stopped in that house according to the number of days, and then disappeared into the world. |
時，彼長者竊生此心： |
At that time, the elder secretly had this thought: |
「我當往 覲尊者羅云。」 |
I shall go to the Venerable Luo Yun. |
爾時，長者見羅云房中，寂寞 不見人住，見已，語諸比丘曰： |
At that time, the elder saw that Luo Yun's room was lonely and no one was living there. When he saw him, he said to the monks: |
「尊者羅云今 為所在？」 |
Where is the Venerable Luo Yun today? |
比丘報曰： |
The bhikkhu reported: |
「羅云在人間遊化。」 |
Luo Yun is wandering in the human world. |
長者 報曰： |
The elder reported: |
「唯願諸賢差次人在吾房中住。 |
"I only hope that the wise men will send someone to live in my house. |
世尊 亦說： |
The World Honored One also said: |
『造立園果，及作橋舡，近道作圊 廁，持用惠施，長夜獲其福，戒法成就，死必 生天上。』 |
"Build orchards and fruit gardens, build bridges and ditches, and build latrines along the shortcuts. Use alms and gifts to gain blessings throughout the night. If you have accomplished the precepts, you will surely be reborn in heaven after death." 』 |
以是之故，我與羅云作屋耳。 |
For this reason, Luo Yun and I are the house ears. |
今 羅云不樂我房，唯願諸賢差次人住我 房中。」 |
Today, Luo Yun is not happy with my room. I only hope that all the sages will send someone to live in my room. " |
諸比丘對曰： |
The monks said to each other: |
「如長者教。」 |
As taught by elders. |
爾時，諸比丘即 差次一比丘住房中。 |
At that time, the bhikkhus sent a bhikkhu to his house. |
是時，尊者羅云便作 是念： |
At that time, Venerable Luo Yun thought as follows: |
「我離世尊積久，今可往問訊。」 |
I have been away from the World Honored One for a long time, and now I can go and inquire. |
是時，尊 者羅云即往至世尊所，頭面禮足，在一面 坐。 |
At that time, the Venerable Luo Yun went to where the World Honored One was, bowed his head, faced his feet, and sat on one side. |
須臾之間，即從座起，還詣房中，見有異 比丘在屋中住。 |
In a moment, he got up from his seat and returned to the room. He saw a strange bhikkhu living in the room. |
見已，語彼比丘曰： |
Seeing this, he said to the bhikkhu: |
「誰持我 房與卿使住？」 |
Who will keep my room with your envoy? |
比丘報曰： |
The bhikkhu reported: |
「眾僧差次令我 住此房中。」 |
The monks ordered me to stay in this room several times. |
是時，羅云還至世尊所，因此緣 本，具白世尊： |
At that time, Luo Yun returned to the Blessed One, and because of this, he said to the Blessed One: |
「不審如來，眾僧差次我房，使 道人在此止住耶？」 |
Not judging the Tathagata, the monks sent me to my room to make the Taoist stop here? |
佛告羅云： |
The Buddha told Luo Yun: |
「汝往至長者 家，語長者曰： |
"When you go to the elder's house, you say to the elder: |
『我所行法無有身、口、意行有 過乎？ |
Is there anything wrong with my body, speech, or mind in what I do? |
又非身三、口四、意三過乎？ |
Isn’t it the case that the body three, the mouth four, and the mind three are too much? |
長者先持 房施我，後復持與聖眾。』 |
The elder first gave me his room and then gave it to the saints. 』 |
」 |
|
是時，羅云受佛教 已，即往長者家，語長者曰： |
At that time, Luo Yun had accepted Buddhism, so he went to the elder's home and said to the elder: |
「我非有身三、口 四、意三過乎？」 |
Isn't it true that I don't have body three, speech four, and mind three? |
長者報曰： |
The elder reported: |
「我亦不見羅云 身、口、意過也。」 |
I don't see Luo Yun doing anything wrong with his body, speech, or mind. |
羅云語長者曰： |
Elder Luo Yunyu said: |
「何故奪我 房舍持與聖眾？」 |
Why did you take away my house from the saints? |
長者報曰： |
The elder reported: |
「我見房空，是故 持施聖眾。 |
"I saw that the room was empty, so I continued to give alms to the saints. |
時我復作是念： |
At that time, I repeated my thoughts: |
『尊者羅云必 不樂我房中。』 |
"Venerable Luo Yun will not be happy in my room." 』 |
故持惠施耳。」 |
Therefore, I hold Hui Shi Er. " |
是時，羅云聞長 者語已，即還至世尊所，以此因緣，具白如 來。 |
At that time, after Luo Yun heard the elder's words, he returned to the World-Honored One, and due to this cause and condition, he possessed the White Tathagata. |
是時，世尊即告阿難： |
At that time, the World-Honored One told Ananda: |
「速打揵椎，諸有比 丘在祇洹精舍者，盡集普會講堂。」 |
Quickly beat the vertebrae, and all the bhikkhus who are at Qihuan Jingshe will gather in the general meeting hall. |
時，阿難 即受佛教，召諸比丘在普會講堂。 |
At that time, Ananda accepted Buddhism and summoned all the monks to attend a lecture hall. |
爾時，世 尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今當說惠施清淨，汝等善 思念之。」 |
I will now say that my kindness is pure, and you will think of it well. |
爾時，諸比丘從佛受教。 |
At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「彼云何名為惠施清淨？ |
"Why is it called Huishi Jingjing?" |
於是，比丘！若有人 以物惠施，後復還奪更與餘人，此名為施 不均整，非平等施。 |
So, bhikkhu! If someone gives something to others and then takes it back and gives it to others, this is called giving unevenly and not equally. |
若復有人奪彼人物，持 施聖眾； |
If someone takes away that person again, he will give it to the saints; |
若復有人還奪聖眾，持用與人，此 非為平等之施，亦非清淨之施。 |
If someone again takes away the saints and uses it to give to others, this is not an equal gift, nor is it a pure gift. |
轉輪聖王 自於境界猶得自在，比丘於己衣鉢亦得 自在。 |
The Holy King of Chakravartin is at ease in his realm, and the monk is at ease in his own robe and bowl. |
若復彼人口不見許，而取他人物與 人者，此非平等之施。 |
If you don't show your consent to the other person's population, but take other people and characters, this is not an equal gift. |
我今告諸比丘，施主 見與，受主不見與者，此非平等之施。 |
I now tell the monks that if the donor sees the gift but the recipient does not see the gift, this is not an equal gift. |
若復 彼比丘會遇命終，當持此一房在眾中結 羯磨，傳告唱令： |
If that bhikkhu meets his end again, he should hold this monastery and perform karma among the people, and spread the word and chant: |
『某甲比丘命終，今持此房 在眾分處，欲安處何人？ |
Bhikkhu A has passed away. Now he is holding this house among the people. Who does he want to live in? |
隨聖眾教。 |
Follow the teachings of the saints. |
諸賢！任 使某甲比丘住者，各共忍之。』 |
All sages! If a certain bhikkhu is allowed to live there, everyone will tolerate it. 』 |
若不聽者，今 便說再三，亦當作是說之。 |
If you don't listen, if you say it again and again today, you will treat it as saying it. |
若眾僧一人不 聽而與者，則非平等之施，則為雜濁之物。 |
If one of the monks refuses to listen and gives the gift, it is not an equal gift, but a mixed thing. |
今還與羅云房，清淨受之。」 |
Now I will stay with Luo Yunfang and accept it in peace. " |
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. |
47.9 （九） |
47.9 (nine) |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園所， 與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred great monks. |
時，尊者大均頭在 靜寂之處，興此念想： |
At that time, the Venerable Maharaja put his head in a quiet place and thought: |
「諸前後中央之見，云 何得知？」 |
How do you know the views of the front, rear, and center? |
爾時，大均頭到時，著衣持鉢，到世 尊所，頭面禮足，在一面坐。 |
At that time, when Dajun arrived, he put on his clothes and held an alms bowl, and went to the place where the Blessed One was. He bowed his head, his face, and his feet, and sat down on one side. |
爾時，均頭白世 尊言： |
At that time, Jun's head turned white and the Master said: |
「今此諸見，前後相應。 |
"Now all these views correspond to each other. |
云何得滅此見， 又使餘者不生？」 |
How can we destroy this view and prevent the rest from arising? " |
世尊告曰： |
The World Honored One said: |
「於是，均頭！此見 所出與所滅之處，皆是無常、苦、空。 |
"Then, Juntou! Wherever this view arises and where it ceases, it is all impermanence, suffering, and emptiness. |
均頭知 之，當建此意。 |
Juntou knows this and should establish this meaning. |
夫見之法六十二種，要當住 十善之地，除去此見。 |
There are sixty-two kinds of views. You should stay in the ten good places to get rid of these views. |
云何為十？ |
Why is the cloud ten? |
於是，均頭！ 他好殺生，我等應當不殺； |
So, equal head! He likes to kill, so we should not kill; |
他好盜，我不盜； |
He likes to steal, but I don’t steal; |
他犯梵行，我行梵行； |
He commits the holy life, I practice the holy life; |
他妄語，我不行妄語； |
He lies, I will not lie; |
他行兩舌鬪亂彼此、綺語、惡口、嫉妬、恚、邪見， 我行正見。 |
He engages in quarrels with each other, gossips, harsh words, jealousy, hatred, and wrong views, but I practice right views. |
「均頭當知，如從惡道得值正 道，如從邪見得至正見，迴邪就正，猶如 有人自己沒溺，復欲渡人者，終無此理。 |
"Jun Tou should know that if one leads from an evil path to a right path, or if one leads from an evil view to a right view, one should turn back from an evil path and become a righteous person. It is just like someone who has not drowned himself and wants to help others again. This is ultimately unreasonable. |
己 未滅度，欲使他人滅度者，此事不然。 |
This is not the case for those who want to cause others to perish before their own annihilation. |
如 有人自不沒溺，便能渡人，可有此理。 |
It makes sense that if someone does not drown himself, he will be able to save others. |
今 亦如是，自般涅槃，復使他人取滅度者，可 有此理。 |
It is the same today. It is reasonable for someone who has attained parinirvana to cause others to attain annihilation. |
是故，均頭當念，離殺，不殺滅度； |
Therefore, everyone should keep their heads in mind, abstain from killing, and save lives without killing; |
離 盜，不盜滅度； |
Away from theft, without theft, annihilation; |
離淫，不淫滅度； |
Abandon sexual immorality, stop sexual immorality and achieve salvation; |
離妄語， 不妄語滅度； |
Abstain from lying, stop telling lies and be saved; |
離綺語，不綺語滅度； |
Leave the frivolous words, and annihilate without the frivolous words; |
離 麁言，不麁言滅度； |
Li Yanyan, not Yanyan will be destroyed; |
離鬪亂彼此，不鬪亂彼 此滅度； |
If you leave and mess with each other, if you don't mess with each other, you will be destroyed; |
離嫉妬，不嫉妬滅度； |
Be free from jealousy, be free from jealousy and be destroyed; |
離恚，不恚 滅度； |
To be free from anger, not to be angry, to be annihilated; |
離邪見，得正見滅度。 |
Get rid of wrong views and achieve annihilation with right views. |
「均頭當知，若凡 夫之人便生此念： |
"You should know that if an ordinary person has this thought: |
『為有我耶？ |
Why do you have me? |
為無我耶？ |
Is it because there is no self? |
有我無我耶？ |
Is there no self? |
世有常耶？ |
Is there always time in this world? |
世無常耶？ |
The world is impermanent? |
世有邊 耶？ |
The world has its limits, right? |
世無邊耶？ |
The world is endless? |
命是身耶？ |
Life is the body? |
為命異身異耶？ |
Are you living in a different body because of your fate? |
如 來死耶？ |
Tathagata died? |
如來不死耶？ |
Is the Tathagata immortal? |
為有死耶？ |
Why die? |
為無死 耶？ |
Why not die? |
為誰造此世？』 |
For whom was this world created? 』 |
生諸邪見： |
All kinds of wrong views arise: |
『為是梵天造此 世？ |
Why did Brahma create this world? |
為是地主施設此世？ |
Is it because the landowners are making things better for this world? |
又梵天此眾生，地 主造此世間； |
Moreover, the sentient beings in Brahma and the earth created this world; |
眾生本無今有，已有便滅。』 |
All living beings do not exist now; they will perish as soon as they exist. 』 |
凡 夫之人無聞、無見，便生此念。」 |
Ordinary people have no hearing or sight, so they have this thought. " |
爾時，世尊便 說此偈： |
At that time, the World-Honored One spoke this verse: |
「自然有梵天， 此是梵志語， |
"Of course there is Brahma. This is the saying of Brahma. |
此見不真正， 如彼之所見。 |
This view is not true, as that other view is. |
我主生蓮華， 梵天於中出， |
Our Lord gave birth to a lotus flower, from which Brahma emerged, |
地主生梵天， 自生不相應。 |
The landowner gives birth to Brahma, but the self-birth does not correspond. |
地主剎利種， 梵志之父母， |
The landowner Ksali species, the parents of Brahma Zhi, |
云何剎利子， 梵志還相生？ |
Yunhe Ksārizi, the Brahma will still be reborn? |
尋其所生處， 諸天之所說， |
Find the place where it was born, what the heavens say, |
此是歎譽言， 還自著羇難。 |
This is a sigh of praise, but it is still troublesome. |
梵 天生人民， 地主造世間， |
Brahman creates the people, the landlord creates the world, |
或言餘者造， 此語誰者審？ |
Or the rest of the words are made by others. Who will judge these words? |
恚欲之所惑， 三事共合集， |
Confused by lust, three things come together, |
心不得自在， 自稱我世勝。 |
My heart is not at ease, and I claim to be the victor in the world. |
天神造世間， 亦非梵天生， |
The gods created the world, nor did Brahma create it. |
設復梵天造， 此非虛妄耶？ |
Suppose the creation of Brahma is restored, is this not false? |
尋跡遂復多， 審諦方言虛， |
There are many more traces to be found, and the dialects are empty when examining the truth. |
其行各各異， 此行不審實。 |
Their behavior is different, and this behavior is not true. |
「均頭當知，眾生之類所見不同，其念各異。 |
"You should know that all sentient beings see things differently and have different thoughts. |
此諸見者皆是無常，其有懷抱此見，則是無 常變易之法。 |
All these views are impermanent, and those who embrace this view are the methods of impermanence and change. |
若他人殺生，我等當離殺生； |
If others kill, we should abstain from killing; |
設他盜者，當遠離之，不習其行，專其心意， 不使錯亂，思惟挍計，邪見所興，乃至十惡 之法皆當去離，不習其行。 |
If someone steals from others, you should stay away from them. If you don't get used to their behavior, focus on their thoughts. Don't let them get confused, think and plot, and have wrong views. You should stay away from them, and don't get used to their behavior. |
若他瞋恚，我等 學於忍辱，他人懷嫉妬，我當捨離； |
If he is angry, we should learn to tolerate humiliation; if others are jealous, we should let go; |
他興憍 慢，我念捨離； |
He is careless and careless, and I think of abandonment; |
若他自稱、毀餘人，我等不自稱、 不毀他人； |
If he declares himself and destroys others, we will not declare ourselves to destroy others; |
他不少欲，我等當學少欲； |
He has many desires, we should learn to have less desires; |
他 人犯戒，我修其戒； |
If others violate the precepts, I will repair them; |
他人有懈怠，我當精進； |
When others are slacking off, I should work harder; |
他人不行三昧，我行三昧。 |
Others cannot practice Samadhi, but I can practice Samadhi. |
當作是學。 |
Think of it as learning. |
他人 愚惑，我行智慧。 |
Others are foolish, but I act wisely. |
其能觀察分別其法者，邪 見消滅，餘者不生。」 |
Those who can observe and distinguish the Dharma will have their wrong views eliminated and the rest will not arise. " |
是時，均頭受如來教已， 在閑靜之處，思惟挍計，所以族姓子，出家 學道，著三法衣，修無上梵行： |
At that time, Juntou had received the teachings of the Tathagata and was thinking about plans in a quiet place. Therefore, he became a monk and studied Taoism. He wore the three dharma robes and practiced the supreme holy life: |
生死已盡，梵行 已立，所造已辦，更不復受有，如實知之。 |
Birth and death have ended, the holy life has been established, what has been created has been accomplished, and there is no longer any feeling or existence, knowing it as it really is. |
是 時，均頭便成阿羅漢。 |
At that time, Juntou became an Arhat. |
爾時，均頭聞佛所說，歡 喜奉行。 |
At that time, Juntou heard what the Buddha said and followed it with joy. |
47.10 （一〇） |
47.10 (10) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「地獄眾生受其罪 報，極至一劫，或有其中間夭者； |
"The sentient beings in hell will suffer the retribution of their sins to the end of a calamity, or there may be some who die in the middle; |
受畜生罪 報，極至一劫，其間有中夭者； |
Suffering the retribution of the sins of animals, the ultimate calamity, during which some will die in infancy; |
受餓鬼報，極 至一劫，其間有中夭者。 |
The retribution of hungry ghosts will last for a calamity, during which some will die young. |
比丘當知，欝單曰 人壽千歲，無有中夭者。 |
Bhikkhus, you should know that there is no one who dies in infancy even if a person lives a thousand years. |
所以然者，彼土人 民無所係屬，設於彼命終，生善處天上，無 有墮落者。 |
Therefore, the people of that land have no ties to belong to. At the end of their lives, they will be reborn in a good place in heaven, and no one will fall. |
弗于逮人民壽五百歲，亦有中 夭者； |
Even though people live to be five hundred years old, there are also those who die in infancy; |
瞿耶尼人民壽二百五十歲，亦有中夭 者； |
The people of Quyeni have a lifespan of 250 years, and there are also those who die in infancy; |
閻浮提人民極壽百歲，亦有中夭者多。 |
The people of Jambudvipa live to a hundred years, and many of them die in infancy. |
「正使人壽命極至十十，人民之兆以壽十 十，其行不同，性分各異。 |
"Just as the lifespan of a person is up to ten years, the people's signs are as long as ten years. Their actions are different and their natures are different. |
初十幼小，無所識 知； |
On the tenth day of the lunar month, I was young and knew nothing; |
第二十少多有知，猶不貫了； |
Twenty-seven, there is a lot of knowledge, but it is not coherent; |
第三十欲意 熾盛，貪著於色； |
30. Desire is strong and greedy for sex; |
第四十多諸伎術，所行無 端； |
No. 40 Many tricks are done without reason; |
第五十解義明了，所習不忘； |
Chapter 50: The explanation is clear, and what you have learned will not be forgotten; |
第六十慳 著財物，意不決了； |
60. Saving money and being undecided; |
第七十懈怠憙眠，體性遲 緩； |
Seventy: Lazy and sleepy, the body is sluggish; |
第八十無有少壯之心，亦無榮飾； |
Eighty-year-old has no youthful heart and no glory; |
第九 十多諸病痛，皮緩面皺； |
9. Various ailments, sluggish skin and wrinkled face; |
第十十諸根衰秏， 骨節相連，多忘意錯。 |
The tenth and tenth roots are weak, the joints are connected, and there are many forgetfulness and mistakes. |
比丘知之，設人壽百 歲，當經歷爾許之難。 |
A bhikkhu knows that if a person lives a hundred years, he will go through many difficulties. |
設人壽百歲，當經三 百冬、夏春、秋，計其壽命，蓋不足言。 |
Assuming that a person lives a hundred years, he will have to live through three hundred winters, summers, springs and autumns. Calculating his lifespan, it is not enough to cover it. |
若人壽 百歲，當食三萬六千食，其間或有不食時： |
If a person lives a hundred years, he should eat thirty-six thousand foods, and there may be times when he does not eat: |
瞋不食，不與不食，病不食。 |
Don't eat when you are angry, don't eat when you are angry, don't eat when you are sick. |
計彼食與不 食，及飲母乳，取要言之，三萬六千食。 |
Taking into account whether they eat or not eat, and drink breast milk, the key points are thirty-six thousand foods. |
比丘！ 若人壽百歲其限歲數，飲食之法其狀如是。 |
Bhikkhu! If a person's life span is a hundred years, the number of years is limited, and the way of eating is like this. |
「比丘當知，閻浮地人民，或壽極長與無量 壽等。 |
"Bhikkhus, you should know that the people of Jambudvipa may have extremely long or infinite lifespans. |
過去久遠不可計世，有王名療眾病， 壽命極長，顏色端正，受樂無量。 |
In the past, which is immeasurable, there was a king whose name cured all kinds of diseases. He lived an extremely long life, had a good color, and received unlimited happiness. |
爾時，無疾 病、老、死之患。 |
At that time, there will be no disease, old age, or death. |
時，有夫婦二人生一子，子 便命終。 |
At that time, a couple gave birth to a son, and the son died. |
是時，父母抱舉令坐，又持食與，然 彼子不飲、不食，亦不起坐。 |
At this time, the parents held him up and made him sit down, and then gave him food. However, the child did not drink or eat, and he could not sit up. |
何以故爾？ |
Why? |
以命 終故。 |
It ends with life. |
是時，彼父母便生此念： |
At that time, his parents had this thought: |
『我子今日何 為瞋恚，不肯食飲，亦不言語？』 |
"Why is my son so angry today? He refuses to eat or drink, and he is silent?" 』 |
所以然者， 由彼人民不聞死亡音響之所致也。 |
The reason for this is that the people do not hear the sound of death. |
「爾時， 彼父母便復念曰： |
"At that time, the parents thought again and said: |
『我子今已經七日不飲、 不食，亦復不知何由默然？ |
My son has not drank or eaten for seven days now. I don't know why he is silent anymore? |
我今可以此因 緣，往白療病大王使知。』 |
I can now use this reason to go to the King of Bai Cure to let him know. 』 |
是時，父母往至王 所，以此因緣，具白大王。 |
At that time, my parents went to the king's residence, and by this reason, they met the king. |
是時，大王便作是 念： |
At that time, the king thought as follows: |
『今日已聞死亡音響。』 |
"The sound of death has been heard today. 』 |
王告之曰： |
The king told him: |
『汝等可 持此小兒到吾所。』 |
"You can take this child to my place." 』 |
爾時，父母即抱小兒至 國王所。 |
At that time, the parents took the child to the king's house. |
王見已，告父母曰： |
When the king saw this, he told his parents: |
『此兒已命終。』 |
"This child has died." 』 |
時， 父母白王言： |
At that time, his parents Bai Wang said: |
『云何名為命終？』 |
"Why is it called the end of life?" 』 |
王告曰： |
The king told: |
『此兒更 不行起、言對、談說、飲食、戲樂，身體正直，無 所復為，故名為命終。』 |
"This child can no longer stand up, talk, talk, eat, or play. His body is upright and he can do nothing again, so he is called the end of his life." 』 |
是時，夫婦復白王言： |
At this time, the couple reiterated Wang Yan: |
『如此之變，當經幾時？』 |
"How long will it take for such a change?" 』 |
王告之曰： |
The king told him: |
『此兒不久 身體爛壞，膖脹臭處，無所復任。』 |
"Not long after, my body became rotten, my stomach was swollen and smelly, and I had no job to return to." 』 |
爾時，父母不 信王語，復抱死兒，還至家中，未經幾時， 身體盡壞，極為臭穢。 |
At that time, the parents did not believe the king's words and took the dead child back to their home. After a while, his body was completely broken and extremely smelly. |
是時，父母方信王語 云： |
At that time, parents believed in Wang’s words: |
『此兒不久身體膖脹，盡當壞敗。』 |
"Soon, my body will become swollen and I will be ruined." 』 |
「是時，夫 婦復抱此膖脹小兒至國王所，而白王言： |
"At that time, the couple brought the swollen baby to the king's house and said to the king: |
『唯然，大王！今持此兒奉貢大王。』 |
"Wei Ran, Your Majesty! Now I hold this son to pay tribute to the king. 』 |
時，父母亦 不啼哭。 |
At this time, my parents did not cry. |
所以然者，由不聞死亡之音 故。 |
The reason for this is because one does not hear the sound of death. |
是時，大王剝取其皮，而作大鼓，復勅作 七重樓閣，持此鼓安處其上，即勅一人： |
At that time, the king peeled off its skin and made a big drum. He also ordered a seven-story pavilion to be built. He took the drum and placed it on it. Then he ordered one person: |
『汝 當知之，令守護此鼓，百歲一擊，無令失 時。』 |
"You should know that you are ordered to guard this drum. If you hit it for a hundred years, you will never miss it." 』 |
受王教誡，百歲一擊。 |
After being taught by the king, a hundred years old can be achieved. |
時，諸人民聞此鼓 音，怪未曾有，語諸人曰： |
At that time, when the people heard the sound of the drum, they were surprised that it had never been heard before, and they said to them: |
『何者音響，為是 誰聲，乃徹於斯？』 |
"What sound is it? Whose sound is it?" 』 |
王告之曰： |
The king told him: |
『此是死人皮之 響。』 |
"This is the sound of dead skin." 』 |
眾生聞已，各興念曰： |
When all sentient beings heard this, they all thought: |
『奇哉！乃聞此聲。』 |
"How strange!" I heard this sound. 』 |
「汝等比丘，爾時王者，豈異人乎？ |
"You monks, how could the king at that time be a different person? |
莫作是觀。 |
Don't take things for granted. |
所以然者，爾時王者，即我身是也。 |
Therefore, at that time, I am the king. |
以此知 之，昔日閻浮地壽命極長，如今閻浮地人民 極為短命，滅者難限。 |
From this we know that in the past the lifespan of Jambudvipa was extremely long, but now the people of Jambudvipa have extremely short lives, and it is difficult to limit their destruction. |
所以然者，由殺害 多故，致命極短，華色失乎！由此因緣，故 致變怪。 |
Therefore, due to the many deaths, the fatality is very short, and the beauty is lost! Due to this reason, it becomes strange. |
「比丘當知，閻浮地五十歲，四天王 中一日一夜。 |
"Bhikkhus, you should know that at the age of fifty in Jambudvipa, there is one day and one night among the Four Heavenly Kings. |
計彼日夜之數，三十日為一 月，十二月為一歲，四天王壽命五百歲，或復 有中夭者。 |
Counting the number of days and nights, thirty days is one month, and twelve months is one year. The life span of the Four Heavenly Kings is five hundred years, or some may die in infancy. |
計人中之壽十八億歲，還活地獄 一日一夜。 |
If a person's life expectancy is 1.8 billion years, he will still live in hell for one day and one night. |
計彼一日一夜之數，三十日為一 月，十二月為一歲，還活地獄極壽千歲，復 有中夭者。 |
Counting the number of days and nights, thirty days is one month, and twelve months is one year. If you live in hell and live for a thousand years, there will be those who die in infancy. |
計人中之壽三十六億歲，計人 中百歲，三十三天一日一夜，計彼日月年歲 之數，三十三天壽千歲，其間或有中夭者。 |
Counting the lifespan of a person at 3.6 billion years, counting the lifespan of a person at a hundred years, there are thirty-three days and one night, counting the number of days, months and years, the lifespan of a thousand years will be a thousand years in the thirty-three days, and there may be those who die in infancy. |
計人中之壽三十六億歲，阿鼻地獄中一日 一夜，復計彼日月之數，三十日為一月，十 二月為一歲，計彼日夜之數壽二萬歲，計 人中之壽，壽一拘利。 |
Counting the lifespan of a human being at 3.6 billion years, the day and night in the Avici Hell, and counting the number of days and months there, thirty days is one month, and twelve months is one year, and counting the number of days and nights, the lifespan is 20,000 years. Counting the life span of a person, life span is limited to profit. |
如是，比丘！計此之壽 轉轉增倍，除無想天。 |
So, bhikkhu! Counting on this, your life span will be doubled every time, except for the days without thoughts. |
無想天壽八萬四千 劫，除淨居天不來此世。 |
Wuxiang's life span is eighty-four thousand kalpas, and he will never come to this world except to live in the pure world. |
是故，比丘！勿懷 放逸，於現身上得盡有漏。 |
That’s why, bhikkhu! Don't let your guard down, or you'll end up with leaks all over your body. |
如是，比丘！當 作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
增壹阿含經卷第四十三 |
Addition to the Agama Sutra Volume 43 |
經言「百歲當經三百冬夏秋」，謂冬夏秋 各一百，故言三百； |
The sutra says, "A hundred years old is worth three hundred winters, summers, and autumns." It means one hundred winters, summers, and autumns, so it is said to be three hundred; |
而不言春者，此順西域 三時也。 |
Not talking about spring, this is the third season of the Western Region. |
言三時者，寒熱雨三也。 |
When talking about three seasons, there are three periods of cold, heat and rain. |
言冬即彼 寒時，夏即彼熱時，秋即彼雨時。 |
It is said that winter is the time of cold, summer is the time of heat, and autumn is the time of rain. |
然彼三時 各四月，計一年有十二月。 |
However, the three periods are each in four months, so there are twelve months in a year. |
今以冬夏秋擬 彼三時，而月數少，蓋譯者不善方言也。 |
Today, winter, summer, and autumn are used to describe the three seasons, but the number of months is small, so the translator is not good at dialects. |
48.1 （一） |
48.1 (1) |
增壹阿含經卷第四十四 |
The Forty-Fourth Volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「其有眾生，修行殺 生，廣布殺生，種地獄罪，餓鬼、畜生行； |
"There are living beings who practice killing, spread the practice of killing, commit hell crimes, and act like hungry ghosts and animals; |
若生 人中，壽命極短。 |
If born among humans, life span will be extremely short. |
所以然者，由害他命。 |
If so, it will harm his life. |
「若 有眾生盜他物者，種三惡道之罪； |
"If there are sentient beings who steal other things, they are guilty of the three evil realms; |
若生人 中，恒遭貧匱，食不充口，衣不蓋形。 |
If you are born among humans, you will always suffer from poverty and deprivation. You will not have enough food to eat, and you will not have enough clothes to cover your body. |
皆由 盜故，劫奪物者，即斷他命根。 |
It's all due to robbery. Anyone who robs something will have his lifeblood cut off. |
「若有眾生，好 喜 貪泆，種三惡道； |
"If there are sentient beings who are fond of joy, greed, and greed, and cultivate the three evil paths; |
若生人中，門不貞良，竊 盜淫泆。 |
If you are born into a human family, your family will be unchaste and you will steal and commit adultery. |
「若有眾生妄語者，種地獄罪； |
“If any sentient being speaks lies, he will be guilty of hell; |
若生 人中，為人所輕，言不信受，為人所賤。 |
If you are born among people, you will be looked down upon by others, if you do not believe what you say, you will be despised by others. |
所 以然者，皆由前世妄語所致。 |
Therefore, these are all caused by lies spoken in previous lives. |
「若有眾生兩 舌者，種三惡道之罪； |
"If there are living beings with two tongues, they are guilty of the three evil realms; |
設生人中，心恒不定， 常懷愁憂。 |
Suppose that among human beings, the mind is always unstable and always filled with sorrow. |
所以然者，由彼人兩頭傳虛 言故。 |
The reason for this is that false words are spread from both sides of the person. |
「若有眾生麁言者，種三惡道之罪； |
"If there are sentient beings who speak loudly, they will be guilty of the three evil realms; |
若 生人中，為人醜弊，常喜罵呼。 |
If you are born into a human being, you are ugly and prone to scolding. |
所以然者， 由彼人言不專正之所致也。 |
The reason for this is that the person's words are not correct. |
「若有眾生鬪 亂彼此，種三惡道之罪； |
“If there are sentient beings who mess with each other and cause sins in the three evil realms; |
設生人中，多諸怨 憎，親親離散。 |
Suppose among the living people, there are many resentments and hatreds, and relatives are separated. |
所以然者，皆由前世鬪亂之 所致也。 |
All this is caused by the chaos in the previous life. |
「若有眾生嫉妬者，種三惡道； |
"If there are sentient beings who are jealous, they will sow the three evil paths; |
若生 人中，乏諸衣裳。 |
If you are born among people, you will lack all kinds of clothes. |
所以然者，由彼人起貪 嫉故。 |
The reason for this is that the other person is greedy and jealous. |
「若有眾生起害意，種三惡道； |
"If there are sentient beings who have harmful intentions and cultivate the three evil paths; |
設生 人中，恒多虛妄，不解至理，心亂不定。 |
Suppose there is always a lot of falsehood among people, they do not understand the truth, and their minds are confused and unstable. |
所 以然者，皆由前世恚怒所致也，無有慈 仁。 |
Therefore, all the things like this are caused by anger in the previous life, and there is no compassion. |
「若有眾生，行邪見者，種三惡道； |
"If there are sentient beings who practice wrong views, they will cultivate the three evil paths; |
若生 人中，乃在邊地，不生中國，不覩三尊道法 之義，或復聾盲瘖瘂，身形不正，不解善法、 惡法之趣。 |
If he were born among humans, he would have been born in a borderland, not in China, and would not have understood the meaning of the three deities, Taoism, and Dharma. He would have become deaf, blind, and sick, his body shape was abnormal, and he would not have understood the meaning of good and evil Dharma. |
所以然者，皆由前世無信根 故，亦不信沙門、婆羅門、父母、兄弟。 |
This is all due to the lack of faith in the previous life. Therefore, one does not believe in ascetics, brahmins, parents, and brothers. |
「比丘知 之，由此十惡之報，致此殃舋。 |
"Bhikkhu knows this, and this is the retribution of the ten evils, resulting in this disaster. |
是故，比丘！當 離十惡，修行正見。 |
That’s why, bhikkhu! You should stay away from the ten evils and practice right views. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
48.2 （二） |
48.2 (2) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊十五日說戒時，將諸比丘，前後 圍遶，往詣普會講堂。 |
At that time, when the World-Honored One was preaching on the precepts on the fifteenth day, he surrounded the monks from front to back and went to the Yipu Hui Lecture Hall. |
爾時，世尊默然觀察， 諸聖眾寂寞不語。 |
At that time, the World Honored One observed silently, and all the saints were lonely and silent. |
是時，阿難白佛言： |
At that time, Ananda said to the Buddha: |
「今日 聖眾盡集講堂，唯然，世尊！當與諸比丘說 禁戒。」 |
Today, all the saints have gathered in the lecture hall. But, World Honored One, I should tell all the monks about the prohibitions. |
爾時，世尊亦復默然不語。 |
At that time, the World-Honored One also became silent again. |
是時，阿難須 臾復白佛言： |
At that time, Anandaxu spoke to the Buddha again: |
「今正是時，宜說禁戒，初夜欲 盡。」 |
Today is the right time to talk about abstinence. The first night is full of desires. |
爾時，世尊復默不語。 |
At that time, the World-Honored One remained silent again. |
爾時，阿難須臾復白 佛言： |
At that time, Ananda turned white again and the Buddha said: |
「中夜欲竟，眾僧勞頓，唯願世尊以時 說戒。」 |
In the middle of the night, all the monks are tired because they are about to finish their work. I only hope that the World Honored One will give me the precepts at the right time. |
爾時，世尊復默然不語。 |
At that time, the World-Honored One remained silent again. |
是時，阿難須 臾復白佛言： |
At that time, Anandaxu spoke to the Buddha again: |
「後夜欲盡，唯願世尊以時 說戒。」 |
The night is about to end, but I only hope that the World-Honored One will give you warnings at the right time. |
佛告阿難： |
The Buddha told Ananda: |
「眾中不淨者，故不說戒。 |
"Those who are impure among the people, therefore do not preach the precepts. |
今 聽上座，使說禁戒。 |
Today, I listen to you and I’m going to talk about the prohibitions. |
若僧上座不堪任說戒 者，聽持律說禁戒。 |
If the monk cannot hold the position of preaching the precepts, he should listen to the rules and preach the forbidden precepts. |
若無持律者，其能 誦戒通利者，當唱之使說戒。 |
If there is no one who can uphold the precepts and is able to recite the precepts, he should chant them and have them preach the precepts. |
自今已後，如 來更不說戒。 |
From now on, the Tathagata does not even speak of precepts. |
眾中不淨，如來於中說戒，彼人 頭破為七分，如彼酬羅果無異。」 |
Among the people who were impure, the Tathagata preached the precepts among them, and that person's head was broken into seven parts, just like that person's reward. " |
是時，阿 難悲泣交集，並作是說： |
At that time, Ananda burst into tears and said: |
「聖眾今日便為孤 窮。 |
"The saints are alone and poor today. |
如來正法去何速疾？ |
How quickly can the Tathagata rectify the Dharma? |
不淨之人出何速 疾？」 |
How can an impure person get sick? " |
是時，大目乾連便作是念： |
At that time, Mahamokugan Lian thought as follows: |
「此眾中何等 毀法之人，在此眾中，乃令如來不說禁 戒？」 |
What kind of person in this crowd is destroying the Dharma? Why, in this crowd, do you want the Tathagata not to say the forbidden precepts? |
是時，大目乾連入三昧定，遍觀聖眾 心中瑕穢。 |
At that time, the big eye stem connected with Samadhi, observing all the defects in the hearts of the saints. |
爾時，目連見馬師、滿宿二比丘在 眾會中，是時目連即從座起，至彼比丘所， 而告之曰： |
At that time, Maudgalyayana saw the two bhikkhus, Master Ma and Mansu, in the assembly. At that moment, Maudgalyayay got up from his seat, went to the bhikkhu and told him: |
「汝等速起，離此座中。 |
"Get up quickly and leave this seat. |
如來見譏， 由卿等故，如來不說禁戒。」 |
The Tathagata saw ridicule, because of the ministers and others, the Tathagata did not teach the prohibitions. " |
爾時，二比丘默 然不語。 |
At that time, the two monks remained silent. |
是時，目連復再三告曰： |
At this time, Mu Lianfu said again and again: |
「汝等速起， 不須住此。」 |
You can get up quickly, you don't need to stay here. |
是時，彼比丘默然不對。 |
At that time, the bhikkhu remained silent. |
是時，目 連即前捉手將至門外，還取門閉，前白佛 言： |
At that time, Maudgalyān came forward to catch the door, and when he was about to reach the door, he closed the door and said to the Buddha: |
「不淨比丘已將在外，唯然世尊時說 禁戒。」 |
The impure bhikkhu is already outside, but the Blessed One said the prohibition. |
佛告目連： |
The Buddha told Mulian: |
「止！止！目連！如來更不與 比丘說戒。 |
"Stop! Stop! Maudgalyana! The Tathagata does not even speak to monks. |
如來所說言不有二，還詣座 所。」 |
There are no two words spoken by the Tathagata, and he returns to his seat. " |
是時，目連復白佛言： |
At that time, Maudgalyayana spoke to the Buddha again: |
「今此眾中已生 瑕穢，我不堪任行維那法，唯願世尊更 差餘人。」 |
Now that there are defects among these people, I cannot bear to perform the Vina Dharma. I only hope that the World Honored One will send more people. |
爾時，世尊默然可之。 |
At that time, the World Honored One was silent. |
是時，目連頭面 禮世尊足，還就本座。 |
At that time, Maudgalyayana saluted the Lord's feet with his head and face, and returned to his seat. |
是時，阿難白世尊言： |
At that time, Ananda said to the World Honored One: |
「毘婆尸如來出現世時，聖眾多少？ |
"When Vipassi Tathagata appeared in the world, how many saints were there? |
為經幾 時，乃生瑕穢？ |
How long did it take for it to become stained? |
乃至迦葉弟子多少？ |
How many disciples does Kasyapa have? |
云何說 戒？」 |
Why do you say quit? " |
佛告阿難： |
The Buddha told Ananda: |
「九十一劫有佛出世，名毘婆 尸如來、至真、等正覺，出現世間。 |
"In the ninety-first kalpa, a Buddha named Vipassi Tathagata, the most truly enlightened, appeared in the world. |
爾時，三會聖 眾，初一會時比丘有百千六萬八千聖眾； |
At that time, there were three assembly of saints. In the first assembly, there were one hundred sixty-eight thousand saints. |
第二會時十六萬聖眾； |
In the second meeting there were 160,000 saints; |
第三會時十萬聖眾， 皆是阿羅漢。 |
At the third meeting, the hundred thousand saints were all Arhats. |
彼佛壽八萬四千歲，百歲之中 聖眾清淨，彼佛恒以一偈為禁戒： |
That Buddha lived for eighty-four thousand years, and during his hundred years the saints were pure. That Buddha always used this verse as a forbidden precept: |
「『忍辱為第一， 佛說無為最， |
"'Patience is the first, Buddha said inaction is the most important, |
不以剃鬚髮， 害他為沙門。』 |
If he does not shave his beard and hair, he will become a ascetic. 』 |
「是時，彼佛以此一偈，百歲之中而為禁戒， 已生瑕穢，便立禁戒。 |
"At that time, the Buddha used this stanza to establish the abstinence and precepts for a hundred years. Since he had become defiled, he established the abstinence and precepts. |
「復於三十一劫中，有 佛名試詰如來、至真、等正覺，出現於世。 |
"Furthermore, in the thirty-first kalpa, a Buddha named Trial Tathagata, the Supreme True Enlightenment, appeared in the world. |
爾 時，亦復三會聖眾，初一會時有十六萬聖 眾； |
At that time, there were also three gatherings of saints, and there were 160,000 saints in the first gathering; |
第二會時十四萬聖眾； |
In the second meeting there were 140,000 saints; |
第三會時十萬聖 眾。 |
The third meeting was attended by one hundred thousand saints. |
彼佛爾時，八十年中清淨無瑕穢，亦說一 偈： |
At the time of Buddha, he had been pure and flawless for eighty years. He also said a verse: |
「『若眼見非邪， 慧者護不著， |
"'If what you see with your eyes is not evil, a wise man cannot protect you. |
棄捐於眾惡， 在世為黠慧。』 |
Abandon all evils and live with wisdom. 』 |
「爾時，彼佛八十年中說此一偈，後有瑕穢， 更立禁戒。 |
"At that time, the Buddha had spoken this verse for eighty years, but later it became defective and he instituted a prohibition. |
爾時，試詰佛壽七萬歲。 |
At that time, the Buddha was asked to live seventy thousand years. |
「於彼劫 中，復有佛出現世間，名曰毘舍羅婆，亦三 會聖眾，初會之時十萬聖眾，盡是羅漢； |
"During that kalpa, another Buddha appeared in the world, named Vaisarava, and he also gathered three saints. At the first gathering, one hundred thousand saints were all Arhats; |
第二 會時八萬羅漢； |
In the second meeting, there were eighty thousand Arhats; |
第三會時七萬羅漢，諸漏已 盡。 |
At the third meeting, there were 70,000 Arhats, and all the outflows had been eliminated. |
毘舍羅婆如來七十年中無瑕穢。 |
For seventy years the Tathagata Vaisarava remained flawless. |
爾時，復 以一偈半為禁戒： |
At that time, one and a half verses were again used as taboos: |
「『不害亦不非， 奉行於大戒， |
"'It is not wrong to do no harm, and follow the great precepts. |
於食知止足， 床座亦復然， |
When you know you are satisfied with food, so will your bed seat. |
執志為專一， 是則諸佛教。』 |
To insist on single-mindedness is all Buddhism. 』 |
「七十年中以此一偈為禁戒，後有瑕穢， 更立禁戒。 |
"For seventy years, this verse was a taboo. Later, when it became dirty, the taboo was renewed. |
毘舍羅婆如來壽七萬歲。 |
The Tathagata Vaisarava lives seventy thousand years. |
「於此賢 劫中，有佛出世，名曰拘樓孫如來，出現世 間。 |
"During this sage kalpa, a Buddha named Kulousun Tathagata appeared in the world. |
爾時，二會聖眾，初會之時七萬聖眾，皆是 阿羅漢； |
At that time, the second gathering of saints, the seventy thousand saints at the first gathering, were all Arhats; |
第二會時六萬阿羅漢。 |
In the second session there were sixty thousand Arhats. |
彼佛爾時，六 十年中無有瑕穢。 |
During the time of Bifo, there was no blemish for sixty years. |
彼佛爾時，以二偈以為 禁戒。 |
At the time of Bifo, two verses were used as taboos. |
「『譬如蜂採華， 其色甚香潔， |
"'Like a bee picking flowers, their color is very fragrant and clean, |
以味惠施他， 道士遊聚落。 |
Giving him good taste, Taoist priests visited the settlement. |
不誹謗於人， 亦不觀是非， |
Don't slander others, don't judge right from wrong, |
但自觀身行， 諦觀正不正。』 |
But look at your own behavior and observe whether it is righteous or not. 』 |
「六十年中說此二偈，以為禁戒，自此已 來，以有瑕穢，便立禁戒。 |
"For sixty years I have said these two verses as a prohibition. Since then, if there are any defects, I have established a prohibition. |
彼佛壽六萬歲。 |
That Buddha lived sixty thousand years. |
「於 此賢劫中有佛出世，名曰拘那含牟尼如來、 至真、等正覺。 |
"During this virtuous kalpa, a Buddha appeared in the world, named Kunagamuni Tathagata, the most truly enlightened. |
爾時，二會聖眾，初會之時六十 萬聖眾，皆是阿羅漢； |
At that time, the second gathering of saints, the six hundred thousand saints at the first gathering, were all Arhats; |
第二會時四十萬聖 眾，皆是阿羅漢。 |
During the second meeting, there were 400,000 holy people, all of whom were Arhats. |
爾時，彼佛四十年中無有瑕 穢，以一偈為禁戒： |
At that time, that Buddha, who had been without blemish for forty years, made a verse as a prohibition: |
「『執志莫輕戲， 當學尊寂道， |
"'Don't play with your ambitions lightly, learn the way of respecting silence, |
賢者無愁憂， 常滅志所念。』 |
A wise man has no worries, and always destroys his aspirations and thoughts. 』 |
「四十年中說此一偈，以為禁戒，自此已 來，便有瑕穢，更立禁戒。 |
"For forty years I have been saying this verse as a prohibition. Since then, it has become obscene and I have established a new prohibition. |
彼佛壽四萬歲。 |
That Buddha lived forty thousand years. |
「於 此賢劫有佛，名為迦葉，出現世間。 |
"During this eon of wisdom, a Buddha named Kassapa appeared in the world. |
爾時， 彼佛亦二會聖眾，初會之時四十萬眾； |
At that time, the Buddha also gathered the saints for the second time. At the first meeting, there were 400,000 people; |
第二 會時三十萬眾，皆是阿羅漢。 |
The second meeting was attended by three hundred thousand people, all of whom were Arhats. |
二十年中無有 瑕穢，恒以一偈，以為禁戒： |
For twenty years there has been no blemish, and I always use this verse as a forbidden precept: |
「『一切惡莫作， 當奉行其善， |
"'Do not do any evil, but practice good deeds. |
自淨其志意， 是則諸佛教。』 |
To purify one's will and intention, this is Buddhism. 』 |
「二十年中說此一偈，以為禁戒，犯禁之後， 更立制限。 |
"For twenty years, I said this verse as a taboo. After breaking the taboo, I set up more restrictions. |
爾時，迦葉佛壽二萬歲。 |
At that time, Kassapa Buddha lived twenty thousand years. |
「我今如 來出現於世，一會聖眾千二百五十人，十二 年中無有瑕穢，亦以一偈為禁戒： |
"Now that I have appeared in the world, I have gathered together a saintly assembly of 1,250 people. I have been blameless for twelve years, and I have also adopted this verse as a prohibition: |
「『護口意清淨， 身行亦清淨， |
"'Keep your mouth pure and your mind pure, and your body and deeds also pure. |
淨此三行跡， 修行仙人道。』 |
Purify these three deeds and practice the immortal way. 』 |
「十二年中說此一偈，以為禁戒，以生犯律 之人，轉有二百五十戒，自今已後眾僧集 會，啟白如律： |
"In the past twelve years, this verse has been said as a forbidden precept, so that people who break the law will be converted into two hundred and fifty precepts. From now on, all the monks will gather together and say it as follows: |
『諸賢！咸聽！今十五日說戒，今僧 忍者，眾僧和合。』 |
"All sages!" Listen! Today is the fifteenth day to preach the precepts. Today the monks and ninjas are united in harmony. 』 |
說禁戒以啟此已。 |
It's enough to say that the prohibition is enough to start this. |
設有比 丘有所說者，不應說戒，各共默然。 |
If a bhikkhu has something to say, he should not say the precepts, and everyone should remain silent. |
若無 語者，應為說戒。 |
If you are speechless, you should give a warning. |
乃至說戒序後，復當問： |
Even after explaining the precepts, you should ask again: |
『諸賢，誰不清淨？』 |
"Sages, who is unclean?" 』 |
如是再三，『誰不清淨？』 |
Again and again, "Who is unclean?" 』 |
清淨者， 默然持之。 |
The pure one holds it silently. |
然今人壽命極短，盡壽不過百 年。 |
However, today’s lifespan is extremely short, with life expectancy lasting less than a hundred years. |
是故，阿難！善受持之。」 |
That’s why, Ananda! Hold it well. " |
爾時，阿難白世尊 言： |
At that time, Ananda said to the World Honored One: |
「過去久遠諸佛世尊，壽命極長，犯律者少， 無有瑕穢，然今人民壽命為短少，不過 十十，過去諸佛滅度之後，有遺法住世，為 經幾時？」 |
In the past, the Buddhas and World-Honored Ones in the past had extremely long lifespans, few who violated the law, and no defects. However, the life span of people today is short, no more than ten. How long will the remaining dharma remain in the world after the passing of the Buddhas in the past? |
佛告阿難： |
The Buddha told Ananda: |
「過去諸佛滅度之後，法 不久存。」 |
After the past Buddhas passed away, the Dharma will not long remain. |
阿難白佛言： |
Ananda said to the Buddha: |
「設如來滅度之後，正 法存世當經幾時？」 |
Suppose that after the Tathagata passes away, how long will it take for the Dharma to exist in the world? |
佛告阿難曰： |
The Buddha told Ananda: |
「我滅度之 後，法當久存。 |
"After I pass away, the Dharma will remain for a long time. |
迦葉佛滅度後，遺法住七日 中。 |
After Kasyapa Buddha passed away, the remaining Dharma remained for seven days. |
汝今，阿難！如來弟子為少。 |
You now, Ananda! Tathagata has few disciples. |
莫作是 觀。 |
Don't take it for granted. |
東方弟子無數億千，南方弟子無數億千。 |
There are countless hundreds of thousands of disciples from the East, and countless hundreds of millions of disciples from the South. |
是故，阿難！當建此意，我釋迦文佛壽命極 長。 |
That’s why, Ananda! With this in mind, I, Shakyamuni Buddha, have a very long life. |
所以然者，肉身雖取滅度，法身存在，此 是其義。 |
Therefore, although the physical body takes the state of annihilation, the Dharma body exists. This is its meaning. |
當念奉行。」 |
Be mindful and follow it. " |
爾時，阿難及諸比丘聞佛 所說，歡喜奉行。 |
At that time, Ananda and all the monks heard what the Buddha said and followed it with joy. |
48.3 （三） |
48.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園，與大比丘眾五百人俱。 |
At one time, the Buddha had only a solitary garden in the country of Savatthi with a group of five hundred great monks. |
爾時，阿難偏露 右肩，右膝著地，白世尊言： |
At that time, Ananda exposed his right shoulder, put his right knee on the ground, and said to the World Honored One: |
「如來玄鑒，無事 不察，當來、過去、現在三世皆悉明了，諸過去 諸佛姓字、名號，弟子菩薩翼從多少，皆悉知 之，一劫、百劫、若無數劫，悉觀察知。 |
"The Tathagata Xuanjian has observed everything. It is clear to all the coming, past, and present times. The surnames and names of the Buddhas in the past, as well as the number of disciples and Bodhisattvas, are all known. One kalpa, a hundred kalpas, or countless kalpas , know through observation. |
亦復知 國王、大臣、人民姓字，斯能分別，如今現在國 界若干，亦復明了。 |
I also know the surnames of kings, ministers, and people again, and I can distinguish them. Now I can also understand the boundaries of certain countries. |
將來久遠，彌勒出現，至真、 等正覺，欲聞其變； |
In the long future, Maitreya will appear, and he will be truly enlightened. I want to hear his changes; |
弟子翼從、佛境豐樂，為 經幾時？」 |
How long will it take for my disciple to follow you and enjoy the bliss of Buddhahood? " |
佛告阿難： |
The Buddha told Ananda: |
「汝還就座，聽我所說，彌 勒出現，國土豐樂，弟子多少，善思念之，執在 心懷。」 |
You still sit down and listen to what I say. Maitreya will appear, the land will be prosperous, and there will be as many disciples as possible. Think of it well and keep it in your heart. |
是時，阿難從佛受教，即還就座。 |
At that time, Ananda was still seated after receiving instruction from the Buddha. |
爾時， 世尊告阿難曰： |
At that time, the World-Honored One told Ananda: |
「將來久遠於此國界，當有 城郭名曰雞頭，東西十二由旬，南北七由旬， 土地豐熟，人民熾盛，街巷成行。 |
"In the future, far from this country's borders, there will be a city called Chicken Head, twelve yojanas from east to west, and seven yojanas from north to south. The land will be ripe, the people will flourish, and the streets will be lined. |
爾時，城中有 龍王名曰水光，夜雨澤香，晝則清和。 |
At that time, there was a dragon king named Shuiguang in the city. The night rain brought fragrance, and the daytime was peaceful. |
是時，雞 頭城中有羅剎鬼名曰葉華，所行順法，不 違正教，伺人民寢寐之後，除去穢惡諸不 淨者，又以香汁而灑其地，極為香淨。 |
At that time, there was a Rakshasa ghost named Ye Hua in Jitou City. He acted in accordance with the law and did not violate the orthodox teachings. He served the people after they went to sleep, removed the evil and impurities, and sprinkled the ground with fragrant juice, which was extremely fragrant and clean. . |
「阿難 當知，爾時，閻浮地東、西、南、北十萬由旬，諸山 河石壁皆自消滅，四大海水各據一方。 |
"Ananda, you should know that at that time, all the mountains, rivers and stone walls covering a hundred thousand yojanas to the east, west, south and north of Jambudvipa will be destroyed, and the four great seas will each occupy one area. |
時，閻 浮地極為平整，如鏡清明，舉閻浮地內，穀 食豐賤，人民熾盛，多諸珍寶，諸村落相近，雞 鳴相接。 |
At that time, the land of Jambudvipa was extremely smooth, as clear as a mirror. In the land of Jambudvipa, the food was plentiful and cheap, the people were prosperous, there were many treasures, the villages were close to each other, and the cocks crowed one after another. |
是時，弊花果樹枯竭，穢惡亦自消滅， 其餘甘美果樹，香氣殊好者，皆生乎地。 |
At that time, the harmful flowers and fruit trees have dried up, and the filthy and evil fruits have also been eliminated. The remaining sweet fruit trees, which have a very good fragrance, all grow on the earth. |
爾時。 |
Then. |
時氣和適，四時順節，人身之中無有百八之 患。 |
When the Qi is harmonious and the four seasons are in harmony, there will be no troubles in the human body. |
貪欲、瞋恚、愚癡不大殷勤，人心平均皆同 一意，相見歡悅，善言相向，言辭一類，無有差 別，如彼欝單曰人，而無有異。 |
Greed, anger, ignorance and ignorance are not very diligent, but people's hearts are all of the same mind, happy to see each other, good words to each other, the words are the same, there is no difference, just like the person who speaks alone, there is no difference. |
是時，閻浮地 內人民大小皆同一嚮，無若干之差別也。 |
At that time, all the people in Jambudvipa were of the same orientation, regardless of size. |
彼時男女之類意欲大小便，地自然開，事訖 之後，地復還合。 |
At that time, when men and women want to urinate and defecate, the earth will naturally open. After the incident, the earth will close again. |
爾時，閻浮地內自然生粳米， 亦無皮裹，極為香美，食無患苦。 |
At that time, japonica rice grew naturally in the land of Jambudvipa. It was not wrapped in skins and was extremely fragrant and delicious. There was no suffering in eating it. |
所謂金銀、 珍寶、車 璩 、瑪瑙、真珠、虎珀，各散在地，無 人省錄。 |
The so-called gold, silver, treasures, chariots, agates, pearls, and amber are scattered all over the place, and no one can record them. |
是時，人民手執此寶，自相謂言： |
At that time, the people held this treasure in their hands and said to themselves: |
『昔者 之人由此寶故，各相傷害，繫閉牢獄，更無 數苦惱，如今此寶與瓦石同流，無人守護。』 |
"In the past, because of this treasure, people suffered various injuries, were imprisoned, and suffered countless sufferings. Now this treasure is flowing with the rubble and stones, and no one is guarding it." 』 |
「爾 時，法王出現，名曰蠰佉，正法治化，七寶成 就。 |
"At that time, the Dharma King appeared, named Zhenyi, and he was governed by the righteous Dharma and achieved the Seven Treasures. |
所謂七寶者，輪寶、象寶、馬寶、珠寶、玉女寶、 典兵寶、守藏之寶，是謂七寶，領此閻浮地 內，不以刀杖，自然靡伏。 |
The so-called seven treasures are the wheel treasure, the elephant treasure, the horse treasure, the jewels, the jade girl treasure, the military treasure, and the guard treasure. These are the seven treasures. They are led into the land of Jambudvipa, and they are naturally hidden without the use of swords and sticks. |
如今，阿難！四珍之 藏，乾陀越國伊羅鉢寶藏，多諸珍琦異物， 不可稱計； |
Now, Ananda! The treasure of the four treasures, the Ilobo treasure of the Qiantuo Yue Kingdom, contains many treasures and foreign objects, which cannot be counted; |
第二彌梯羅國般綢大藏，亦多珍 寶； |
Secondly, the country of Mitila has a vast collection of silks and many treasures; |
第三須賴吒大國有寶藏，亦多珍寶； |
Thirdly, Laizha, a great country, has treasures and many treasures; |
第 四婆羅 ［木＊奈］ 蠰佉有大藏，多諸珍寶，不可稱 計，此四大藏自然應現，諸守藏人各來白王： |
The fourth Brahma [Mu*Nai] You have a great treasure, with so many treasures that it is impossible to count. These four great treasures will naturally appear, and all the people who keep the treasure will come to the king: |
『唯願大王以此寶藏之物，惠施貧窮！』爾時， 蠰佉大王得此寶已，亦復不省錄之，意 無財物之想。 |
"I only hope that the king will use this treasure to benefit the poor!" ’ At that time, the king had obtained this treasure, but he no longer thought about it and had no intention of recording it. |
時，閻浮地內自然樹上生衣，極 細柔軟，人取著之，如今欝單曰人自然 樹上生衣，而無有異。 |
At that time, clothes grew naturally on trees in Jambudvipa. They were extremely fine and soft, and people could pick them up. Now it is said that people naturally grow clothes on trees, and there is no difference. |
「爾時，彼王有大臣，名 曰修梵摩，是王少小同好，王甚愛敬，又且 顏貌端正，不長、不短，不肥、不瘦，不白、不黑，不 老、不少。 |
"At that time, the king had a minister named Xiu Brahmo, who was a close friend of the king. The king loved and respected him very much. He also had a good appearance, neither long nor short, neither fat nor thin, neither white nor black. Not old, not too old. |
是時，修梵摩有妻，名曰梵摩越，玉 女中最極為殊妙，如天帝妃，口作優鉢 蓮花香，身作栴檀香，諸婦人八十四態，永無 復有，亦無疾病亂想之念。 |
At that time, Xiu Brahmo had a wife named Brahma Yue. She was the most extraordinary of the jade girls, like the concubine of the Emperor of Heaven. Her mouth was filled with lotus incense and her body was made with sandalwood incense. These women had eighty-four states that would never be seen again. , and no thoughts of illness. |
爾時，彌勒菩薩於 兜率天，觀察父母不老、不少，便降神下應， 從右脅生，如我今日右脅生無異，彌勒菩 薩亦復如是。 |
At that time, Maitreya Bodhisattva was in Tusita Heaven and observed that his parents were not old and young. Then he sent down a spirit to respond and gave birth to the child from the right side of his body. Just as I was born on the right side of the body today, Maitreya Bodhisattva also did the same. |
兜率諸天各各唱令： |
All the heavens in Tushita sang orders: |
『彌勒菩薩 已降神下。』 |
"Maitreya Bodhisattva has descended from the gods. 』 |
是時，修梵摩即與子立字，名曰 彌勒，有三十二相、八十種好，莊嚴其身，身 黃金色。 |
At that time, Xiu Brahma immediately established a character with his son, named Maitreya. He had thirty-two signs and eighty kinds of good things, and his body was decorated with golden color. |
爾時，人壽極長，無有諸患，皆壽八萬 四千歲，女人年五百歲然後出適。 |
At that time, people have extremely long lifespans and are free from all kinds of troubles. They all live to be 84,000 years old, and women live until they are 500 years old. |
爾時，彌勒 在家未經幾時，便當出家學道。 |
At that time, Maitreya had not been at home for a while, so he became a monk and learned Taoism. |
「爾時，去雞 頭城不遠，有道樹名曰龍華，高一由旬，廣 五百步。 |
"At that time, not far from Jitou City, there was a Taoist tree named Longhua, one league high and five hundred paces wide. |
時，彌勒菩薩坐彼樹下，成無上道果； |
At that time, Maitreya Bodhisattva sat under that tree and achieved the supreme path and fruit; |
當其夜半，彌勒出家，即其夜成無上道。 |
In the middle of the night, Maitreya became a monk, that is, he achieved the supreme path at night. |
時， 三千大千剎土，六變震動，地神各各相告曰： |
At that time, the three thousand great thousand lands were shaken by six transformations, and the gods of the earth each said to each other: |
『今 彌勒已成佛！』轉至聞四天王宮，『彌勒已成 佛道！』轉轉聞徹三十三天、焰天、兜率天、化自 在天、他化自在天，聲展轉乃至梵天： |
"Now Maitreya has become a Buddha!" ” Turning to the Palace of the Four Heavenly Kings, “Maitreya has become a Buddha!” ” Hearing the Thirty-three Heavens, the Flame Heaven, the Tusita Heaven, the Self-Transformation Heaven, the Self-Transformation Heaven of Others, and the Sound Expansion to the Brahma Heaven: |
『彌勒已 成佛道！』爾時，魔名大將以法治化，聞如來 名教音響之聲，歡喜踊躍，不能自勝，七日 七夜不眠不寐。 |
"Maitreya has attained Buddhahood!" ’ At that time, the demon-named Great Master will be governed by law. Hearing the sound of the Tathagata’s famous teachings, he will jump for joy and be unable to overcome himself. He will not sleep for seven days and seven nights. |
是時，魔王將欲界無數天 人，至彌勒佛所，恭敬禮拜。 |
At that time, the devil brought countless heavenly beings from the desire realm to Maitreya Buddha and worshiped him respectfully. |
「彌勒聖尊與諸 天漸漸說法微妙之論，所謂論者： |
"Holy Lord Maitreya and the heavens gradually preached subtle theories. The so-called commentators: |
施論、戒論、 生天之論，欲不淨想，出要為妙。 |
Regarding the theory of giving, the theory of precepts, and the theory of rebirth in heaven, it is better to think about the impurity of desires and avoid the key points. |
爾時，彌勒見 諸人民已發心歡喜，諸佛世尊常所說法： |
At that time, Maitreya saw that all the people were already rejoicing, and the Buddhas and World-Honored Ones always preached: |
苦、習、盡、道，悉與諸天人廣分別其義。 |
Suffering, habituation, exhaustion, and Tao all have different meanings for all gods and humans. |
爾時， 座上八萬四千天子諸塵垢盡，得法眼淨。 |
At that time, all the dust and impurities of the eighty-four thousand emperors on the throne were gone, and their Dharma eyes were pure. |
爾 時，大將魔王告彼界人民之類曰： |
At that time, the general, the Demon King, told the people of that realm: |
『汝等速出 家。 |
You will become a monk soon. |
所以然者，彌勒今日已度彼岸，亦當 度汝等使至彼岸。』 |
Therefore, since Maitreya has already crossed over to the other shore today, he should also help you reach the other shore. 』 |
「爾時，雞頭城中長者，名 曰善財，聞魔王教令，又聞佛音響，將八 萬四千眾，至彌勒佛所，頭面禮足，在一 面坐。 |
"At that time, an elder in Jitou City, named Shancai, who heard the Demon King's instructions and the Buddha's voice, brought eighty-four thousand people to the place of Maitreya Buddha, bowed their heads, faced and feet, and sat down on one side. |
爾時，彌勒漸與說法微妙之論，所謂論 者： |
At that time, Maitreya gradually began to explain the subtle discussion of the Dharma. The so-called commentator: |
施論、戒論、生天之論，欲不淨想，出要為 妙。 |
Regarding the theory of giving, the theory of precepts, and the theory of regenerating heaven, it is better to avoid thinking about pure desires. |
爾時，彌勒見諸人民心開意解，如諸佛 世尊常所說法： |
At that time, Maitreya saw that the people's hearts were open and they understood, just as the Buddhas and World-Honored Ones always said: |
苦、習、盡、道，與諸人民廣分 別義。 |
Suffering, habituation, exhaustion, and Tao have different meanings from those of all people. |
爾時，座上八萬四千人，諸塵垢盡，得法 眼淨。 |
At that time, the eighty-four thousand people present in the seat had their dust and dirt removed and their Dharma eyes were pure. |
是時，善財與八萬四千人等，即前白佛： |
At that time, Shancai and eighty-four thousand people came to the Buddha and said: |
『求索出家，善修梵行，盡成阿羅漢道。』 |
"Seek to become a monk, practice the holy life well, and become an Arhat." 』 |
爾時， 彌勒初會八萬四千阿羅漢。 |
At that time, Maitreya met eighty-four thousand Arhats for the first time. |
「是時，蠰佉王 聞彌勒已成佛道，便往至佛所，欲得聞 法。 |
"At that time, King Chunji heard that Maitreya had attained the Buddha's path, so he went to the Buddha's place, hoping to hear the Dharma. |
時，彌勒與說法，初善、中善、竟善，義理 深邃。 |
At that time, Maitreya preached the Dharma, which was good at the beginning, good in the middle, and good at the end, with profound principles. |
爾時，大王復於異時立太子，賜剃頭 師珍寶，復以雜寶與諸梵志，將八萬四千 眾生，往至佛所，求作沙門； |
At that time, the great king again established a prince at a different time, gave the shaver precious treasures, and also gave various treasures and Brahma aspirations, and brought eighty-four thousand sentient beings to the Buddha's place to seek to become ascetics; |
盡成道果， 得阿羅漢。 |
Complete the path to attainment and attain Arhat. |
「是時，修梵摩大長者聞彌勒已 成佛道，將八萬四千梵志之眾，往至佛所， 求作沙門； |
"At that time, when the great elder who cultivated Brahma heard that Maitreya had attained the Buddha's path, he brought eighty-four thousand people with Brahma aspirations to the Buddha's place and asked to become a ascetic; |
得阿羅漢。 |
Become an Arhat. |
唯修梵摩一人，斷 三結使，必盡苦際。 |
The only person who cultivates Brahma and breaks the three knots will end up in suffering. |
「是時，佛母梵摩越復將 八萬四千婇女之眾，往至佛所，求作沙門。 |
"At that time, Brahma Yue, the mother of the Buddha, again brought eighty-four thousand maidens to the Buddha's place, seeking to become ascetics. |
是時，諸女人盡得羅漢； |
At that time, all the women became Arhats; |
唯有梵摩越一人， 斷三結使，成須陀洹。 |
Only Brahma Yue can break the three knots and become Sotapanna. |
「爾時，諸剎利婦聞彌 勒如來出現世間，成等正覺，數千萬眾往 至佛所，頭面禮足，在一面坐。 |
"At that time, when all the Ksāriya women heard that Maitreya Tathagata had appeared in the world and had attained perfect enlightenment, tens of millions of people went to the Buddha's place, bowed their heads, faces and feet, and sat on one side. |
各各生心，求 作沙門，出家學道； |
Everyone has their own aspirations, seeking to become a recluse, become a monk, and learn the Tao; |
或有越次取證，或有 不取證者。 |
There may be cases where evidence is obtained in an overstepped manner, or there may be cases where evidence is not obtained. |
爾時，阿難！其不越次取證者， 盡是奉法之人，患厭一切世間不可樂想。 |
At that time, Ananda! Those who do not go beyond the limits to obtain evidence are simply people who follow the Dharma and are tired of all the world and cannot be happy to think about it. |
爾 時，彌勒當說三乘之教，如我今日弟子之 中，大迦葉者行十二頭陀，過去諸佛所善 修梵行，此人常佐彌勒，勸化人民。」 |
At that time, Maitreya should preach the teachings of the Three Vehicles. Among my disciples today, Kassapa the Great practices the Twelve-headed Buddhas. He has practiced the Brahma lineage well in the past Buddhas. This person always assists Maitreya and persuades the people. " |
爾時，迦 葉去如來不遠，結加趺坐，正身正意，繫念 在前。 |
At that time, Kassapa was not far from the Tathagata. He was sitting on his back, with his body and mind straight, and his thoughts in front of him. |
爾時，世尊告迦葉曰： |
At that time, the World-Honored One told Kasyapa: |
「吾今年已衰耗， 年向八十餘。 |
"I am already declining this year, and I am approaching eighty. |
然今如來有四大聲聞，堪任遊 化，智慧無盡，眾德具足。 |
However, the Tathagata now has four great hearers who are capable of wandering and transforming, possessing endless wisdom and possessing all kinds of virtues. |
云何為四？ |
Why is the cloud four? |
所謂大 迦葉比丘、君屠鉢漢比丘、賓頭盧比丘、羅云 比丘。 |
The so-called great monk Kassapa, Bhikkhu Juntu Bohan, Bhikkhu Bintou Luxiu, and Bhikkhu Luoyun. |
汝等四大聲聞要不般涅槃，須吾法 沒盡，然後乃當般涅槃。 |
If you, the four great great hearers, do not want to attain parinirvana, your Dharma will not be exhausted, and then you will attain parinirvana. |
大迦葉亦不應般 涅槃，要須彌勒出現世間。 |
Kassapa should also not be able to achieve parinirvana, nor should Sumitreya appear in the world. |
所以然者，彌勒 所化弟子，盡是釋迦文佛弟子，由我遺化得 盡有漏。 |
Therefore, the disciples transformed by Maitreya are all disciples of Sakyamuni Buddha, and they are all transformed by me. |
摩竭國界毘提村中，大迦葉於彼 山中住。 |
In the village of Biti on the border of Moja, Kassapa lived in that mountain. |
又彌勒如來將無數千人眾，前後圍 遶，往至此山中，遂蒙佛恩，諸鬼神當與開 門，使得見迦葉禪窟。 |
Also, Maitreya Tathagata gathered countless thousands of people around him and went to this mountain. Then, with the grace of the Buddha, the ghosts and gods opened the door to the Kasyapa Zen Cave. |
「是時，彌勒伸右手 指示迦葉，告諸人民： |
"At that time, Maitreya stretched out his right hand and instructed Kasyapa to tell the people: |
『過去久遠釋迦文佛弟 子，名曰迦葉！今日現在，頭陀苦行最為第 一。』 |
"Long ago, there was a disciple of Sakyamuni Buddha, whose name was Kasyapa! Today, asceticism is the most important thing. 』 |
是時，諸人民見已，歎未曾有，無數百千眾 生，諸塵垢盡，得法眼淨。 |
At that time, when all the people saw this, they sighed that there had never been so many hundreds and thousands of sentient beings, all dusty and impurities were gone, and they had the pure Dharma eye. |
或復有眾生，見迦 葉身已，此名為最初之會，九十六億人，皆得 阿羅漢。 |
Perhaps there will be sentient beings who see Kassapa's body. This is called the first meeting, and all 9.6 billion people will become Arhats. |
斯等之人皆是我弟子。 |
These people are all my disciples. |
所以然者， 悉由受我教訓之所致也。 |
The reason for this is all due to my teachings. |
亦由四事因緣： |
It is also caused by four things: |
惠施、仁愛、利人、等利。 |
Benevolence, kindness, benefit to others, and equal benefit. |
爾時，阿難！彌勒如來當 取迦葉僧伽梨著之。 |
At that time, Ananda! Maitreya Tathagata should take the Kasyapa Sangha pear and put it on it. |
是時，迦葉身體奄然星 散。 |
At that time, Kasyapa's body was dying and scattered. |
是時，彌勒復取種種香華，供養迦葉。 |
At that time, Maitreya took all kinds of incense and offered them to Kasyapa. |
所 以然者，諸佛世尊有恭敬心於正法故。 |
This is so because all Buddhas and World-Honored Ones have reverence for the true Dharma. |
彌 勒亦由我所受正法化，得成無上正真之 道。 |
Maitreya was also transformed by the true Dharma I received, and achieved the supreme true path. |
「阿難當知，彌勒佛第二會時，有九十四 億人，皆是阿羅漢，亦復是我遺教弟子，行四 事供養之所致也。 |
"Ananda should know that at the time of Maitreya Buddha's second assembly, there were 9.4 billion people, all of whom were Arhats. They were also disciples of my legacy and had done the four things to make offerings. |
又彌勒第三之會九十二 億人，皆是阿羅漢，亦復是我遺教弟子。 |
Furthermore, the 9.2 billion people in the Third Assembly of Maitreya are all Arhats and are also disciples of my legacy. |
「爾時， 比丘姓號，皆名慈氏弟子，如我今日諸聲聞 皆稱釋迦弟子。 |
"At that time, the monks' surnames were all called disciples of Ci family, just as I, the voice-hearers today, are all called disciples of Sakyamuni. |
爾時，彌勒與諸弟子說法： |
At that time, Maitreya preached the Dharma to his disciples: |
『汝等比丘，當思惟無常之想、樂有苦想、計 我無我想、實有空想、色變之想、青瘀之想、 腹脹之想、食不消想、血想、一切世間不可樂 想。 |
"You monks, you should think about the thoughts of impermanence, the thought of pleasure and pain, the thought of selflessness and selflessness, the thought of empty reality, the thought of discoloration, the thought of bruises, the thought of abdominal distension, the thought of inability to eat, the thought of blood, and the thought of all things that are impossible in the world. Le Xiang. |
所以然者，比丘當知，此十想者，皆是過 去釋迦文佛與汝等說，令得盡有漏，心得 解脫。 |
Therefore, bhikkhus, you should know that these ten thoughts are all taught by Buddha Sakyamuni in the past, so that you can eliminate all outflows and your mind can be liberated. |
「『若復此眾中釋迦文佛弟子，過去時修 於梵行，來至我所； |
“‘If among these disciples of Shakyamuni Buddha, in the past, they practiced the holy life and came to my place; |
或於釋迦文佛所，奉持 其法，來至我所； |
Or he may be at the residence of Shakyamuni Buddha, uphold his Dharma, and come to my residence; |
或復於釋迦文佛所，供養 三寶，來至我所； |
Or return to the place of Shakyamuni Buddha, make offerings to the Three Jewels, and come to my place; |
或於釋迦文佛所，彈指之 頃，修於善本，來至此間； |
Or in the place of Sakyamuni Buddha, in a matter of seconds, you can practice the fine book and come here; |
或於釋迦文佛所， 行四等心，來至此者； |
Or those who practice the fourth level of mind in the place of Sakyamuni Buddha and come here; |
或於釋迦文佛所，受 持五戒、三自歸，來至我所； |
Or at the residence of Sakyamuni Buddha, you may receive the five precepts and observe the three self-returns and come to my residence; |
或於釋迦文佛所， 起神寺廟，來至我所； |
Or in the place of Sakyamuni Buddha, he may set up a temple and come to my place; |
或於釋迦文佛所，補 治故寺，來至我所； |
Or come to our place to repair and repair the old temple where Sakyamuni Buddha lives; |
或於釋迦文佛所，受八 關齋法，來至我所； |
Or you may receive the eight-pass fasting method at the residence of Sakyamuni Buddha and then come to my residence; |
或於釋迦文佛所，香花 供養，來至此者； |
Or those who come here to make offerings of fragrant flowers at the place of Sakyamuni Buddha; |
或復於彼聞佛法，悲泣墮 淚，來至我所； |
Maybe he will hear the Dharma again, weep and shed tears, and come to my place; |
或復於釋迦文佛，專意聽法， 來至我所； |
Perhaps he will return to Sakyamuni Buddha, listen intently to the Dharma, and come to my place; |
復盡形壽善修梵行，來至我所； |
Restore your body and life, cultivate the holy life well, and come to me; |
或復書讀諷誦，來至我所者； |
Or those who come to my place to read and recite satire; |
承事供養，來至 我所者。』 |
Those who come to my place to support me. 』 |
「是時，彌勒便說此偈： |
"At that time, Maitreya said this verse: |
「『增益戒聞德， 禪及思惟業， |
"'Enhance moral ethics, Zen and contemplation, |
善修於梵行， 而來至我所。 |
Those who are good at practicing the holy life come to my place. |
勸施發歡心， 修行心原本， |
Encourage giving to be happy, the original intention of cultivation, |
意無若干想， 皆來至我所。 |
No matter how many thoughts I have, they all come to me. |
或發平等心， 承事於諸佛， |
Or, with an equanim mind, serve all the Buddhas, |
飯食 於 聖眾， 皆來至我所。 |
Meals are given to the saints, and they all come to my place. |
或誦戒契經， 善習與人說， |
Or recite the Sutra of Precepts and Deeds, and be good at explaining it to others. |
熾然於法本， 今來至我所。 |
Burning in the Dharma book, now come to my place. |
釋種善能化， 供養諸舍利， |
Release the kind of goodness that can be transformed into it, and make offerings to the relics, |
承事法供養， 今來至我所。 |
In order to support you through the Dharma, you have come to my place now. |
若有書寫經， 頒宣於素上， |
If there is a written scripture, proclaim it on the sutra, |
其有供養經， 皆來至我所。 |
If they have sutras for offering offerings, they all come to me. |
繒綵及眾物， 供養於神寺， |
The silk ribbons and other objects are offered as offerings to the temple. |
自稱南無佛， 皆來至我所。 |
Calling himself Namo Buddha, all come to my place. |
供養於現在， 諸佛過去者， |
Offerings to the present, to all the Buddhas in the past, |
禪定正平等， 亦無有增減。 |
Meditation is equal, and there is no increase or decrease. |
是故於佛法， 承事於聖眾， |
Because of the Buddha Dharma and serving the saints, |
專心事三寶， 必至無為處。』 |
If you concentrate on the Three Jewels, you will inevitably end up doing nothing. 』 |
「阿難當知，彌勒如來在彼眾中當說此偈。 |
"Ananda, you should know that Maitreya Tathagata should speak this verse among those people. |
爾時，眾中諸天、人民思惟此十想，十一姟人 諸塵垢盡，得法眼淨。 |
At that time, all the gods and people in the crowd pondered these ten thoughts, and all the dust and dirt of the eleven people were wiped away, and their eyes of Dharma were purified. |
「彌勒如來千歲之中，眾 僧無有瑕穢，爾時恒以一偈，以為禁戒： |
"During the thousand years of Maitreya Tathagata, all the monks were without blemishes. At that time, they always used this verse as a forbidden precept: |
「『口意不行惡， 身亦無所犯， |
“‘Do no evil with your mouth and mind, and do no wrong with your body. |
當除此三行， 速脫生死淵。』 |
When these three elements are eliminated, one can quickly escape from the abyss of life and death. 』 |
「過千歲之後，當有犯戒之人，遂復立戒。 |
"After a thousand years of age, when someone violates the precepts, he will reestablish the precepts. |
「彌 勒如來當壽八萬四千歲，般涅槃後，遺法當 存八萬四千歲。 |
"The Tathagata Maitreya should live for 84,000 years, and after parinirvana, his legacy should last for 84,000 years. |
所以然者，爾時眾生皆是 利根。 |
Therefore, all living beings at that time have sharp roots. |
其有善男子、善女人，欲得見彌勒佛， 及三會聲聞眾，及鷄頭城，及見蠰佉王，并 四大藏珍寶者，欲食自然粳米，并著自然 衣裳，身壞命終生天上者，彼善男子、善女 人，當勤加精進，無生懈怠，亦當供養諸法 師承事，名華、 ［打－丁＋鳥］ 香種種供養無令有失。 |
There are good men and good women who want to see Maitreya Buddha, and the three groups of voice-hearers, and the Chicken Head City, and see King Zhenji, and the four treasures. They want to eat natural japonica rice and wear natural clothes, and their bodies will be ruined. Those good men and women who are destined to live in heaven for the rest of their lives should work diligently and diligently without slacking off. They should also make offerings to the Dharma masters to carry out their duties. They should make offerings of famous flowers, [beat-ding+birds], incense, and all kinds of offerings without any loss. |
如 是，阿難！當作是學。」 |
So, Ananda! Think of it as learning. " |
爾時，阿難及諸大會聞 佛所說，歡喜奉行。 |
At that time, Ananda and the assembly heard what the Buddha said and followed it with joy. |
增壹阿含經卷第四十四 |
The Forty-Fourth Volume of the Agama Sutra |
48.4 （四） |
48.4 (four) |
增壹阿含經卷第四十五 |
Volume 45 of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
不善品第四十八入前品中 |
The forty-eighth unwholesome qualities are included in the previous qualities. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，眾多比丘集普會講堂，各生此念： |
At that time, many monks gathered in the general meeting hall, and each of them had this thought: |
「今如來甚奇！甚特！過去取般涅槃者，亦復知 彼姓名、種族、持戒、翼從，皆悉分明，三昧，智慧、 解脫、解脫見慧，身壽有長短，皆悉知之。 |
"This Tathagata is so amazing! What a special person! Those who achieved parinirvana in the past also know their names, races, precepts, and wings. They are all clear. Samadhi, wisdom, liberation, liberation and wisdom, and the length and breadth of their body and life span. Know it. |
云何， 諸賢！為是如來分別法處，極為清淨，知彼 諸佛姓字所出之處乎？ |
What are you talking about, all the wise men! Because the Tathagata distinguishes the place of Dharma, which is extremely pure, do you know where the names of the Buddhas come from? |
為是諸天來至佛所 而告此耶？」 |
Why do all the gods come to the Buddha's place to tell you this? " |
爾時，世尊以天耳徹聞眾多比丘 各興此論，便往至諸比丘所，在中央坐。 |
At that time, the World-Honored One heard with his heavenly ears that many bhikkhus were discussing this. He went to where the bhikkhus were and sat down in the center. |
爾 時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等集此為何等論？ |
"Why are you discussing this? |
欲 說何法？」 |
What do you want to say? " |
諸比丘白佛言： |
The monks said to the Buddha: |
「我等集此，論正法 之要。 |
"We gather here to discuss the essentials of the rectification of the Dharma. |
諸人各興此論議： |
Everyone is discussing this: |
『如來甚奇！甚特！乃 能知過去諸佛世尊名字姓號，智慧多少，靡 不貫博，甚可奇雅。 |
"The Tathagata is so amazing! Shit! He is able to know the names and surnames of the Buddhas and World-Honored Ones in the past, and how much wisdom they have. |
云何，諸賢！為是如來分 別法界，極為清淨，知彼諸佛姓字所出之 處乎？ |
What the hell, all the wise men! Because the Tathagata distinguishes the Dharma Realm and makes it extremely pure, do you know where the names of the Buddhas come from? |
為是諸天來至佛所而告此耶？』 |
Why do all the gods come to the Buddha's place to tell you this? 』 |
」 |
|
爾時， 世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「汝等欲得聞過去諸佛神智 之力乎？ |
"Do you want to hear the power of the spiritual wisdom of past Buddhas? |
姓字名號、壽命長短耶？」 |
What's your name, your lifespan? " |
諸比丘對曰： |
The monks said to each other: |
「今正是時，唯願世尊敷演其義。」 |
"This is the right time. I only hope that the World Honored One will fulfill his purpose." |
佛告諸比 丘： |
The Buddha told the monks: |
「汝等善思念之，吾當與汝廣演其義。」 |
If you think of it well, I will explain its meaning to you. |
爾 時，眾多比丘從佛受教。 |
At that time, many monks received teachings from the Buddha. |
世尊告曰： |
The World Honored One said: |
「比丘當 知，過去九十一劫有佛出世，號毘婆尸如 來、至真、等正覺。 |
"Bhikkhus, you should know that in the past ninety-one kalpas, a Buddha appeared in the world, named Vipassi Tathagata, the most truly enlightened Buddha. |
復次，三十一劫有佛出世，名 式詰如來、至真、等正覺。 |
Again, in the thirty-first kalpa, a Buddha named Shikaku Tathagata, the most truly enlightened, appeared in the world. |
復於彼三十一劫 內有佛，名毘舍羅婆如來出世。 |
Again, during those thirty-one kalpas, a Buddha named Vaisarava Tathagata appeared in the world. |
於此賢劫 中有佛出世，名拘屢孫如來。 |
During this virtuous kalpa, a Buddha appeared in the world, named Kudusun Tathagata. |
復於賢劫 中有佛出世，名拘那含牟尼如來、至真、等 正覺。 |
Again, during the virtuous kalpa, a Buddha appeared in the world, named Kunagamuni Tathagata, the most truly enlightened, and so on. |
復於賢劫中有佛出世，名曰迦葉。 |
Again, during the virtuous kalpa, a Buddha appeared, named Kassapa. |
復 於賢劫中，我出現世，釋迦文如來、至真、等正 覺。」 |
Again in the virtuous kalpa, I appeared in this world as the Tathagata Sakyamuni, the most truly enlightened. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「九十一劫中， 有佛毘婆尸， |
"During the ninety-one kalpas, there was a Buddha visiting the dead body. |
三十一劫中， 式詰如來出。 |
In the thirty-first calamity, Tathagata Shijie appeared. |
復於彼劫中， 毘舍如來現， |
Again in that kalpa, Tathagata Vaishya appeared, |
今日賢劫中， 四佛復出世。 |
Today, in the celestial calamity, the four Buddhas reappear. |
拘孫那迦葉， 如日照世間， |
Kosunakasyapa, like the sun shining on the world, |
欲知名字者， 其號悉如是。 |
If you want to know his name, here's his number. |
「毘婆尸如來者出剎利種，式詰如來亦出剎 利種，毘舍羅婆如來亦出剎利種，拘屢孫如 來出婆羅門種，拘那含牟尼如來出婆羅門 種，迦葉如來出婆羅門種，如我今出剎利 種。」 |
The Tathagata Vipassi has the Ksriya seed, the Tathagata Shijie also has the Ksriya seed, the Tathagata Vaisarava also has the Ksriya seed, the Tathagata Kosususon has the Brahmin seed, the Tathagata Konagamuni has the Brahmin seed, and Ka Tathagata Ye gave birth to a Brahmin seed, just as I have now given birth to a Ksriya seed. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「前佛有現者， 皆出剎利種， |
"The Buddhas who appeared before were all of Ksāli seed. |
拘孫至迦葉， 出於婆羅門。 |
From Kusun to Kasyapa, he came from Brahman. |
最尊無能及， 我今天人師， |
The most honorable person is incomparable, I am a teacher today, |
諸根而淡泊， 出於剎利姓。 |
All roots are indifferent, coming from the surname Ksāli. |
「 毘婆 尸如來姓瞿曇，式詰如來亦出瞿曇， 比舍羅婆亦出瞿曇，迦葉如來出迦葉姓， 拘樓孫、拘那含牟尼亦出迦葉姓，同上 而無異，我今如來姓瞿曇。」 |
"Vipasi Tathagata's surname is Qutan, Shijie Tathagata also has the surname Qutan, Bisharapa also has the surname Qutan, Kassapa Tathagata has the surname Kassapa, Kulousun and Konagamuni also have the surname Kassapa, the same as above No different, my current Tathagata’s surname is Qu Tan.” |
爾時，世尊便說 此偈： |
At that time, the World-Honored One spoke this verse: |
「如初諸三佛， 出於瞿曇種， |
"Just like the three Buddhas from the beginning, they came from Qutan's seed. |
後三至迦葉， 出於迦葉姓。 |
The last three came to Kasyapa, from which the surname Kasyapa came. |
如我今現在， 天人所奉敬， |
As I am now, worshiped by gods and humans, |
諸根而淡泊， 出於瞿曇姓。 |
All roots are indifferent, which comes from the surname Qu Tan. |
「比丘當知，毘婆尸如來姓拘鄰若，式詰如 來亦出拘鄰若，毘舍羅婆如來亦出拘鄰 若，拘屢孫如來出婆羅墮，拘那含牟尼如來 亦出婆羅墮，迦葉如來亦出婆羅墮，如 我今如來、至真、等正覺出於拘鄰若。」 |
"Bhikkhus, you should know that the Tathagata Vipassi is surnamed Kollingra, the Tathagata Shijie is also born in Korlingra, the Tathagata Vaisarava is also born in Korlingra, the Tathagata Kotsu Sun is born in Palla, and the Tathagata Konagamuni is also born in Phara. Kassapa Tathagata also came out of Pāluāṇa, just as I, the Tathagata, now have the truest and most enlightened enlightenment from Kölnāra.” |
爾時， 世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「如初諸三佛， 出於拘鄰若， |
"Just like the three Buddhas from the beginning, who came from Ku Neja, |
後三至迦葉， 出於婆羅墮。 |
The next three days he arrived at Kassapa, where he came from Brahma. |
如我今現在， 天人所奉敬， |
As I am now, worshiped by gods and humans, |
諸根而淡泊， 出於拘鄰若。 |
All roots are indifferent, out of restraint from neighbors. |
「毘婆尸如來坐波羅利華樹下而成佛道， 式詰如來坐分陀利樹下而成佛道，毘 舍羅婆如來坐波羅樹下而成佛道，拘屢 孫如來坐尸利沙樹下而成佛道，拘那 含牟尼如來坐優頭跋羅樹下而成佛 道，迦葉如來坐尼拘留樹下而成道果，如 我今日如來坐吉祥樹下而成佛道。」 |
"The Tathagata Vipasva sat under the parali flower tree and attained the path of Buddhahood; the Tathagata Shijie sat under the pandali tree and attained the path of buddhahood; the Tathagata Vaishnava sat under the tree of paraliva and attained the path of Buddhahood; the Tathagata Tathagata Kutsusun sat under the tree and attained the Buddhahood." The Buddha attained the path of Buddhahood under the Lisha tree, the Buddha attained the path of Buddhahood when Kunagamuni sat under the Utubhala tree, the Buddha attained attainment of Buddhahood when Kassapa Tathagata sat under the tree of nuns, and the Buddha attained the path of Buddhahood when I sit under the auspicious tree today. .” |
爾時， 世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「初一成佛道， 波羅利樹下， |
"On my first day of enlightenment, under the Boluoli tree, |
式坐分陀利， 毘舍坐波羅。 |
Sitting in Pendari posture, sitting in Polo posture. |
拘孫坐尸利， 拘那跋羅下， |
Kusun is sitting on the corpse, and Kunavara is down. |
迦葉拘留樹， 吉祥我成道。 |
Kasyapa's detention tree, auspicious for my enlightenment. |
七佛天中天， 照明於世間， |
The seven Buddhas in the sky illuminate the world, |
因緣坐諸樹， 各成其道果。 |
Causes and conditions sit on the trees, each achieving its own path and fruit. |
「毘婆尸如來弟子有十六萬八千之眾，式詰 如來弟子之眾有十六萬，毘舍羅婆如來弟 子之眾十萬，拘屢孫如來弟子之眾有八萬 人，拘那含牟尼如來弟子之眾有七萬人， 迦葉如來弟子之眾有六萬眾，如我今日弟 子之眾有千二百五十人，皆是阿羅漢，諸漏 永盡，無復諸縛。」 |
There are 168,000 disciples of the Tathagata Vipassi, 160,000 disciples of the Tathagata Shijie, 100,000 disciples of the Tathagata Vaisarava, 80,000 disciples of the Tathagata Kususu, There are 70,000 disciples of Hammuni Tathagata, 60,000 disciples of Kassapa Tathagata, and 1,250 disciples of mine today. They are all Arhats. Bound. |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「百千六萬八， 毘婆尸弟子， |
"One hundred and sixty-eight, disciple of Viposhi, |
百千及六萬， 式詰弟子眾。 |
Hundreds, thousands and sixty thousand, he asked all his disciples. |
百千比丘眾， 毘舍婆弟子， |
Hundreds of thousands of bhikkhus, disciples of Vaishva, |
拘孫八萬眾， 拘那含七萬。 |
There are 80,000 people in Kusun, and 70,000 in Kuna. |
迦葉六萬眾， 皆是阿羅漢， |
Kasyapa’s sixty thousand people are all Arhats. |
我今釋迦文， 千二百五十。 |
My current Sakyamuni text is one thousand two hundred and fifty. |
皆是真人行， 布現於法教， |
They are all performed by real people, and they are revealed in the teachings. |
遺法餘弟子， 其數不可計。 |
The number of remaining disciples who left the Dharma behind is incalculable. |
「毘婆尸如來侍者，名曰大導師； |
"The attendant of Tathagata Vipassi is called the Great Master; |
式詰如來侍 者，名曰善覺； |
Shijie Tathagata's attendant is named Shanjue; |
毘舍羅婆如來侍者，名曰勝 眾； |
The attendants of the Tathagata Vaisarava are called victors; |
拘屢孫如來侍者，名曰吉祥； |
Kuzu Sun Tathagata's attendant was named Jixiang; |
拘那含牟 尼如來侍者，名曰毘羅先； |
Kunagamuni Tathagata's attendant was named Virasian; |
迦葉如來侍者， 名曰導師； |
The attendant of Kasyapa Tathagata is called the teacher; |
我今侍者，名曰阿難。」 |
My current attendant’s name is Ananda. " |
爾時，世尊 便說此偈： |
At that time, the World-Honored One spoke this verse: |
「大道及善覺， 勝眾與吉祥， |
"The great road and good enlightenment, victory over people and auspiciousness, |
毘羅先導師， 阿難第七侍。 |
Master Vastu, the seventh attendant of Ananda. |
此人供養聖， 無有不得時， |
This person makes offerings to the Holy Spirit without fail. |
諷誦又受持， 不失其義理。 |
It can be recited and upheld without losing its meaning. |
「毘婆尸如來壽八萬四千歲，式詰如來壽七 萬歲，毘舍羅婆如來壽六萬歲，拘屢孫如來 壽五萬歲，拘那含如來壽四萬歲，迦葉如來 壽二萬歲，如我今日壽極減少，極壽不過 百歲。」 |
The Tathagata Vipasi lives for 84,000 years, the Tathagata Shijie lives for 70,000 years, the Tathagata Vaisarapa lives for 60,000 years, the Tathagata Kususun lives for 50,000 years, the Tathagata Konagami lives for 40,000 years, and the Tathagata Kassapa lives for 40,000 years. Twenty thousand years old, if my life span is shortened today, my life span will not be more than a hundred years old. |
爾時，世尊便說斯偈： |
At that time, the World Honored One said this verse: |
「初佛八萬四， 次佛七萬歲， |
"The first Buddha was eighty-four thousand years old, and the second Buddha was seventy thousand years old. |
毘舍婆六萬， 拘留壽五萬、 |
Vaisheva is sixty thousand, and his life span is fifty thousand. |
一萬二萬年， 是拘那含壽， |
Twelve thousand years, that is the longevity of Kunanahan, |
迦葉壽二萬， 唯我壽百年。 |
Kasyapa has a lifespan of twenty thousand, but I only have a lifespan of a hundred years. |
「如是，諸比丘！如來觀知諸佛姓名號字，皆悉 分明，種類出處靡不貫練，持戒、智慧、禪定、 解脫皆悉了知。」 |
In this way, bhikkhus! The Tathagata observes and knows the names of all the Buddhas. They are all clearly distinguished. Their classifications and origins are endless. They can all understand the precepts, wisdom, meditation, and liberation. |
爾時，阿難白世尊言： |
At that time, Ananda said to the World Honored One: |
「如來亦 說，過去恒沙諸佛取滅度者，如來亦知； |
"The Tathagata also said that the Tathagata also knew that the Buddhas of Hengsha in the past achieved annihilation; |
當 來恒沙諸佛方當來者，如來亦知。 |
When the Buddhas of Hengsha come, the Tathagata will also know. |
如來何故 不記爾許佛所造？ |
Why does the Tathagata not remember what you promised the Buddha to create? |
今但說七佛本末。」 |
Now let’s talk about the origin and end of the Seven Buddhas. " |
佛告 阿難： |
The Buddha told Ananda: |
「皆有因緣本末故，如來說七佛之本 末； |
"Everything has its origin and origin. The Tathagata explains the origin and origin of the seven Buddhas; |
過去恒沙諸佛，亦說七佛本末； |
The Buddhas of Hengsha in the past also spoke of the origin and end of the Seven Buddhas; |
將來彌勒 出現世時，亦當記七佛之本末； |
When Maitreya appears in the world in the future, he should also remember the origin and end of the seven Buddhas; |
若師子應 如來出時，亦當記七佛之本末； |
When the Tathagata appears, the master should also remember the origin and end of the seven Buddhas; |
若承柔順佛 出世時，亦當記七佛之本末； |
When the Gentle and Submissive Buddha appears in the world, you should also remember the origin and end of the seven Buddhas; |
若光焰佛出 現世時，亦當記七佛之名號； |
If the Flame Buddha appears in the world, the names of the seven Buddhas should also be remembered; |
若無垢佛出 現世時，亦當記迦葉之本末； |
If the Immortal Buddha appears in this world, the origin and end of Kasyapa should also be remembered; |
若寶光佛出 現世時，亦當記釋迦文之本末。」 |
If the Precious Light Buddha appears in this world, the origin and end of the Sakyamuni text should also be recorded. " |
爾時，世尊 便說此偈： |
At that time, the World-Honored One spoke this verse: |
「師子柔順光， 無垢及寶光， |
"Teacher, gentle light, untainted and precious light, |
彌勒之次第， 皆當成佛道。 |
The steps of Maitreya should all be regarded as the path of Buddhism. |
彌勒記式佛， 師子記毘舍， |
Maitreya remembers the Buddha, Shizi remembers Vaishya, |
柔順記拘孫， 光焰記牟尼， |
Submissiveness remembers Kusun, bright flames remember Muni, |
無垢記迦葉， 皆說曩所緣， |
Wugu Ji Kasyapa all talks about the objects of the past. |
寶光成三佛， 亦當記我號。 |
The precious light has become the three Buddhas, and you should also remember my name. |
過去諸三佛， 及以將來者， |
The three Buddhas of the past and those of the future, |
皆當記七佛， 曩所之本末。 |
Everyone should remember the Seven Buddhas, the origin and end of what has happened in the past. |
「由此因緣故，如來記七佛名號耳。」 |
For this reason, the Tathagata records the names of the seven Buddhas. |
爾時，阿 難白世尊言： |
At that time, Ananda said to the Blessed One: |
「此經名何等？ |
"What is the name of this sutra? |
當云何奉行？」 |
Why should we pursue it? " |
佛 告阿難： |
The Buddha told Ananda: |
「此經名曰記佛名號，當念奉行。」 |
The name of this sutra is to remember the name of the Buddha, and you should recite it and practice it. |
爾 時，阿難及諸比丘聞佛所說，歡喜奉行。 |
At that time, Ananda and all the monks heard what the Buddha said and followed it with joy. |
48.5 （五） |
48.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所。 |
At one time, the Buddha was in the Kalanda Bamboo Garden in Luoyue City. |
是時，師子長者往至舍利弗所，頭面禮足， 在一面坐。 |
At that time, the master, the elder, went to the place where Shariputra was located and sat on one side with his head bowed and his face bowed. |
爾時，師子長者白舍利弗言： |
At that time, the elder Master said to the relic relic: |
「唯 願尊者當受我請？」 |
Is it your honor that you should accept my invitation? |
是時，舍利弗默然受請。 |
At this time, Sariputta accepted the invitation silently. |
是時，長者見尊者默然受請，便從坐起，禮 足而退，復至大目乾連、離越、大迦葉、阿那 律、迦旃延、滿願子、優婆離、須菩提、羅 云、均頭沙彌，如此上首者請五百人。 |
At that time, when the elder saw that the venerable was silently accepting the invitation, he stood up from his seat and withdrew with due courtesy. He came back to Mahamugamlian, Liyue, Mahakassapa, Anuruddha, Kaccanyana, Manwanzi, and Upa. Li, Subhuti, Luo Yun, and Juntou novices, the first of these, invited five hundred people. |
是時， 師子長者即還，辦具種種極妙飲食，敷好 座具，又白： |
At that time, the master came back, prepared all kinds of exquisite food and drinks, laid out the seats, and said: |
「時到，諸真人羅漢靡所不監， 今食具已辦，唯願屈顧，臨覆下舍。」 |
When the time has come, all the real people, Arhats and Luohan, are not in charge. Now that the tableware has been prepared, I only wish to bow down and pay attention. |
爾時，諸 大聲聞各著三衣，持鉢入城至長者家。 |
At that time, all the great speakers, each wearing three robes, entered the city with their alms bowls and went to the elder's home. |
時， 長者見諸最尊坐已定，手自斟酌，行種種 飲食。 |
At that time, the elder saw that the most respected person was sitting still, thinking about himself with his hands, and making various kinds of food and drinks. |
見諸聖眾食已訖，行清淨水。 |
I saw that all the saints had finished eating and were walking to clean water. |
人施一 白 ［疊＊毛］ ，前受呪願。 |
People give a piece of white [stacked * hair] and receive their wishes in front of them. |
是時，尊者舍利弗與長者 說極妙之法，便從坐起而去。 |
At that time, the Venerable Shariputra spoke the most wonderful Dharma to the elder and then stood up from his seat and left. |
還詣靜室。 |
Return to the quiet room. |
爾 時，羅云至世尊所，頭面禮足，在一面坐。 |
At that time, Luo Yun came to the place where the World Honored One was, bowing his head, face and feet, and sat on one side. |
爾 時，世尊問曰： |
At that time, the World-Honored One asked: |
「汝今為從何來？」 |
Where did you come from today? |
羅云報云： |
Luo Yun reported: |
「師 子長者今日來見請。」 |
Elder Master, I'm here to see you today. |
佛告之曰： |
The Buddha told him: |
「云何，羅云！ 飲食為妙？ |
"Why, Luo Yun! What's the best diet? |
為不妙？ |
Why is it bad? |
為細耶？ |
Why? |
為麁耶？」 |
Why? " |
羅云報 曰： |
Luo Yunbao said: |
「飲食極妙，又且豐多。 |
"The food is wonderful and plentiful. |
今此白 ［疊＊毛］ ，從彼得 之。」 |
Now this white [stacked * hair] comes from Peter. " |
佛告羅云： |
The Buddha told Luo Yun: |
「眾僧斯有幾人？ |
"How many monks are there? |
上坐是誰？」 |
Who is sitting on top? " |
羅云白佛言： |
Luo Yun said to the Buddha: |
「和上舍利弗最為上首，及諸 神德弟子有五百人。」 |
Together with Sariputta, who is the most senior, and five hundred disciples of divine virtues. |
佛告羅云。 |
Buddha told Luo Yun. |
「云何，羅云！ 彼長者獲福為多乎？」 |
Why, Luo Yun! How blessed is that elder? |
羅云白佛言： |
Luo Yun said to the Buddha: |
「唯然，世 尊！彼長者得福之報不可稱計。 |
"But, World Honored One! The reward for that elder's blessings is immeasurable. |
施一羅漢 其福難限，何況大神妙天人所敬奉？ |
The blessings of giving to an Arhat are immeasurable, let alone being worshiped by great gods and wonderful heavenly beings? |
今五百 人均是真人，其福有何可量？」 |
Today's five hundred people are all real people. How can their blessings be measured? " |
佛告羅云， 「今施五百羅漢之功德，若從眾中僧次， 請一沙門，請已，供養； |
The Buddha told Luo Yun, "Now that I have given you the merits of the five hundred Arhats, if you follow the monks in the crowd, please ask a recluse to make an offering. |
計此眾中差人之福， 及與五百羅漢之福，百倍、千倍、巨億萬倍、不 可以譬喻為比。 |
Calculating the blessings of the messengers among this crowd and the blessings of the five hundred Arhats, it is a hundred times, a thousand times, hundreds of millions of times, and it cannot be compared. |
所以然者，眾中所差，其 福難限，獲甘露滅盡之處。 |
Therefore, those who are poor among the masses will have unstoppable blessings and will find themselves in a place where the nectar has been exhausted. |
羅云當知，猶如 有人自誓說曰： |
Luo Yun should know that it is like someone swearing to himself and saying: |
『吾要當飲此江河諸水。』 |
"I will drink the waters of these rivers." 』 |
彼 人為堪任不乎？」 |
Is that person worthy of any responsibility? " |
羅云白佛言： |
Luo Yun said to the Buddha: |
「不也。 |
"No. |
世尊！所 以然者，此閻浮地極為廣大。 |
World Honored One! Therefore, this Jambudvipa is extremely vast. |
此閻浮地有 四大河： |
There are four major rivers in Jambudvipa: |
一者恒伽，二者新頭，三者私陀， 四者博叉。 |
The first is Ganga, the second is Xintou, the third is Situo, and the fourth is Bocha. |
一一河者，從有五百。 |
There are five hundred rivers one by one. |
然此人 終不能飲水使盡，但勞其功，事終不成 也。」 |
However, this person will not be able to drink all the water, but if he works hard, he will not achieve anything. " |
「彼人復作是說： |
"The other man replied: |
『我自有方便因緣，可得 飲諸水使盡。』 |
"I have convenient causes and conditions to drink all the water." 』 |
云何有因緣得飲諸水？ |
Why is there any reason to drink water? |
爾 時，彼人便作是念： |
At that time, the man thought: |
『我當飲海水。 |
"I will drink from the sea. |
所以然者， 一切諸流，皆歸投乎海。』 |
Therefore, all currents are thrown into the sea. 』 |
云何，羅云！彼人能 得飲諸水乎？」 |
Yunhe, Luo Yun! Can that person drink from the water? " |
羅云白佛言： |
Luo Yun said to the Buddha: |
「如此方便，可得 飲水使盡。 |
"It's so convenient that you can drink as much water as you want. |
所以然者，一切諸流皆歸乎 海，由此因緣故，彼人得飲水盡。」 |
Therefore, all the currents return to the sea, and for this reason, he can drink all the water. " |
佛告之 曰： |
The Buddha told him: |
「如是。 |
"That's right. |
羅云！一切私施猶如彼流，或獲 福，或不獲福，眾僧者如彼大海。 |
Luo Yun! All private donations are like that stream, which may bring blessings or not, and the monks are like that big ocean. |
所以然 者，流河決水以入于海，便滅本名，但有大 海之名耳。 |
Therefore, if the river breaks through the water and enters the sea, its original name will be lost, but it will have the name of the sea. |
羅云！此亦如是，今此十人皆從 眾中出，非眾不成。 |
Luo Yun! This is also the case, now these ten people all come out from the crowd, and they are not the crowd. |
云何為十？ |
Why is the cloud ten? |
所謂向須陀 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、辟支佛、佛，是 謂十人皆由眾中，非獨自立。 |
The so-called go to Sotapanna, get Sotapanna, go to Situagam, get Situagam, go to Anagami, get Anagami, go to Arahant, get Arahant, Pratyekabuddha, Buddha, this means that the ten people all come from the crowd. in, not independent. |
羅云！當以此 方便，知其眾中差者，其福不可限量。 |
Luo Yun! You should use this method to know the difference among others, and your blessings will be immeasurable. |
是故， 羅云！善男子、善女人欲求其福不可稱計， 當供養聖眾。 |
That’s why, Luo Yun! Good men and women should make offerings to the saints if they wish for blessings beyond measure. |
羅云當知，猶如有人以酥 投水，凝，不得廣普，若以油投水，則遍滿其 上。 |
Luo Yun should know that it is like someone pouring butter into water, and the condensation will not spread widely. If you pour oil into water, it will be all over it. |
是故，羅云，當念供養聖眾比丘僧。 |
Therefore, Luo Yun, you should remember to make offerings to the holy monks and monks. |
如是， 羅云！當作是學。」 |
If so, Luo Yun! Think of it as learning. " |
爾時，師子長者聞如來歎 說施眾之福，不歎說餘福。 |
At that time, when the master and the elders heard the Tathagata sighing about the blessings of giving to everyone, they did not sigh and talked about the remaining blessings. |
爾時，長者以餘 時，往至世尊所，頭面禮足，在一面坐。 |
At that time, the elder took the remaining time to go to the Blessed One's place, bowed his head, face and feet, and sat on one side. |
爾時， 師子長者白世尊言： |
At that time, Master Bai Shizun said: |
「適聞如來而歎說施 眾之福，不歎別請人之福，自今已後常當 供養聖眾。」 |
When I hear the Tathagata and sigh about the blessings of giving to others, I don't sigh about the blessings of asking others. From now on, I should always make offerings to the saints. |
佛告之曰： |
The Buddha told him: |
「我不作爾說： |
"I don't say what I said: |
『當供 養聖眾，不供養餘人。』 |
"You should make offerings to the saints and not to the rest." 』 |
今施畜生猶獲其福， 何況餘人？ |
Today, if you give to animals, you will still receive blessings from them, not to mention the rest of the people? |
但我所說者福有多少。 |
But what I am talking about is how blessed it is. |
所以然 者，如來聖眾可敬、可貴，是世間無上福田。 |
Therefore, the saints of the Tathagata are respectable and valuable, and they are the unparalleled field of blessing in the world. |
今此眾中有四向、四得及聲聞乘、辟支佛乘、 佛乘。 |
Now among these people there are the four directions, the four attainments, and the sravaka vehicle, the pratyekabuddha vehicle, and the Buddha vehicle. |
其有善男子、善女人欲得三乘之道 者，當從眾中求之。 |
If there are good men or women who wish to obtain the path of the Three Vehicles, they should seek it from among the crowd. |
所以然者，三乘之道 皆出乎眾。 |
Therefore, the paths of the three vehicles are all outstanding. |
長者！我觀此因緣義，故而說此 語耳。 |
Senior citizens! I observe the cause and meaning, so I say this. |
亦不教人應施聖眾，不應施餘人。」 |
Nor do they teach people that they should give alms to the saints and not to others. " |
爾時，長者白世尊言： |
At that time, the elder Bai Shizun said: |
「如是，如尊教勅，自 今已後。 |
"In this way, as you respect the teachings and edicts, from now on. |
若作福業，盡當供養聖眾，不選 擇人施。」 |
If you do good deeds, you should make offerings to the saints and not choose others to give to you. " |
爾時，世尊與彼長者說微妙之法， 令發歡悅之心。 |
At that time, the World-Honored One spoke to the elder a subtle Dharma, which made him feel happy. |
長者聞法已，即從座起，頭 面禮足，便退而去。 |
After the elder heard the Dharma, he stood up from his seat, bowed his head and his face, and then retreated. |
爾時，師子長者意欲施 立福業。 |
At that time, the master, the elder, wanted to do some good deeds. |
爾時，諸天來告之曰： |
At that time, the heavens came and told him: |
「此是向須陀洹之人，此 是得須陀洹，施此得福多，施此得福少。」 |
This is the person who seeks Sotapanna. This is the person who gets Sotapanna. If you give this, you will get more blessings. If you give this, you will get less blessings. |
爾 時，天人即歎頌曰： |
At that time, the gods sighed and said: |
「如來歎擇施， 與此諸德士， |
"The Tathagata sighs and chooses to give, and these virtuous people, |
施此獲福多， 如良田生苗。」 |
If you apply this, you will receive many blessings, like seedlings growing in fertile fields. " |
爾時，師子長者默然不對。 |
At that time, the master and the elder remained silent. |
爾時，天人復語長 者： |
At that time, the gods and humans spoke again: |
「此是持戒人，此是犯戒人； |
“This is a person who keeps the precepts, and this is a person who breaks the precepts; |
此向須陀洹人， 此是得須陀洹人； |
This is for Sotapanna people, This is for Sotapanna people; |
此向斯陀含人，此是得斯 陀含人； |
This is a person from Xiangstuoham, and this is a person from Deshtuoham; |
此向阿那含，此得阿那含； |
This one goes to Anagami, this one gets Anagami; |
此向 阿羅漢，此得阿羅漢； |
This is to become an Arhat, this is to obtain an Arhat; |
此是聲聞乘，此是辟支 佛乘，此是佛乘； |
This is the Sravaka Vehicle, this is the Pratyekabuddha Vehicle, this is the Buddha Vehicle; |
施此得福少，施此得福多。」 |
If you give this, you will receive little blessing; if you give this, you will receive much blessing. " |
爾時，師子長者默然不對。 |
At that time, the master and the elder remained silent. |
何以故爾？ |
Why? |
但憶如 來教誡，不選擇而施。 |
But remembering the Tathagata's teachings, you do it without choosing. |
爾時，師子長者復以 餘時，至世尊所，頭面禮足，在一面坐： |
At that time, the master, the elder, came to where the World Honored One was. He bowed his head, face and feet, and sat on one side: |
「我自 憶念請聖眾飯之，有天來告我言： |
"I have been thinking about inviting the saints to have a meal, and one day God came and told me: |
『此是持 戒，此是犯戒； |
"This is keeping the precepts, this is breaking the precepts; |
此人向須陀洹，此人得須陀洹， 乃至三乘皆悉分別。』 |
This person goes to Sotapanna, this person gets Sotapanna, and even the three vehicles are all distinguished. 』 |
又說此偈： |
He also said this verse: |
「『如來歎擇施， 與此諸德士， |
"'The Tathagata sighs and chooses to give, and these virtuous people, |
施此獲福多， 如良田生苗。』 |
If you apply this, you will receive many blessings, like seedlings growing in fertile fields. 』 |
「時我復作是念： |
"At that time, I repeated my thoughts: |
『如來教誡不可違戾，豈 當生心選擇施乎？ |
The Tathagata teaches you not to disobey and be cruel. How can you choose to give alms if you have the heart to do so? |
終無是非之心、高下之 意也。』 |
There is no sense of right or wrong, no idea of superiority or inferiority. 』 |
時我復作是念： |
At that time, I repeated my thoughts: |
『我當盡施一切眾 生之類，汝自持戒受福無窮，若使犯戒自 受其殃。 |
I will do my best to give to all sentient beings. If you keep the precepts, you will receive endless blessings. If you violate the precepts, you will suffer the consequences. |
但愍眾生，非食不濟命。』 |
But out of pity for all sentient beings, food alone will not save your life. 』 |
」 |
|
佛告長 者： |
The Buddha told the elders: |
「善哉！善哉！長者！行過弘誓，菩薩所施心 恒平等。 |
"Excellent! Excellent! Elder! After taking the great oath, the Bodhisattva's charity is always equal. |
長者當知，若菩薩惠施之日，諸天來 告之： |
Elders should know that on the day when the Bodhisattva gives a favor, the gods will come and tell: |
『族姓子當知，此是持戒人，此是犯戒 人，施此得福多，施此得福少。』 |
"Young people of the clan should know that this is a person who keeps the precepts, and this is a person who violates the precepts. If you give this, you will get more blessings, if you give this, you will get less blessings." 』 |
爾時，菩薩 終無此心： |
At that time, the Bodhisattva finally had no such intention: |
『此應施，此不應施。』 |
"This should be done, this should not be done." 』 |
然菩薩執意 而無是非，亦不言此持戒，亦不言此犯戒。 |
However, the Bodhisattva insists on right and wrong, does not say that he keeps the precepts, and does not say that he violates the precepts. |
是故，長者！當念平等惠施，長夜之中獲福無 量。」 |
That’s why, elder! When you think of equality and charity, you will receive immeasurable blessings throughout the night. " |
是時，師子長者憶如來教誡，熟視世尊， 意不移動，即於座上，得法眼淨。 |
At that time, the master, the elder, recalled the Tathagata's teachings and looked at the World Honored One familiarly. Without moving his mind, he sat on his seat and attained the purity of his Dharma Eyes. |
是時，師子 長者即從座起，頭面禮足，便退而去。 |
At this time, the master, the elder, stood up from his seat, bowed his head and his face, and then retreated. |
爾時， 長者去未久，佛告諸比丘曰： |
At that time, not long after the elder had left, the Buddha told the monks: |
「此師子長 者憶平等施故，又視如來從頭至足，即 於座上得法眼淨。」 |
The elder of this master's son, remembering the principle of giving equally, looked at the Tathagata from head to foot, and immediately attained the purity of Dharma eyes while sitting on his throne. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我優婆塞中第一弟子平等施者，所謂師子 長者是。」 |
"The first disciple among my Upasakas is the one who gives equally to others. He is the so-called master and elder." |
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. |
48.6 （六） |
48.6 (six) |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，尊者舍利 弗在耆闍崛山中屏猥之處，補納故衣。 |
At that time, the Venerable Shariputra was mending his old clothes at the shabby place in the Qijajue Mountain. |
爾時，有十千梵迦夷天從梵天沒，來至舍 利弗所，頭面禮足，各圍遶侍焉，又以此偈 而歎頌曰： |
At that time, ten thousand Brahma Kayas disappeared from Brahma Heaven and came to Sariputta. They bowed their heads, faces, and feet, and surrounded them. They also chanted this verse and said: |
「歸命人中上， 歸命人中尊， |
"The best among those who belong to the destiny, the most honorable among the people who belong to the destiny, |
我等今不得， 為依何等禪？」 |
I can't wait now, so why should I rely on Zen? " |
是時，十千梵迦夷天說此語已，舍利弗默 然可之。 |
At that time, the Ten Thousand Brahma Kaysi Heavens had spoken these words, and Shariputra was silent. |
爾時，諸天以見舍利弗默然可已， 即禮足退去。 |
At that time, the heavens saw that Sariputta was silent and bowed before retreating. |
諸天去未遠，舍利弗即入金 剛三昧。 |
Before the gods were far away, Shariputra entered Vajra Samadhi. |
是時有二鬼，一名伽羅，二名優婆 伽羅。 |
At that time, there were two ghosts, one was Kāra and the other was Upākāra. |
毘沙門天王使遣至毘留勒天王所，欲 論人、天之事。 |
King Bishamon sent envoys to King Bishamon to discuss matters between humans and heaven. |
是時，二鬼從彼虛空而過，遙 見舍利弗結加趺坐，繫念在前，意寂然定， 伽羅鬼謂彼鬼言： |
At that time, two ghosts passed by in the void, and saw Shariputra sitting cross-legged in the distance, with his thoughts in front of him, his mind calm and still. The Gara ghost said to the ghost: |
「我今堪任以拳打此沙 門頭。」 |
I am now qualified to punch this monk on the head. |
優波伽羅鬼語第二鬼曰： |
The second ghost of Upokala ghost said: |
「汝勿興此 意打沙門頭。 |
"You don't want to hit the monk on the head. |
所以然者，此沙門極有神德， 有大威力，此尊名舍利弗，世尊弟子中聰明 高才無復過是，智慧弟子中最為第一。 |
Therefore, this ascetic is extremely virtuous and powerful. His name is Shariputra. He is the most intelligent and talented among the disciples of the World Honored One, and he is the best among the disciples of wisdom. |
備 於長夜，受苦無量。」 |
Be prepared for a long night and endless suffering. " |
是時，彼鬼再三曰： |
At that time, the ghost said again and again: |
「我能 堪任打此沙門頭。」 |
I am worthy enough to beat this ascetic on the head. |
優波伽羅鬼報曰： |
The ghost report of Upakala said: |
「汝今不 隨我語者，汝便住此，吾欲捨汝去此。」 |
If you don't follow my words now, you will stay here. I want to leave you and go here. |
惡 鬼曰： |
The evil ghost said: |
「汝畏此沙門乎？」 |
Are you afraid of this ascetic? |
優波伽羅鬼曰： |
Upakala ghost said: |
「我實 畏之，設汝以手打此沙門者，此地當分 為二分，正爾，當暴風疾雨，地亦振動，諸天 驚動，地已振動，四天王亦當驚怖，四天王已 知於我等，不安其所。」 |
"I am really afraid of this. Suppose you hit this Samana with your hand. This place will be divided into two parts. That's right. When there is a strong wind and rain, the earth will shake. The heavens will be shaken. The earth will be shaken. The Four Heavenly Kings will also be frightened. The Four Heavenly Kings have already known to me. Wait, don’t feel safe.” |
是時惡鬼曰： |
At that time, the evil ghost said: |
「我今堪 任辱此沙門。」 |
I can no longer afford to humiliate this ascetic. |
善鬼聞已，便捨而去。 |
When the good ghost hears this, he abandons it and goes away. |
時，彼惡鬼 即以手打舍利弗頭。 |
At that time, the evil spirit struck Shariputra on the head with his hand. |
是時，天地大動，四面 有暴風疾雨，尋時來至，地即分為二分，此 惡鬼即以全身墮地獄中。 |
At that time, there was a great turmoil in the sky and the earth, with violent winds and rain coming from all directions. When the time came, the earth was divided into two parts, and the evil ghost fell into hell with his whole body. |
爾時，尊者舍利弗 即從三昧起，整衣服，下耆闍崛山，往詣竹 園至世尊所，頭面禮足，在一面坐。 |
At that time, the Venerable Shariputra arose from Samadhi, straightened his clothes, went down to Mount Qijajue, went to the Bamboo Garden, went to the Blessed One's place, and sat down on one side with his head, face, and feet bowed. |
爾時，佛 告舍利弗曰： |
At that time, the Buddha told Shariputra: |
「汝今身體無有疾病乎？」 |
Do you have any physical illness now? |
舍利 弗言： |
Relics: |
「體素無患，唯苦頭痛。」 |
There is no problem in the body, only pain and headache. |
世尊告曰： |
The World Honored One said: |
「伽羅鬼 以手打汝頭。 |
"Kara ghost, I'll hit you on the head with my hand. |
若當彼鬼以手打須彌山者， 即時須彌山便為二分。 |
If that ghost hits Mount Sumeru with his hand, Mount Sumeru will immediately be divided into two parts. |
所以然者，彼鬼有 大力故。 |
The reason for this is that the ghost is very powerful. |
今此鬼受其罪報故，全身入阿 鼻地獄中。」 |
Now that this ghost has received the retribution of his sin, his whole body has entered the Avici Hell. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「甚奇！甚特！ 金剛三昧力乃至於斯。 |
"How strange! How special! The power of vajra samadhi is so great. |
由此三昧力故無 所傷害，正使須彌山打其頭者，終不能 動其毫毛。 |
The power of this samadhi cannot be harmed. Even if Mount Sumeru hits its head, it will not be able to move a hair on its head. |
所以然者，比丘聽之。 |
Therefore, bhikkhu listen to it. |
於此賢 劫中有佛，名拘屢孫如來、至真、等正覺。 |
In this virtuous kalpa, there is a Buddha named Kutsutsun Tathagata, the most truly enlightened. |
彼 佛有二大聲聞，一名等壽，二名大智。 |
That Buddha has two Great Hearers, one is called Longevity, and the other is called Great Wisdom. |
比 丘等壽，神足第一； |
As long as a bhikkhu lives, his divine feet will be the best; |
比丘大智，智慧第一，如我 今日舍利弗智慧第一，目乾連神足第一。 |
The bhikkhu has great wisdom and is the first in wisdom, just like me. Today, Shariputra is the first in wisdom, and the eyes, stems, and feet are the first. |
爾 時，等壽、大智二比丘，俱得金剛三昧。 |
At that time, two bhikkhus of equal longevity and great wisdom both attained vajra samadhi. |
當於 一時，等壽比丘在閑靜之處，入金剛三昧。 |
At one time, the monk, Dingshou, entered into Vajra Samadhi in a quiet place. |
時，諸牧牛人、牧羊人、取薪草人，見此比丘坐 禪，各各自相謂言： |
At that time, all the cowherds, shepherds, and firewood collectors saw this bhikkhu sitting in meditation, and each of them said to each other: |
『此沙門今日以取無常。』 |
"This ascetic takes advantage of impermanence today. 』 |
是 時，牧牛人及取薪人集諸草木， ［卄／積］ 比丘身 上，以火燒已，而捨之去。 |
At that time, the cowherds and fuel collectors gathered all the grass and trees on the bhikkhu, burned them with fire, and then put them away. |
「是時，等壽比丘即 從三昧起，正衣服，便退而去。 |
"At that time, Bhikkhu Dushou got up from Samadhi, straightened his clothes, and then left. |
是時，比丘即 以其日，著衣持鉢，入村乞食。 |
At that time, the bhikkhu went to the village on his own day, dressed in robes and holding an alms bowl, to beg for food. |
時，諸取薪 草人見此比丘村中乞食，各各自相謂言： |
At that time, all the salarymen saw this bhikkhu begging for food in the village, and they each said to each other: |
『此 比丘昨日以取命終，我等以火焚燒，今日 復還活，今當立字，字曰還活。』 |
"This bhikkhu died by taking his life yesterday, and we burned him with fire. Today he is alive again. Now I should put up a word, and the word is "he is still alive." 』 |
若有比丘 得金剛三昧者，火所不燒，刀斫不入，水所 不漂，不為他所中傷。 |
If a bhikkhu attains vajra samadhi, he will not be burned by fire, cannot be cut by a knife, cannot be washed away by water, and will not be hurt by others. |
如是，比丘！金剛三 昧威德如是。 |
So, bhikkhu! This is the power and virtue of Vajra Samadhi. |
今舍利弗得此三昧，舍利弗 比丘多遊二處： |
Now that Shariputra has attained this Samadhi, Bhikkhu Shariputra has visited two more places: |
空三昧、金剛三昧。 |
Vajra Samadhi and Vajra Samadhi. |
是故，諸比 丘！當求方便，行金剛三昧。 |
Therefore, monks! You should seek expediency and practice Vajra Samadhi. |
如是，比丘！當 作是學。」 |
So, bhikkhu! Think of it as learning. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我當教汝，如舍利弗 比丘，比丘智慧、大智、分別廣智、無邊智、捷 疾之智、普遊智、利智、甚深智、斷智，少欲知足、 閑靜勇猛、念不分散、戒成就、三昧成就、 智慧、解脫見慧成就、柔和無爭、去惡辯 了、忍諸言語、歎說離惡、常念去離、愍念生 萠、然熾正法、與人說法無有厭足。」 |
"I will teach you, like Bhikkhu Shariputra, bhikkhu wisdom, great wisdom, vast wisdom of discrimination, boundless wisdom, swift wisdom, universal wisdom, sharp wisdom, profound wisdom, severing wisdom, contentment with few desires, leisurely courage, and mindfulness. Non-dispersion, attainment of precepts, attainment of samadhi, wisdom, attainment of liberating view and wisdom, gentleness and non-argument, abandonment of evil arguments, tolerance of words, sighs and speeches to avoid evil, always abandoning thoughts, fearful thoughts bring about irritation, yet blazing with the Dharma, and others There’s nothing we can’t say enough about the Dharma.” |
爾時， 世尊便說此偈： |
At that time, the World-Honored One spoke this verse: |
「十千諸天人， 盡是梵迦夷， |
"Ten thousand heavenly beings are all Brahmakarīs, |
自歸舍利弗， 於靈鷲山頂： |
Returning to Shariputra on his own, on top of the Peak of the Vulture: |
『歸命人中上， 歸命人中尊， |
"I am the best among those who have my destiny, I am the most honorable among my destiny, |
我今不能知， 為依何等禪？』 |
I don't know now, why is this Zen? 』 |
如是弟子花， 莊嚴佛道樹， |
Such disciple flowers adorn the Buddhist and Taoist trees, |
如天晝度園， 快樂無有比。」 |
Like spending the day in a garden, the happiness is incomparable. " |
「弟子華者，即是舍利弗比丘是。 |
"Disciple Hua is Bhikkhu Shariputra. |
所以然者， 此人則能莊嚴佛樹。 |
Therefore, this person can decorate the Buddha tree. |
道樹者，即如來是也； |
The tree of Tao is the Tathagata; |
如 來能覆蓋一切眾生。 |
The Tathagata can cover all sentient beings. |
是故，比丘！當念勤加勇 猛精進，如舍利弗比丘。 |
That’s why, bhikkhu! You should be diligent and diligent, like Bhikkhu Shariputra. |
如是，比丘！當作是 學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
增壹阿含經卷第四十五 |
Volume 45 of the Agama Sutra |
49.1 （一） |
49.1 (1) |
增壹阿含經卷第四十六 |
Volume 46 of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若放牛兒成就十 一法，牛群終不長益，亦復不能將護其牛。 |
"If you herd the cows and fulfill the eleven dharma, the herd will not prosper and you will no longer be able to protect them. |
云何為十一？ |
Why is eleven? |
於是，放牛人亦不別其色， 不解其相，應摩刷而不摩刷，不覆護瘡 痍，不隨時放烟，不知良田茂草處，不知 安隱之處，亦復不知渡牛處所，不知時 宜，若 ［聲－耳＋牛］ 牛時不留遺餘盡取 ［聲－耳＋牛］ 之，是時 諸大牛可任用者不隨時將護。 |
Therefore, the cowherd does not distinguish its color, does not understand its appearance, brushes without brushing, does not cover the sores, does not smoke at any time, does not know where good fields are and where the grass is, does not know where to hide, and does not know how to cross cattle. I don’t know the time of the place. If [Sound-Ear + Ox] does not leave anything behind at the time of the ox, I will take all the rest [Sound-Ear + Ox]. At that time, the big oxen can be used, but they will not protect them at any time. |
是謂，比丘！ 若牧牛人成就此十一法，終不能長養其 牛，將護其身。 |
That’s right, bhikkhu! If a cowherd succeeds in these eleven methods, he will not be able to keep his cow for a long time and will protect his body. |
「今此眾中比丘亦復如是，終 不能有所長益。 |
"Now the same is true among the monks in the assembly, and they will never be able to gain any benefit. |
云何為十一？ |
Why is eleven? |
於是，比丘 不別其色，不曉其相，應摩刷而不摩刷， 不覆護瘡痍，不隨時放煙，不知良田茂 草處，不知渡處，亦復不知安隱之處，不 知時宜，食不知留遺餘，諸長老比丘亦 不敬待。 |
Therefore, a bhikkhu does not distinguish his color, does not know his appearance, brushes without brushing, does not cover sores and wounds, does not smoke at any time, does not know where good fields are and where grass is, does not know where to cross, does not know where to hide, does not know At the right time, I didn’t know how to leave any leftover food, and the elders and monks treated me disrespectfully. |
「云何比丘不知色？ |
"How can a bhikkhu not know about sex? |
於是，比丘有 四大及四大所造色，皆悉不知。 |
Therefore, the bhikkhu has the four elements and the forms created by the four elements, but they are all unaware of them. |
如是比丘 不別其色。 |
Such a bhikkhu is indistinguishable from others. |
「云何比丘不別其相？ |
"Why don't monks distinguish their appearance? |
於是，比 丘不知行愚，亦不知行智，如實而不知。 |
Therefore, the bhikkhu does not know how to act foolishly, nor does he know how to act wisely. He does not know the truth. |
如是比丘不別其相。 |
Such a bhikkhu does not distinguish his appearance. |
「云何比丘應摩刷而 不摩刷？ |
"Why should a bhikkhu rub his brush instead of brushing his brush? |
於是，比丘若眼見色便起色想， 有諸亂念，又且不守護眼根，以不善攝 念，造眾殃舋，不守護眼根； |
Therefore, if a bhikkhu sees a color and has thoughts and thoughts, and he does not protect his eyesight, he will create a lot of disasters by bad thoughts, and he does not protect his eyesight. |
如是，比丘若 耳聞聲，鼻嗅香，舌知味，身知細滑，意 知法，起諸亂想，亦不守護意根，不改其 行。 |
In this way, if a bhikkhu hears sounds with his ears, smells fragrance with his nose, knows taste with his tongue, knows the smoothness of his body, and knows dharma with his mind, he will not protect his mind and will not change his behavior. |
如是比丘應摩刷而不摩刷。 |
Such a bhikkhu should rub the brush without rubbing it. |
「云何比丘 不覆護瘡？ |
"How can a bhikkhu not cover the sores? |
於是，比丘起欲想而不捨離， 亦不除去其念； |
Then the bhikkhu will not let go of the desire, nor will he get rid of the thought; |
若起瞋想、殺害想，起諸 惡不善想，終不捨之。 |
If you have thoughts of anger, killing, or all kinds of evil and unwholesome thoughts, you will never give them up. |
如是比丘不覆護瘡。 |
Such a bhikkhu does not cover the sores. |
「云何比丘不隨時起煙？ |
"How can a bhikkhu not smoke at any time? |
於是，比丘所諷誦 法，不隨時向人說。 |
Therefore, the bhikkhu recited the Dharma and did not tell others at any time. |
如是比丘不隨時放 煙。 |
Such a bhikkhu will not smoke at any time. |
「云何比丘不知良田茂草？ |
"How can a bhikkhu not know good fields and lush grass? |
於是，比丘不 知四意止，如實而不知。 |
Therefore, the bhikkhu does not know the four mental states, and does not know them as they really are. |
如是比丘不知良 田茂草處。 |
Such a bhikkhu does not know the good fields and lush grass. |
「云何比丘不知渡處？ |
"How can a bhikkhu not know where to cross? |
於是，比丘 不別賢聖八品道，如是比丘不知渡處。 |
Therefore, the bhikkhu does not follow the eight-level path of the virtuous sages, and thus the bhikkhu does not know where to cross. |
「云何比丘不知所愛？ |
"How can a bhikkhu not know what he loves? |
於是，比丘於十二部， 契經、祇夜、授決、偈、因緣、本末、方等、譬喻、 生經、說、廣普、未曾有法。 |
Therefore, the bhikkhu, in the twelve divisions, explained the Sutra, Jiya, taught judgments, verses, causes and conditions, root and end, prescriptions, etc., parables, generated Sutras, expounded them, and spread them widely, and there was no Dharma. |
如是比丘不知所 愛。 |
Such a bhikkhu does not know what he loves. |
「云何比丘不知時宜？ |
"How can a bhikkhu not know the right time? |
於是，比丘便往輕 賤家、博戲家。 |
So the bhikkhu went to the houses of scornful people and gamblers. |
如是比丘不知時宜。 |
Such a bhikkhu does not know the right time. |
「云何比 丘不留遺餘？ |
"Why don't you leave anything behind than Biqiu? |
於是，比丘有信梵志、優婆塞往 而請之，然諸比丘貪著飲食不知止足。 |
Then, the monks who had faith in Brahma and Upasaka went to invite him, but the monks were greedy for food and did not know how to stop. |
如是比丘不留遺餘。 |
Such a bhikkhu leaves nothing behind. |
「云何比丘不敬長老 諸高德比丘？ |
"How can a bhikkhu disrespect the elders and all the virtuous bhikkhus? |
於是，比丘不起恭敬之心向 諸有德人，如是比丘多有所犯。 |
Therefore, the bhikkhu cannot show respect to the virtuous people, and the bhikkhu often commits offenses like this. |
是謂比丘 不敬長老。 |
This means that a monk disrespects the elders. |
若有比丘成就十一法，終不 能於此法中多所饒益。 |
If a monk accomplishes the eleven dharma, he will not be able to benefit much from this dharma. |
「若復牧牛人成就 十一法者，能擁護其牛，終不失時，有所饒 益。 |
"If a cow herder has accomplished the eleven dharma, he will be able to support his cows, and he will not lose time and gain benefits. |
云何為十一？ |
Why is eleven? |
於是，牧牛人知其色，別其 相，應摩刷而摩刷，覆護瘡痍，隨時而起煙， 知良田茂草處，知渡要處，愛其牛，分別 時宜，亦知性行，若 ［聲－耳＋牛］ 牛時知留遺餘，亦復 知隨時將護可任用者。 |
Therefore, the herdsman knows the color of the cow, distinguishes its appearance, brushes it and brushes it, protects the sores, and smokes at any time. He knows the lush grass in the good fields and the key points for crossing. He loves his cows, knows the right time, and knows his nature and behavior. If [ Sound - ear + cow] When the cow knows what is left, it also knows that it will be protected and can be used at any time. |
如是牧牛人將 護牛。 |
Thus the cowherd will protect the cow. |
如是，比丘！若牧牛人成就此十一法，不 失時節者，終不可沮壞。 |
So, bhikkhu! If a cowherd accomplishes these eleven dharma, he will not lose his season and will not be frustrated in the end. |
「如是，比丘若成 就十一法者，於此現法中多所饒益。 |
"In this way, if a bhikkhu has accomplished the eleven dharma, he will benefit a lot from this present dharma. |
云何 十一法？ |
What about the eleven methods? |
於是，比丘知色，知相，知摩刷，知 覆護瘡，知起煙，知良田茂草處，知所愛， 知擇道行，知渡處，知食止足，知敬奉長 老比丘，隨時禮拜。 |
Therefore, a bhikkhu knows color, knows appearance, knows how to rub and brush, knows how to cover and protect sores, knows how to smoke, knows where fertile fields are with lush grass, knows what he loves, knows how to choose a path, knows where to cross, knows how to eat when he is satisfied, knows how to respect the elder bhikkhu at all times. worship. |
「云何比丘而知色？ |
"How can a bhikkhu know form? |
於是， 比丘知四大色，亦知四大所造色。 |
Therefore, a bhikkhu knows the four elements and also knows the forms created by the four elements. |
是謂比 丘知色。 |
This means that a bhikkhu knows form. |
「云何比丘知相？ |
"How can a bhikkhu know this? |
於是，比丘知愚相， 知智相，如實而知之。 |
Therefore, a bhikkhu knows the signs of foolishness and knows the signs of wisdom, and knows them as they really are. |
如是比丘知相。 |
Thus the bhikkhu knows the signs. |
「云何 比丘知摩刷？ |
"How can a bhikkhu know Mosu? |
於是，比丘若欲想起，念知捨 離，亦不殷勤，永無欲想； |
Therefore, if a bhikkhu wants to remember and think about renunciation, he will not be diligent and will never have any desire to think about it. |
若恚想、害想，及諸 惡不善想起，念知捨離，亦不殷勤，永無恚 想。 |
If you have thoughts of anger, harm, and all kinds of evil and unwholesome thoughts, you will know how to let go of them, and you will not be diligent, and you will never have any thoughts of anger. |
如是比丘為知摩刷。 |
Such a bhikkhu is a master of knowledge. |
「云何比丘知覆護 瘡？ |
"Why does a bhikkhu know how to protect sores? |
於是，比丘若眼見色不起色想，亦不染 著而淨眼根，除去愁憂惡不善法，心不貪 樂，於中而護眼根； |
Therefore, if a bhikkhu sees forms without thinking about them, he also purifies his eyesight without being stained, removes sorrow, evil, and unwholesome dharmas, and his heart is not greedy for pleasure, and he protects his eyesight in the center. |
如是，比丘若耳聞聲，鼻 嗅香，舌知味，身知細滑，意知法，不起識 想，亦不染著而淨意根。 |
In this way, if a bhikkhu hears sounds with his ears, smells fragrance with his nose, knows tastes with his tongue, knows the smoothness of his body, knows dharma with his mind, he will not be aware of thoughts, nor will he be stained, but his mind will be pure. |
如是比丘知覆 護瘡。 |
Such a bhikkhu knows how to cover and protect sores. |
「云何比丘知起煙？ |
"How can a bhikkhu know that there is smoke? |
於是，比丘所從聞 法廣與人說。 |
Then the bhikkhu taught the Dharma widely to others. |
如是比丘為知起煙。 |
Such a bhikkhu knows how to smoke. |
「云何比 丘知良田茂草處？ |
"How can it compare to Qiu Zhi's fertile fields and lush grass? |
於是，比丘賢聖八品道如 實知之。 |
Therefore, the eight-level monks, sages and saints know it as it really is. |
是謂比丘知良田茂草處。 |
This means that a bhikkhu knows good fields and lush grass. |
「云何比 丘知所愛？ |
"How can it be better than what Qiu Zhi loves? |
於是，比丘若聞如來所說法寶， 心便愛樂。 |
Therefore, if a bhikkhu hears the Dharma treasure spoken by the Tathagata, his heart will be filled with joy. |
如是比丘為知所愛。 |
Such a bhikkhu is known and loved. |
「云何比丘 擇道行？ |
"How can a bhikkhu choose a path? |
於是，比丘於十二部經擇而行之， 所謂契經、祇夜、授決、偈、因緣、本末、方等、譬 喻、生經、說、廣普、未曾有法。 |
Therefore, the bhikkhu selected and practiced the twelve sutras, the so-called sutras, jiyas, teachings, verses, causes and conditions, root and end, prescriptions, etc., parables, sutras, expositions, and universal teachings. There is no method. |
如是比丘知擇 道行。 |
Thus a bhikkhu knows how to choose the right path. |
「云何比丘知渡處？ |
"How can a bhikkhu know the crossing point? |
於是，比丘知四意 止。 |
Then the bhikkhu knows that the four thoughts are still. |
是謂比丘知渡處。 |
This means that the bhikkhu knows where to cross. |
「云何比丘知食止足？ |
"How can a bhikkhu know that eating is enough to stop eating? |
於是，比丘有信梵志、優婆塞來請者，不貪飲 食，能自止足。 |
Therefore, the bhikkhu who has faith in Brahma and Upasaka comes to invite him, and he is not greedy for food and drink, and can satisfy himself. |
如是比丘為知止足。 |
Such a bhikkhu knows he is satisfied. |
「云何比 丘隨時恭奉長老比丘？ |
"How can a bhikkhu serve the elder bhikkhu at all times? |
於是，比丘恒以身、 口、意善行，向諸長老比丘。 |
Therefore, the bhikkhu always performs good deeds with body, speech, and mind towards the elder bhikkhus. |
如是比丘隨時 恭奉長老比丘。 |
Such a bhikkhu will pay homage to the elder bhikkhu at all times. |
如是。 |
If so. |
若成就十一法者，於 現法中多所饒益。」 |
If you achieve the eleven dharma, you will benefit a lot from the present dharma. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「牧牛不放逸， 其主獲其福， |
"Herding cattle without letting them loose will bring blessings to their owners. |
六牛六年中， 展轉六十牛。 |
Six oxen In six years, there will be sixty oxen. |
比丘戒成就， 於禪得自在， |
Having achieved the bhikkhu precepts, one is at ease in Zen. |
六根而寂然， 六年成六通。 |
The six roots are silent, and the six connections become six in six years. |
「如是。 |
"That's right. |
比丘！若有人能離此惡法，成後十一 法者，於現法中多所饒益。 |
Bhikkhu! If someone can escape from this evil dharma and achieve the eleven dharma in the future, he will benefit a lot from the present dharma. |
如是，比丘！當 作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
49.2 （二） |
49.2 (2) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘成就十一 法者，必能有所成長。 |
"If a monk accomplishes the eleven dharma, he will surely grow. |
云何為十一？ |
Why is eleven? |
於是，比 丘！戒成就，三昧成就，智慧成就，解脫成就， 解脫見慧成就，諸根寂靜，飲食知止足，恒 修行共法，亦知其方便，分別其義，不著利 養。 |
So, bhikkhu! The precepts have been achieved, the samadhi has been achieved, the wisdom has been achieved, the liberation has been achieved, the wisdom of liberation has been achieved, all the faculties are quiet, knowing what to eat and drink is enough, constantly practicing the common method, knowing its expedients, distinguishing its meaning, and not focusing on benefits. |
如是，比丘！若成就此十一法者，堪任長 養。 |
So, bhikkhu! If one achieves these eleven dharma, he will be worthy of being raised for a long time. |
所以然者，一切諸行正有十一法。」 |
Therefore, there are eleven dharmas in all activities. " |
爾 時，阿難白世尊言： |
At that time, Ananda said to the World Honored One: |
「何以故，正有十一法 無有出者。 |
"Why, there are eleven dharmas, none of which can be derived from them. |
云何為十一？」 |
Why is eleven? " |
「所謂阿練若： |
"The so-called Alian Ruo: |
乞食， 一處坐，一時食，正中食，不擇家食，守三衣， 坐樹下，露坐閑靜之處，著補納衣，若 在塚間。 |
Begging for food, sitting in one place, eating for a while, eating in the middle of the day, not choosing home food, keeping three clothes, sitting under a tree, sitting in the open in a quiet place, wearing patchwork clothes, as if in a tomb. |
是謂，比丘！有人成就此十一法，便 能有所至。 |
That’s right, bhikkhu! If someone achieves these eleven methods, he will be able to achieve success. |
我今復重告汝，若有人十一年 中學此法，即於現身成阿那含，轉身便 成阿羅漢。 |
I tell you again now that if someone learns this method for eleven years, he will appear as an anagami and turn around and become an arhat. |
諸比丘！且捨十一年，若九、八、七、 六、五、四、三、二、一年學此法者，便成二果： |
Monks! Let’s leave aside eleven years. If someone learns this method for nine, eight, seven, six, five, four, three, two or one year, he will achieve two results: |
若阿 那含、若阿羅漢。 |
Ruo A Na Ham, Ruo Arhat. |
且捨十二月，若能一月之 中修行其法，彼比丘必成二果： |
Leaving aside the twelve months, if he can practice his method in one month, that bhikkhu will achieve two results: |
若阿那含、 若阿羅漢。 |
Ruo Anagami, Ruo Arhat. |
所以然者，十二因緣皆出十一 法中。 |
Therefore, the twelve causes and conditions all come from the eleven dharmas. |
所謂生、老、病、死、愁、憂、苦、惱。 |
The so-called birth, old age, illness, death, sorrow, worry, suffering, and distress. |
「我今教諸比 丘，當如迦葉比丘之比，設有人行謙苦之 法，此行難及。 |
"I now teach all monks that they should be like Bhikkhu Kassapa. There is a way for people to practice humility and hardship. This practice is difficult to achieve. |
所以然者，迦葉比丘成就此 十一法。 |
Therefore, Bhikkhu Kassapa accomplished these eleven dharma. |
當知過去多薩阿竭成等正覺，亦成 就此十一苦法。 |
You should know that in the past, Dosa Ajie achieved perfect enlightenment and also achieved these eleven sufferings. |
今迦葉比丘，皆愍念一切 眾生，若供養過去諸聲聞，後身方當乃得 受報，設供養迦葉者，現身便受其報； |
Today, Bhikkhu Kassapa, all sentient beings are mindful that if they make offerings to the voice-hearers in the past, they will receive their rewards in the future. If those who make offerings to Kassapa appear in the present body, they will receive their rewards. |
設 我不成無上等正覺，後當由迦葉成等正 覺。 |
Suppose I do not achieve the highest level of enlightenment. Later, I will achieve the level of enlightenment through Kassapa. |
由此因緣故，迦葉比丘勝過去諸聲聞， 其能如迦葉比丘者，此則上行。 |
For this reason, Bhikkhu Kassapa is superior to all the voice-hearers of the past. Those who can be like Bhikkhu Kassapa will go up. |
如是，比丘！ 當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
49.3 （三） |
49.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，佛與無數眾生，前後圍遶而為說 法。 |
At that time, the Buddha and countless sentient beings were surrounding him and preaching the Dharma. |
爾時，舍利弗將眾多比丘而經行。 |
At that time, Shariputra led many monks to meditate. |
大目 乾連及大迦葉、阿那律、離越、迦旃延、滿願 子，優波離、須菩提、羅云、阿難比丘，各各將 眾多比丘自相娛樂。 |
Mahmoud Ganalyana, Mahakassapa, Anuruddha, Liyue, Kaccanyana, Manwanzi, Upali, Subhuti, Luo Yun, and Ananda bhikkhu each entertained many bhikkhus among themselves. |
提婆達兜亦復將眾多 比丘而自經行。 |
Devadatu also led many monks to meditate on their own. |
爾時，世尊見諸神足弟子，各 將其眾而自經行。 |
At that time, the World-Honored One saw all the divine disciples, each leading them to meditate on their own. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「人 根情性各各相似，善者與善共并，惡者與惡 共并，猶如乳與乳相應，酥與酥相應，糞 除屎溺各自相應。 |
“Human beings are all similar in their emotional nature, good things are related to good things, evil things are related to evil things, just like milk is related to milk, crispy is related to crispy, and feces and feces are related to each other. |
此亦如是，眾生根源 所行法則各自相應，善者與善相應，惡者與 惡相應。 |
This is also the case, the origins and laws of all sentient beings correspond to each other, good things correspond to good things, and evil things correspond to evil things. |
汝等頗見舍利弗比丘將諸比丘 經行乎？」 |
Have you seen Bhikkhu Shariputra walking the bhikkhus? " |
諸比丘白佛言： |
The monks said to the Buddha: |
「唯然，見之。」 |
Wei Ran, see it. |
佛告比 丘： |
The Buddha told Bhikkhu: |
「如此諸人皆智慧之士。」 |
All such people are wise men. |
又告比丘： |
He also told the bhikkhu: |
「汝等 頗見目連比丘將諸比丘經行乎？」 |
Have you seen Monk Maudgalyayana walking the bhikkhus around? |
諸比丘 白佛言： |
The monks said to the Buddha: |
「唯然，見之。」 |
Wei Ran, see it. |
佛告之曰： |
The Buddha told him: |
「此諸比丘皆 是神足之士。」 |
These bhikkhus are all spiritually qualified people. |
又問： |
Asked again: |
「汝等見迦葉將諸比丘 而經行乎？」 |
Did you see Kassapa leading the monks to meditate? |
諸比丘對曰： |
The monks said to each other: |
「唯然，見之。」 |
Wei Ran, see it. |
佛告之 曰： |
The Buddha told him: |
「此諸上士皆是十一頭陀行法之人也。」 |
These superior scholars are all those who practice the Dharma with the eleven heads of Buddha. |
又問： |
Asked again: |
「汝等見阿那律比丘不乎？」 |
Aren't you ready to see Bhikkhu Anuruddha? |
諸比丘對 曰： |
The monks said to him: |
「唯然，見之。」 |
Wei Ran, see it. |
佛告之曰： |
The Buddha told him: |
「此諸賢士皆天 眼第一。」 |
All these wise men have the best eyesight in heaven. |
又問： |
Asked again: |
「頗見離越比丘不乎？」 |
Do you think you are not a monk from Li Yue? |
諸比 丘對曰： |
The monks replied: |
「唯然，見之。」 |
Wei Ran, see it. |
佛告比丘： |
The Buddha told the bhikkhu: |
「此諸人皆 是入定之士。」 |
All of these people are people who have entered samadhi. |
又問： |
Asked again: |
「汝等頗見迦旃延比丘不 乎？」 |
Have you seen Bhikkhu Kaccanyana? |
諸比丘對曰： |
The monks said to each other: |
「唯然，見之。」 |
Wei Ran, see it. |
佛告之曰： |
The Buddha told him: |
「此諸 上士皆是分別義理之人。」 |
These superior men are all people who distinguish between righteousness and principle. |
又問： |
Asked again: |
「汝等頗見 滿願子比丘不乎？」 |
You have quite seen that Bhikkhu Manwanzi is not a monk? |
諸比丘對曰： |
The monks said to each other: |
「唯然，見之。」 |
Wei Ran, see it. |
佛告比丘： |
The Buddha told the bhikkhu: |
「此諸賢士皆是說法之人。」 |
These wise men are all preachers of the Dharma. |
又問： |
Asked again: |
「汝 等頗見優波離將諸比丘而經行乎？」 |
Have you seen Upali and other bhikkhus meditating? |
諸比 丘對曰： |
The monks replied: |
「唯然，見之。」 |
Wei Ran, see it. |
佛告之曰： |
The Buddha told him: |
「此諸人 皆是持禁律之人。」 |
These people are all people who uphold the prohibition. |
又問： |
Asked again: |
「汝等頗見須菩提 比丘不乎？」 |
Don't you see Bhikkhu Subhuti? |
諸比丘對曰： |
The monks said to each other: |
「唯然，見之。」 |
Wei Ran, see it. |
佛告之 曰： |
The Buddha told him: |
「此諸上人皆是解空第一。」 |
All these masters are the first to solve the problem of emptiness. |
又問： |
Asked again: |
「汝等頗見 羅云比丘不乎？」 |
You have quite seen Monk Luo Yun, don't you? |
諸比丘白佛言： |
The monks said to the Buddha: |
「唯然，見之。」 |
Wei Ran, see it. |
佛告之曰： |
The Buddha told him: |
「此諸賢士皆是戒具足士。」 |
All these wise men are well-prepared men. |
又問： |
Asked again: |
「汝 等頗見阿難比丘不乎？」 |
Have you ever seen Monk Ananda? |
諸比丘白佛言： |
The monks said to the Buddha: |
「唯 然，見之。」 |
Wei Ran, see it. |
佛告比丘： |
The Buddha told the bhikkhu: |
「此諸賢士皆是多聞第 一，所受不忘。」 |
All these wise men are the first to learn a lot and never forget what they have learned. |
又問： |
Asked again: |
「汝等頗見提婆達兜比 丘將諸人而經行乎？」 |
Have you seen Devadatta Bhikkhu leading people to meditate? |
諸比丘對曰： |
The monks said to each other: |
「唯然，見 之。」 |
Wei Ran, see it. |
佛告之曰： |
The Buddha told him: |
「此諸人為惡之首，無有善 本。」 |
These people are the chief of evil, and have no good origin. |
爾時，世尊便說斯頌： |
At that time, the World-Honored One said this verse: |
「莫與惡知識， 與愚共從事， |
"Don't associate with evil knowledge or associate with fools. |
當與善知識， 智者而交通。 |
You should communicate with good friends and wise men. |
若人本無惡， 親近於惡人， |
If people are not inherently evil and get close to evil people, |
後必成惡因， 惡名遍天下。」 |
In the future, he will become a bad cause and his reputation will spread all over the world. " |
爾時，提婆達兜弟子三十餘人，聞世尊說此 偈已，便捨提婆達兜來至佛所，頭面禮足， 求改重罪，又白世尊： |
At that time, more than thirty of Devadatu's disciples heard that the World-Honored One had spoken this verse. They left Devadatu and came to the Buddha's place. They bowed with their heads and faces, praying to change their serious crimes, and said to the World-Honored One: |
「我等愚惑不識真偽， 捨善知識，近惡知識，唯願世尊當見原 恕，後更不犯。」 |
We are ignorant and do not know the truth and falsehood. We abandon the knowledge of good and approach the knowledge of evil. I only hope that the World Honored One will forgive me and never do it again. |
佛告比丘： |
The Buddha told the bhikkhu: |
「聽汝悔過，改往修 來，勿復更犯。」 |
I hear you repent, change your ways, and don't do it again. |
爾時，提婆達兜弟子承世尊 教誡，在閑靜之處，思惟妙義，剋己行法， 所以族姓子，剃除鬚髮，出家學道者，欲 修無上梵行。 |
At that time, Devadatu's disciples, following the instructions of the World Honored One, meditated on the wonderful meanings in a quiet place, restrained themselves and practiced Dharma. Therefore, the disciples of the clan shaved off their beards and hair, became monks and learned Taoism, and wished to practice the supreme holy life. |
爾時，諸比丘皆得阿羅漢。 |
At that time, all the monks became Arhats. |
「比丘 當知，眾生根源皆自相類，惡者與惡相從，善 者與善相從，過去將來眾生根源，亦復如是， 以類相從，猶如以淨與淨相應，不淨者與 不淨相應。 |
"Bhikkhus, you should know that the origins of all living beings are similar to each other. Evil follows evil and good follows good. The origins of all living beings in the past and future will also be like this. Pure and pure correspond to each other, and impure to pure. Impurity corresponds. |
是故，比丘！當學與淨相應； |
That’s why, bhikkhu! We should learn to correspond with the pure; |
淨， 去離不淨。 |
Pure, leaving the impure. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
49.4 （四） |
49.4 (four) |
聞如是： |
Heard this: |
一時，佛在拘留沙法行城中，與 大比丘眾五百人俱。 |
At one time, the Buddha was in the city where Shafaxing was detained, together with five hundred great bhikkhus. |
爾時，象舍利弗還捨法 服，習白衣行。 |
At that time, like Shariputra, he was still wearing Dharma clothes and was accustomed to walking in white clothes. |
爾時，阿難著衣持鉢，入城乞 食，漸漸至象舍利弗家。 |
At that time, Ananda put on his clothes and held his alms bowl, and went into the city to beg for food. He gradually arrived at Sariputta's house. |
爾時，象舍利弗 馮 兩女人肩上，阿難遙見已，便懷愁憂不歡之 想。 |
At that time, Ananda saw him from a distance on the shoulders of two women like Sariputta and Feng, and he had sad and unhappy thoughts. |
象舍利弗見阿難已，極懷慚愧，獨處而 坐。 |
Like Sariputra, when he saw Ananda, he felt extremely ashamed and sat alone. |
爾時，阿難乞食周訖，還出城至世尊所， 頭面禮足，在一面坐。 |
At that time, Ananda had finished begging for alms and went out of the city to where the Blessed One was. He bowed his head, face and feet and sat down on one side. |
爾時，阿難白佛言： |
At that time, Ananda said to the Buddha: |
「向 入城乞食，漸漸至象舍利弗家，見扶兩婦 人肩上，當見之時，甚懷愁憂。」 |
I went into the city to beg for food, and gradually I came to the house of Sariputta. I saw him holding two women on his shoulders. When I saw him, I felt very sad. |
世尊告曰： |
The World Honored One said: |
「汝見已，為生何意？」 |
"You see, what do you want to do for a living?" |
阿難白佛言： |
Ananda said to the Buddha: |
「我念象舍 利弗精進多聞，性行柔和，長與諸梵行之人 說法無厭足。 |
"I think like Sāriputta, who is diligent in learning, has a gentle nature, and has a long history of teaching the Dharma to all those who live the holy life. |
云何如今還捨法服，習白衣 行？ |
Why are you still abandoning Dharma robes and practicing in white clothes now? |
時我見已，甚懷愁憂，然此象舍利弗有 大神力，威德無量。 |
When I saw him, I felt very sad. However, this image of Shariputra has great spiritual power and immeasurable majesty. |
自念我昔曾見與釋提桓 因共論。 |
I remember that I had seen and discussed with Shi Tihuan in the past. |
云何今日習欲為惡？」 |
Why are you so accustomed to doing evil today? " |
世尊告曰： |
The World Honored One said: |
「如 是。 |
"That's right. |
阿難！如汝所言，但非阿羅漢。 |
Ananda! As you said, I am not an Arhat. |
夫阿羅漢 者，終不還捨法服，習白衣行。 |
The husband, an Arhat, will never give up his Dharma attire and will practice walking in white clothes. |
但今，阿難！勿 懷愁悒，象舍利弗却後七日，當來至此 間，盡有漏成無漏行。 |
But now, Ananda! Don't be sad and depressed, just like seven days after Sariputra's departure, when you come here, you will have no problems and no problems. |
然此象舍利弗，宿行 所牽，故致此耳。 |
However, this image is like Shariputra, and it has been pulled by the body for a long time, so it has this ear. |
今行具滿，當盡有漏。」 |
If your current practice is full, there should be no leakage. " |
爾時， 象舍利弗却後七日，至世尊所，頭面禮足，在 一面坐。 |
At that time, seven days after the death of Shariputra, I came to the place where the World Honored One was, and sat on one side with my head, face and feet bowed. |
須臾，退坐白佛言： |
After a while, he retreated and sat down and said to the Buddha: |
「唯然，世尊！聽在末 行，修沙門行。」 |
Only, World Honored One! Listen to the last line of conduct and practice the practice of ascetics. |
爾時，象舍利弗比丘即得作 沙門，尋於坐上得阿羅漢。 |
At that time, Bhikkhu Sariputta became a recluse and became an Arahant. |
爾時，象舍利 弗著衣持鉢，入城乞食。 |
At that time, the elephant relic, wearing clothes and holding an alms bowl, went into the city to beg for food. |
時，有梵志便生 斯念： |
At that time, when the Brahma aspiration arises, the following thought arises: |
「此諸釋種子，無處不有，無處不遍，又 遏絕我等所行呪術。 |
"These seeds of liberation are everywhere, pervading everywhere, and they stop the magic we practice. |
吾今當向城中人民 說此沙門瑕 愆 。」 |
I must now tell the people in the city about this ascetic's fault. " |
爾時，此梵志語城中人民 曰： |
At that time, this Sanskrit spoke to the people in the city: |
「汝等諸人頗見象舍利弗乎？ |
"Have you seen the image of Shariputra? |
昔日自稱 言是阿羅漢，中還捨法服，習白衣行，與 五欲相娛樂； |
In the past, I claimed to be an Arhat, but I still gave up Dharma robes, practiced walking in white clothes, and entertained the five desires; |
今復更作沙門，家家乞食，佯 現貞廉，觀諸婦人，興欲情想，還至園中， 思惟女色不去心首，亦如乏驢，不任負駄， 寂然臥住。 |
Now I am back to work as a monk, begging for food from house to house, pretending to be chaste and honest, watching the women, having lustful thoughts, returning to the garden, thinking about women's lust without leaving my heart, just like a tired donkey, not letting go, lying down in silence. . |
此釋種子亦復如是，佯現乞食， 觀諸女色，思惟挍計。」 |
The seed of this release is also like this, pretending to beg for food, looking at the colors of women, and thinking about strategies. " |
爾時，象舍利弗聞此 梵志有惡聲響，便生此念： |
At that time, when Shariputra heard that there was an evil sound in the Brahma, he had this thought: |
「此人極為愚 癡，興嫉妬心； |
"This person is extremely foolish and jealous; |
見他得利養，起慳嫉心； |
Seeing him benefit and support him, he becomes jealous; |
若己 得利養，便懷歡喜，至白衣家主行誹謗。 |
If he is benefited and supported, he will be happy and go to the head of the Baiyi family to slander him. |
吾 今當制令不為惡，無令此人受罪無量。」 |
I will now order you not to do evil, and I will not cause this person to suffer immeasurable punishment. " |
爾時，象舍利弗飛在空中，告梵志曰： |
At that time, the image of Shariputra flew in the air and told Brahma Zhi: |
「無眼無巧便， 興意謗梵行， |
"Without eyesight and skill, I am willing to slander the holy life, |
自造無益事， 久受地獄苦。」 |
You create useless things on your own, and you will suffer in hell for a long time. " |
爾時，象舍利弗說此偈已，便自退還，還歸所 在。 |
At that time, after saying this verse to Shariputra, he returned it to its original place. |
是時，城中人民聞梵志誹謗，又聞象舍利 弗說偈，各生斯念： |
At that time, when the people in the city heard Brahma's slander and the verses spoken by Shariputra, they all thought: |
「若當如梵志語者，然後 現神足難及； |
"If one should be like the Brahma, then the divine spirit will be beyond reach; |
又我等見還捨法服，習白衣 行。」 |
And when we see him, he abandons his Dharma robes and practices wearing white clothes. " |
是時，眾多人民各各相將至象舍利弗所， 頭禮足下，在一面坐。 |
At that time, a large number of people came to the statue of Sariputta, bowed their heads and sat down on one side. |
爾時，眾多人民問象 舍利弗曰： |
At that time, many people asked Sariputta: |
「頗有阿羅漢還捨法服，習白衣 行？」 |
There are quite a few Arhats who give up their Dharma robes and adopt white clothes, okay? |
象舍利弗報曰： |
Elephant Shariputra reported: |
「無有阿羅漢還捨法 服，習白衣行。」 |
There is no Arhat who would abandon Dharma obedience and practice walking in white clothes. |
是時，諸人民白象舍利弗言： |
At that time, all the people said to Shariputra the White Elephant: |
「阿羅漢頗由本緣而犯戒乎？」 |
"Did the Arahant violate the precepts based on his own destiny?" |
象舍利弗報 言： |
Like Shariputra reported: |
「以得阿羅漢，終不犯戒。」 |
In order to become an Arhat, you will never break the precepts. |
諸人民復白 言： |
All the people said again: |
「在學地之人，由本緣故而犯戒乎？」 |
Do those who study here violate the precepts for this reason? |
象 舍利弗報言： |
Elephant Shariputra reported: |
「有。 |
"have. |
若住學地之人，由本緣 故而犯禁戒。」 |
If a person lives in the school, he will break the prohibition for this reason. " |
時，諸人民復言： |
At that time, the people replied: |
「尊者先以是 阿羅漢，復捨法服，習白衣行，於五欲自 相娛樂； |
"The venerable sir first considered himself an Arahant, gave up his Dharma robes, practiced walking in white clothes, and entertained himself with the five desires; |
今復出家學道，本先有神足，今何 故乃爾？」 |
Now that I have come back to study Taoism, I already had great abilities, so why not now? " |
爾時，象舍利弗便說此偈： |
At that time, the elephant Sariputta said this verse: |
「遊於世俗禪， 至竟不解脫， |
"Wandering in worldly Zen, you will never be liberated. |
不得滅盡跡， 復習於五欲。 |
Never destroy the traces, review the five desires. |
無薪火不燃， 無根枝不生， |
A fire cannot burn without fuel, a branch cannot grow without roots, |
石女無有胎， 羅漢不受漏。」 |
The stone girl has no fetus, and the arhat has no leakage. " |
爾時，諸人民復問象舍利弗曰： |
At that time, the people asked Shariputra the elephant again and said: |
「尊先非羅 漢乎？」 |
Are you not an Arhat? |
象舍利弗報曰： |
Elephant Shariputra reported: |
「我先非羅漢也。 |
"I am not an Arhat first. |
諸居 士當知，五通與六通，各各差別，今當說十 一通。 |
Lay people should know that there are differences between the five connections and the six connections. Now we will talk about the eleven connections. |
夫五通仙人欲愛已盡，若生上界，復來 墮欲界。 |
Husband, the Immortal with five powers has exhausted all his desires and desires. If he were reborn in the upper realm, he would come back and fall into the realm of desire. |
六通阿羅漢如來弟子者，得漏盡 通，即於無餘涅槃界而般涅槃。」 |
Those who are disciples of the Tathagata Arahant with the six-passage path will attain nirvana in the realm of nirvana without any residue. " |
時，諸人民復 白言： |
At that time, all the people said in plain words: |
「我等觀察舍利弗所說，世間無有阿 羅漢捨法服，習白衣行。」 |
We observe what Shariputra said, there is no Arahant in the world who abandons Dharma robes and practices wearing white clothes. |
時，象舍利弗報曰： |
At that time, Xiang Sariputra reported: |
「如是。 |
"That's right. |
如汝所言，無有阿羅漢還捨法服， 習白衣行者。 |
As you said, there is no Arhat who abandons Dharma robes and practices white robes. |
有十一法，阿羅漢所不習者。 |
There are eleven dharma which Arahants do not practice. |
云何為十一？ |
Why is eleven? |
漏盡阿羅漢終不捨法服，習 白衣行； |
An Arhat who has exhausted all his faults will never give up his Dharma robes and practice walking in white clothes; |
漏盡阿羅漢終不習不淨行； |
The Arahant who has exhausted all his faults will never practice impure conduct; |
漏盡阿 羅漢終不殺生： |
After all the leaks, the Arhat will never kill any living being: |
漏盡阿羅漢終不盜； |
An Arhat who has exhausted his faults will never steal; |
漏盡阿 羅漢食終不留遺餘； |
The Luohan eats all the food without leaving any residue; |
漏盡阿羅漢終不妄 語； |
An Arhat who has exhausted all his faults will never lie; |
漏盡阿羅漢終不群類相佐； |
After all, the Arhat will not be able to help others; |
漏盡阿羅 漢終不吐惡言； |
An Arhat will never utter evil words despite all his faults; |
漏盡阿羅漢終不有狐疑； |
An Arhat will never have any doubts; |
漏盡阿羅漢終不恐懼； |
An Arhat who has exhausted all his faults will never be afraid; |
漏盡阿羅漢終不受 餘師，又不更受胞胎。 |
An Arhat who has exhausted all his faults will not receive any more disciples, nor will he receive any more children. |
是謂，諸賢士！漏盡阿 羅漢終不處十一之地。」 |
That is to say, wise men! After all the leaks, the Arhat is no longer in the eleventh place. " |
爾時，諸人民白象舍 利弗言： |
At that time, all the people looked at the white elephant Sariputra and said: |
「我等聞尊者所說，觀外道異學， 如觀空瓶而無所有，今察內法如似蜜 瓶，靡不甘美，今如來正法亦復如是。 |
"We have heard what the Venerable Master said, looking at the external teachings is like looking at an empty bottle with nothing left. Now looking at the inner Dharma is like a bottle of honey, empty and not sweet. The same is true for the Tathagata's true Dharma. |
今彼 梵志受罪無量。」 |
Now Brahma is suffering immeasurably. " |
爾時，象舍利弗飛在虛空，結 加趺坐，便說此偈： |
At that time, the image of Shariputra was flying in the sky, sitting down in knots and crouching, and said this verse: |
「不解彼此要， 習於外道術， |
"Don't understand each other's needs, accustomed to heretics, |
彼此而鬪亂， 智者所不行。」 |
They fight against each other, which is something a wise man cannot do. " |
爾時，拘留沙人民白象舍利弗言： |
At that time, the white elephant Shariputra, who detained the people of Shasha, said: |
「所說過多， 實為難及，猶盲者得眼，耳聾者得聽。 |
You have said so much that it is really difficult to reach. It is like a blind person getting eyes and a deaf person getting hearing. |
今 尊者所說亦復如是，無數方便而說法教。 |
Now the Venerable Master has said the same thing, and he has taught the Dharma through countless means. |
我等今日自歸如來、法及比丘僧，唯願尊 者聽為優婆塞，盡形壽不復殺生。」 |
Today we, the Tathagata, the Dharma, and the bhikkhus and monks have returned home. I only hope that the venerable Master will listen to you and become an Upasaka, and that you will never kill any living beings until the end of your physical life. " |
爾時，象 舍利弗與諸人民說微妙之法，令發歡喜 之心，各從坐起，禮足而去。 |
At that time, Shariputra, the elephant, spoke subtle Dharma to all the people, which made them feel happy, and everyone stood up from their seats, bowed and left. |
爾時，尊者阿難 聞梵志謗象舍利弗，然無所至，尚不能 熟視象舍利弗，況與共論！即往世尊所，以 此因緣，具白如來。 |
At that time, the Venerable Ananda heard the Brahma Chi slandering Shariputra the Elephant, but he was nowhere to be seen. He was still unable to see the Elephant Shariputra familiarly. The situation was discussed with the same! Then he went to the World-Honored One, and based on this cause and condition, he possessed the White Tathagata. |
爾時，世尊告阿難曰： |
At that time, the World-Honored One told Ananda: |
「夫 論平等阿羅漢，當說象舍利弗是也。 |
"Husband, when it comes to equality, Arhats should be said to be like Sariputra. |
所以 然者，今象舍利弗已成阿羅漢，昔所傳羅 漢名者今日已獲，世俗五通非真實行，後 必還失； |
Therefore, it seems that Shariputra has now become an Arhat. The person who was taught the name of Arhat in the past has now obtained it. The five worldly attributes are not true and will be lost in the future. |
六通者是真實行。 |
Those who have six connections are true practitioners. |
所以然者，此象 舍利弗先有五通，今獲六通。 |
Therefore, this image shows that Sariputta first had five powers and now has six powers. |
汝亦當學及 象舍利弗。 |
You should also learn to be like Shariputra. |
此是其義，當念奉行。」 |
This is its meaning and should be followed carefully. " |
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. |
49.5 （五） |
49.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「今當說因緣之法， 善思念之，修習其行。」 |
Now let's talk about the law of cause and condition, meditate on it well, and practice it. |
諸比丘白佛言： |
The monks said to the Buddha: |
「唯然， 世尊！」爾時，諸比丘從佛受教。 |
"Only, World Honored One!" At that time, the monks received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「彼云何名為因緣之法？ |
"What is the name of the law of cause and condition? |
所謂無明緣行，行緣 識，識緣名色，名色緣六入，六入緣更樂，更 樂緣痛，痛緣愛，愛緣受，受緣有，有緣生， 生緣死，死緣憂、悲、苦、惱、不可稱計。 |
The so-called ignorance is the condition of action, action is the condition of consciousness, consciousness is the condition of name and form, name and form are the condition of the six senses, the six senses are the condition of happiness, the happiness is the condition of pain, pain is the condition of love, love is the condition of feeling, feeling is the condition of existence, existence is the condition of birth, and birth is the condition of death. , Death is caused by worry, sadness, pain, annoyance, and incalculability. |
如 是成此五陰之身。 |
In this way, the five yin bodies are formed. |
「彼云何名為無明？ |
"What is the name of ignorance? |
所謂不 知苦，不知習，不知盡，不知道，此名為 無明。 |
The so-called ignorance of suffering, ignorance of practice, ignorance of exhaustion, and ignorance is called ignorance. |
「彼云何名為行？ |
"What does that mean? |
所謂行者有三種。 |
There are three types of practitioners. |
云 何為三？ |
Cloud What is three? |
所謂身行、口行、意行，是謂為行。 |
The so-called actions of the body, words and minds are actions. |
「彼 云何名為識？ |
What is the name of consciousness? |
所謂六識身是也。 |
The so-called six-consciousness body is also. |
云何為六？ |
Why is it six? |
所謂眼、耳、鼻、舌、身、意識，是謂為識。 |
The so-called eyes, ears, nose, tongue, body, and consciousness are called consciousness. |
「云何名 為名？ |
What is the name of Yun? |
所謂名者，痛、想、念、更樂、思惟，是為名。 |
The so-called name refers to pain, thought, thought, happiness, and reflection, which are names. |
彼云何為色？ |
What is color? |
所謂四大身及四大身所造色， 是謂名為色。 |
The so-called four major bodies and the colors created by the four major bodies are called colors. |
色異、名異、故曰名色。 |
They have different colors and names, so they are called names and colors. |
「彼云何 六入？ |
What's wrong with that? |
內六入。 |
Six penetration inside. |
云何為六？ |
Why is it six? |
所謂眼、耳、鼻、舌、身、 意入，是謂六入。 |
The so-called eyes, ears, nose, tongue, body, and mind are the six entrances. |
「彼云何名為更樂？ |
"What is the name of Geng Le? |
所謂六 更樂身。 |
The so-called six days are more enjoyable. |
云何為六？ |
Why is it six? |
所謂眼、耳、鼻、舌、身、意更樂， 是謂名為更樂。 |
The so-called greater joy of the eyes, ears, nose, tongue, body, and mind is called greater joy. |
「彼云何為痛？ |
Why is pain? |
所謂三痛。 |
The so-called three pains. |
云 何為三？ |
Cloud What is three? |
所謂樂痛、苦痛、不苦不樂痛，是謂 名為痛。 |
The so-called pleasure and pain, pain and pain, neither pain nor pleasure, are called pain. |
「彼云何名為愛？ |
"What is the name of love? |
所謂三愛身是也。 |
The so-called three loves of the body are also. |
欲愛、有愛、無有愛。 |
Desire, love, and non-love. |
云何為受？ |
What is receiving? |
所謂四受是。 |
The so-called four feelings are. |
云何為四？ |
Why is the cloud four? |
所謂欲受、見受、戒受、我受，是謂四 受。 |
The so-called feeling of desire, feeling of seeing, feeling of precepts and feeling of self are the four feelings. |
「彼云何為有？ |
"Why does that cloud exist? |
所謂三有。 |
The so-called three existences. |
云何為三？ |
Why is the cloud three? |
欲有、 色有、無色有，是名為有。 |
Desire exists, form exists, and formless existence is called existence. |
「彼云何為生？ |
"What's the point of making a living? |
所謂 生者，等具出家，受諸有，得五陰，受諸入， 是謂為生。 |
The so-called living person is one who has become a monk, received all existences, acquired the five yins, and received all entrances. This is called living. |
「彼云何為老？ |
"Why is he old? |
所謂彼彼眾生，於 此身分，齒落髮白，氣力劣竭，諸根純熟，壽命 日衰，無復本識，是謂為老。 |
It is said that those living beings in this status whose teeth have fallen out and turned white, whose vitality is exhausted, whose faculties are mature, whose lifespan is declining, and whose original consciousness is no longer restored, are said to be old. |
「云何為死？ |
"Why does Yun mean death? |
所謂 彼彼眾生，展轉受形，身體無熅，無常變易， 五親分張，捨五陰身，命根斷壞，是謂為死。 |
It is called death when all living beings develop and receive their forms, their bodies are free of body, they are impermanent and changeable, their five relatives are separated, their five yin bodies are given up, and their life roots are destroyed. |
比丘當知，故名為老、病、死。 |
Bhikkhus should know that these are called old age, sickness and death. |
此名為因緣之 法，廣分別其義。 |
This is called the law of cause and condition, and its meaning can be widely distinguished. |
諸佛如來所應施行起大 慈哀，吾今已辦。 |
All Buddhas and Tathagatas should show great compassion, and I have now done so. |
當念在樹下露坐，若在塚 間，當念坐禪，勿懷恐難。 |
You should be mindful of sitting in the open under a tree. If you are in a tomb, you should be mindful of sitting in meditation. Do not be afraid of difficulties. |
今不精勤，後悔 無益。」 |
If you don't work diligently now, it will be useless to regret. " |
爾時，阿難白世尊言： |
At that time, Ananda said to the World Honored One: |
「如來與諸比丘 說甚深緣本，然我觀察無甚深之義。」 |
The Tathagata spoke to the monks about the profound origin of the cause, but I observe that it does not have a profound meaning. |
世尊 告曰： |
The World Honored One said: |
「止！止！阿難！勿興此意。 |
"Stop! Stop! Ananda! Don't do this. |
所以然者，十二 因緣者極為甚深，非是常人所能明曉。 |
Therefore, the twelve causes and conditions are extremely profound and cannot be understood by ordinary people. |
我 昔未覺此因緣法時，流浪生死，無有出期。 |
In the past, when I was not aware of this dharma of causes and conditions, I wandered through life and death with no hope of escape. |
又復，阿難！不但今日汝言因緣不甚深，昔 日已來言不甚深也。 |
Again, Ananda! Not only do you say that karma is not very deep today, but you also said that it was not very deep in the past. |
所以然者，乃昔過 去世時，有須焰阿須倫王竊生此念，欲 捉日月，出大海水，化身極大，海水齊腰。 |
The reason for this is that in the past life, King Xuyan Ashulun secretly had this thought. In order to catch the sun and moon, he went out of the sea and transformed into a huge body. The water was as high as his waist. |
「爾時，彼阿須倫王有兒名拘那羅，自白其 父： |
"At that time, King Ashurun, who had a son named Kunara, confessed to his father: |
『我今欲於海水沐浴。』 |
"I want to bathe in the sea water now." 』 |
須焰阿須倫報曰： |
Xuyan Ashulun reported: |
『莫樂海水中浴。 |
"Bathing in the sea in Morocco. |
所以然者，海水極深且廣， 終不堪 任 海水中浴。』 |
Therefore, the sea water is extremely deep and wide, and it is impossible to bathe in it. 』 |
時，拘那羅白言： |
At that time, Kunara Bai said: |
『我今觀 水齊大王腰，何以故復言甚深？』 |
"Now I see the water reaching the waist of the great king. Why do you say so deeply?" 』 |
是時，阿須 倫王即取兒著大海水中。 |
At that time, King Asurun took his son into the water of the sea. |
爾時，阿須倫兒足 不至水底，極懷恐怖。 |
At that time, Ashulun'er could not even reach the bottom of the water, and he was extremely frightened. |
爾時，須焰告其子曰： |
At that time, Xu Yan told his son: |
『我先勅汝，海水甚深，汝言無苦。 |
"I tell you first, the sea water is very deep, you can say there is no suffering." |
唯我能在 大海水洗浴，非汝所能欲洗。』 |
I am the only one who can bathe in the sea, but you cannot bathe in it. 』 |
「爾時須焰 阿須倫者，豈異人乎？ |
"At that time, Xuyan Ashulun, how could he be a different person? |
莫作是觀。 |
Don't take things for granted. |
所以然者， 須焰者即我身是也。 |
Therefore, the thing that bears the flame is my body. |
爾時阿須倫兒，即汝身 是也。 |
At that time, Ashulun'er, your body is like this. |
爾時海水甚深，汝言無苦； |
At that time, the sea water was very deep, and you said there was no suffering; |
今復言十 二因緣甚深之法，汝復言無是甚深。 |
Now I am going to talk about the dharma of twelve profound causes and conditions, but you are going to say that none of them are very deep. |
其有 眾生不解十二緣法，流轉生死，無有出 期，皆悉迷惑，不識行本，於今世至後世， 從後世至今世，永在五惱之中，求出甚難。 |
There are sentient beings who do not understand the twelve conditions of dharma, and go through life and death without any exit. They are all confused and do not know the origin of practice. From this life to the next life, from the future life to this life, they will always be in the five troubles, and it is very difficult to find relief. |
我初成佛道，思惟十二因緣，降伏魔官屬， 以除無明而得慧明，諸闇永除，無塵垢，又 我，阿難！三轉十二說此緣本時，即成覺道。 |
When I first became a Buddha, I thought about the twelve causes and conditions, subdued the demonic organs, and gained wisdom by eliminating ignorance. All darkness will be eliminated forever, and there will be no dirt. And I, Ananda! When the three turns and twelve chapters explain this condition, the path to enlightenment will be achieved. |
以此方便，知十二緣法極為甚深，非常人 所能宣暢。 |
With this convenience, we know that the twelve conditions are extremely profound and cannot be explained clearly by anyone. |
如是，阿難！當念甚深，奉持此 十二因緣之法，當念作是學。」 |
So, Ananda! You should recite it deeply, uphold the law of the twelve causes and conditions, and study it in this way. " |
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. |
49.6 （六） |
49.6 (six) |
聞如是： |
Heard this: |
一時，佛在羅閱城迦蘭陀竹園 所，與大比丘眾五百人俱。 |
At one time, the Buddha was at the Kalanda Bamboo Garden in Luoyue City, together with five hundred other great bhikkhus. |
爾時，羅閱城中 有梵志，名曰施羅，備知諸術，外道異學經 籍所記，天文、地理靡不貫練，又復教授 五百梵志童子。 |
At that time, there was a Brahma Zhi in the city of Luo Yue, named Shi Luo, who was well versed in all kinds of skills, as recorded in the scriptures of heretics, astronomy and geography, and he taught five hundred Brahma Zhi boys again. |
又彼城中有異學之士，名曰 翅甯，多有所知，為頻毘娑羅王所見愛 敬，隨時供養給與梵志所須之施。 |
Furthermore, there was a scholar in that city who had a different sect, and his name was Chining. He was well known to many people, and King Bimbisara saw him, loved him, and respected him. He always made offerings to Brahma as needed. |
爾時，如來 名稱遠布，如來、至真、等正覺、明行成為、善逝、 世間解、無上士、道法御、天人師，號佛、眾祐，度人 無量，出現世間。 |
At that time, the Tathagata's name was spread far and wide, Tathagata, the Supreme True One, the Perfect Enlightenment, the Perfected One of Clear Conduct, the Good Passion, the Understander of the World, the Supreme One, the Protector of the Way and Dharma, the Teacher of Heaven and Man, the Buddha, the Blesser of All, the One who saves countless people, appeared. world. |
是時，翅甯梵志興此念： |
At that time, Chi Ning Fanzhi had this thought: |
「如 來名號甚為難聞，今我欲往問訊，親近禮 敬。」 |
The Tathagata's name is very unpleasant to hear. Now I want to go and inquire about him, get close and pay my respects. |
是時，翅甯梵志便往佛所，頭面禮足，在一 面坐。 |
At that time, Wing Ning Fanzhi went to the Buddha's place, bowed his head, face and feet, and sat down on one side. |
爾時，梵志白世尊言： |
At that time, Brahma said to the World-Honored One: |
「沙門瞿曇！為姓 何等？」 |
Sramana Qutan! What's your surname? |
佛告梵志： |
Buddha told Brahma: |
「吾姓剎利。」 |
My surname is Ksali. |
梵志問曰： |
Fanzhi asked: |
「諸婆 羅門各有此論： |
"Each Brahmana has this opinion: |
『吾姓最豪，無有出者。』 |
"My surname is the most noble among all others. 』 |
或言： |
Or say: |
『姓白。』 |
"My surname is Bai." 』 |
或言： |
Or say: |
『姓黑。』 |
"The surname is Hei." 』 |
婆羅門自稱言： |
Brahman himself said: |
『梵天所生。』 |
"Born of Brahma. 』 |
今， 沙門瞿曇！欲何等論說？」 |
Today, the ascetic Qutan! What do you want to say? " |
佛告之曰： |
The Buddha told him: |
「梵志 當知，其有婚姻嫁娶，便當求豪貴之姓。 |
"Brahma Zhi should know that if he is to get married, he should seek a noble surname. |
然 我正法之中，無有高下、是非之名姓也。」 |
However, in my rectification of the Dharma, there is no name for superiority or inferiority, right or wrong. " |
梵 志復白言： |
Fan Zhifu Bai said: |
「云何，瞿曇！生處清淨，然後法得清 淨？」 |
Why, Qu Tan! The place of birth is pure, and then the Dharma becomes pure? |
佛告梵志： |
Buddha told Brahma: |
「汝用法清淨，生處清淨為乎？」 |
If your Dharma is pure, why is your place of birth pure? |
梵志又曰： |
Fanzhi also said: |
「諸婆羅門各興此論： |
"Every Brahmana has this theory: |
『吾姓最豪，無 有出者。』 |
"My surname is the most noble among all others." 』 |
或言： |
Or say: |
『姓白。』 |
"My surname is Bai." 』 |
或言： |
Or say: |
『姓黑。』 |
"The surname is Hei." 』 |
婆羅門自稱 言： |
Brahman calls himself: |
『梵天所生。』 |
"Born of Brahma. 』 |
」 |
|
佛告梵志： |
Buddha told Brahma: |
「若當剎利女適 婆羅門家，設生男兒者，當從何姓？」 |
If a Ksriya girl belongs to a Brahmin family and gives birth to a boy, what surname should she take? |
梵志報 曰： |
The Brahma Chronicle says: |
「彼當言婆羅門種。 |
"He should speak of the Brahmin race. |
所以然者，由父形 故，得有此兒。」 |
Therefore, due to the shape of the father, this son can exist. " |
佛告梵志： |
Buddha told Brahma: |
「若復婆羅門女出 適剎利家，生男兒者，彼當從何姓？」 |
If a Brahmin girl comes out of a Ksriya family and gives birth to a boy, what surname should he take? |
梵志 報曰： |
Fanzhi reported: |
「彼人當是剎利種。 |
"That person must be of the Kshatriya race. |
所以然者，由父 遺形故，得有此兒。」 |
Therefore, because of his father's physical appearance, he had this son. " |
佛告梵志： |
Buddha told Brahma: |
「熟自思惟，然 後報吾。 |
"Think about it when you are familiar with it, and then report it to me. |
汝今所說前與後皆不相應。 |
What you said now does not correspond to what you said before and after. |
云何， 梵志！設驢從馬後生駒者，當言是馬？ |
Why, Brahma Zhi! If a donkey gives birth to a foal from a horse, should it be said that it is a horse? |
為是 驢也？」 |
Why is it a donkey? " |
梵志報曰： |
Fanzhi reported: |
「如此之類當言驢馬。 |
"Such things are like donkeys and horses. |
所以 然者，由驢遺形故，得此駒也。」 |
Therefore, the colt was obtained due to the shape of the donkey. " |
佛告梵志： |
Buddha told Brahma: |
「汝熟思惟，然後報吾。 |
"Think about it carefully, and then report it to me. |
汝今所說前後不相 應。 |
What you said now does not correspond to the previous one. |
汝前所說剎利女出適婆羅門家，若生 兒者，便言婆羅門種； |
As you said before, if a Ksriya girl comes from a Brahmin family and gives birth to a son, then she is of Brahmin origin; |
今驢逐馬生駒者，便 言驢馬。 |
Nowadays, when a donkey chases a horse and gives birth to a foal, it is said that the donkey is a horse. |
將不違前語乎？ |
Will it not violate the previous statement? |
設復，梵志！若馬逐 驢生駒者，名之云何？」 |
Restoration, Fanzhi! If a horse chases a donkey and gives birth to a colt, what is its name? " |
梵志報曰： |
Fanzhi reported: |
「當名為馬 驢。」 |
The name should be horse and donkey. |
佛告之曰： |
The Buddha told him: |
「云何，梵志！馬驢、驢馬豈復有 異乎？ |
Why, Brahma! Are there any difference between a horse and a donkey and a donkey and a horse? |
若復有人言寶一斛，復有人言一斛 寶，此二義豈有異乎？」 |
If someone says that a treasure of Dendrobium is a treasure, and someone else says that a treasure of Dendrobium is a treasure, are there any differences between these two meanings? " |
梵志報曰： |
Fanzhi reported: |
「此是一義。 |
"This is one meaning. |
所以然者，寶一、一寶此義不異也。」 |
Therefore, the meanings of treasure one and one treasure are the same. " |
佛告梵 志： |
The Buddha told Brahma: |
「云何馬驢、驢馬此非一義乎？」 |
Why don't horses and donkeys and donkeys and horses have the same meaning? |
梵志報言： |
Brahma Zhi reports: |
「今，沙門瞿曇！雖有斯言，然婆羅門自稱言： |
"Now, recluse Kutan! Although these words are spoken, the Brahmin himself says: |
『吾姓最豪，無有出者。』 |
"My surname is the most noble among all others. 』 |
」 |
|
佛告梵志： |
Buddha told Brahma: |
「汝先稱譽 其母，後復歎說其父。 |
"You first praise your mother, and then you praise your father. |
若復父亦是婆羅門種， 母亦是婆羅門種，後生二兒，彼時其中一兒， 多諸技術，無事不覽，第二子者了無所 知。 |
If the father is also a Brahmin, and the mother is also a Brahmin, and two sons are born, one of the sons has many skills and knows everything, while the second son knows nothing. |
是時，父母為敬待何者？ |
At this time, who do parents respect? |
為當敬待有智 者？ |
Why should we respect the wise? |
為當敬待無所知者？」 |
Why should we treat the ignorant with respect? " |
梵志報曰： |
Fanzhi reported: |
「其父母 應當敬待高德聰明者，不應敬待無有智 者。 |
"His parents should respect those who are virtuous and intelligent, and should not respect those who are devoid of wisdom. |
所以然者，今此一子無事不了，無事不 閑，正應敬待此子，不應敬待無智之子。」 |
Therefore, this son has nothing to do and nothing to do, so he should be treated with respect and respect should not be treated with respect for an unwise son. " |
佛告梵志： |
Buddha told Brahma: |
「若彼二子，一聰明者，便復興意 作殺、盜、淫泆十惡之法； |
"If one of the two sons is wise, he will revive his mind and commit the ten evil ways of killing, stealing, and committing adultery; |
彼一子不聰明 者，守護身、口、意行，十善之法一無所犯。 |
The one who is not smart will guard his body, speech, and mental conduct, and will not violate any of the ten good laws. |
彼父母應當敬待何者？」 |
Who should his parents respect? " |
梵志報曰： |
Fanzhi reported: |
「彼父母 應當敬待行十善之子，彼行不善之人復 敬待為？」 |
The parents should respect the son who does the ten good deeds, and how should they respect the son who does the ten bad deeds? |
佛告梵志： |
Buddha told Brahma: |
「汝先歎其多聞，後歎其 戒。 |
"First you sigh at his excessive knowledge, and then at his abstinence. |
云何，梵志！若復有二子，一子父專正，母不 專正； |
What the heck, Brahma! If there are two sons, the father of one son is upright, but the mother is not; |
一子父不專正，母專正。 |
A son's father is not upright, but his mother is upright. |
彼子若母正、 父不正者，無事不閑，博知經術。 |
If a son has a righteous mother and an unhealthy father, he will be idle and well-versed in classics. |
第二子父 正、母不正者，既不博學，但持十善。 |
The second son, if his father is upright and his mother is not upright, is not knowledgeable, but upholds the ten good deeds. |
然其父 母應敬待何者？ |
But who should his parents respect? |
為當敬待母淨父不淨者？ |
Why should we treat our mother with respect and purify our father from impurity? |
為當敬待父淨母不淨者？」 |
Why should we respect the father who is pure and the mother who is impure? " |
梵志報曰： |
Fanzhi reported: |
「應當 敬待母淨之子。 |
"You should treat your mother's pure son with respect. |
所以然者，由知經書，博 諸伎術故。 |
The reason for this is that he knows the scriptures and is proficient in all kinds of techniques. |
所謂第二子父淨母不淨，雖復 持戒而無智慧，竟何所至？ |
It is said that the second son's father is pure and his mother is impure. Even though he keeps the precepts again but has no wisdom, where does he end up? |
有聞則有戒。」 |
If you hear it, you will have discipline. " |
佛 告梵志： |
The Buddha told Brahma: |
「汝前歎說父淨，不歎說母淨； |
“You sigh before and say that your father is pure, but you don’t sigh that your mother is pure; |
今復 歎說母淨，不歎說父淨。 |
Now I sigh and say that my mother is pure, but I don’t sigh and say that my father is pure. |
先歎聞德，後歎 禁戒； |
First praise the virtues, then sigh the prohibitions; |
復歎說戒，後方說聞。 |
He sighed again and said the warning, and then he said the news. |
云何，梵志！若彼二 梵志子，其中一子多聞博學，兼持十善； |
What the heck, Brahma! If there are two sons of Brahma, one of them is learned and knowledgeable, and upholds the ten good deeds; |
其第 二子既有智慧，兼行十惡。 |
His second son was both wise and capable of all kinds of evil. |
彼父母應當敬 待何者？」 |
Who should his parents respect? " |
梵志報曰： |
Fanzhi reported: |
「應當敬父淨、母不淨之 子。 |
"You should respect the son whose father is pure and whose mother is unclean. |
所以然者，由其博覽諸經，曉諸技術， 由父淨生得此子，兼行十善，無所觸犯， 一切具足諸德本故。」 |
Therefore, because he has read all the sutras and knows all the techniques, this son was born pure from his father, and he can perform the ten good deeds without any offense, and he has all the virtues. " |
佛告之曰： |
The Buddha told him: |
「汝本說其 姓，後說其聞，不說其姓； |
"You originally said his surname, but later you said he heard it, but did not say his surname; |
後復說戒，不說 聞，後復說其聞，不說其戒。 |
Later, he talked about the precepts, but not about the hearing. Later, he talked about the hearing, but not about the precepts. |
汝今歎說父母 聞、戒，豈不違前言乎？」 |
If you sigh now and say that your parents have heard and warned you, doesn't it violate the preface? " |
梵志白佛言： |
Fanzhi said to the Buddha: |
「沙門瞿 曇！雖有斯言，然婆羅門自稱言： |
"Sramana Kutan! Even though he said this, the Brahmin himself said: |
『我姓最豪 貴，無有出者。』 |
"My surname is the most noble and noble among all others." 』 |
」 |
|
世尊告曰： |
The World Honored One said: |
「諸有嫁娶之處則論 姓，然我法中無有此義。 |
"Wherever there is marriage, the surname is used, but there is no such meaning in my law. |
汝頗聞邊國遠 邦及餘邊地人乎？」 |
Have you heard about the people from far-off border countries and the rest of the world? " |
梵志報曰： |
Fanzhi reported: |
「唯然，聞之，有 此諸人。」 |
However, I heard that there are such people. |
世尊告曰： |
The World Honored One said: |
「彼土人民有二種之姓。 |
"The people in that land have two kinds of surnames. |
云何為二？ |
Why is the cloud two? |
一者人，二者奴，此二姓亦復不 定。」 |
One is a human being, the other is a slave, and these two surnames are no longer certain. " |
又問： |
Asked again: |
「云何不定？」 |
Why is the cloud uncertain? |
世尊告曰： |
The World Honored One said: |
「或作人， 後作奴； |
“One may be a human being, and then a slave; |
或作奴，後作人。 |
Or as a slave, and later as a human being. |
然眾生之類，盡 同一類而無若干。 |
However, all sentient beings are of the same type but not in number. |
若復，梵志！天地敗毀，世 間皆空。 |
Ruofu, Brahma Zhi! Heaven and earth are destroyed, and the world is empty. |
是時，山河石壁草木之徒，皆悉燒盡， 人亦命終。 |
At that time, all the mountains, rivers, rocks, walls, vegetation, and trees were burned to death, and everyone died. |
若天地還欲成時，未有日月年歲 之限。 |
If heaven and earth are still ready to be completed, there will be no limit to the days, months and years. |
爾時，光音天來至此間。 |
At that time, the Light Sound Heaven came here. |
是時，光音天福 德稍盡，無復精光，展轉相視，興起欲想。 |
At that time, the blessings of Guangyin Tian were slightly exhausted, and there was no more light. They looked at each other and had desires. |
欲意 偏多者便成女人，欲意少者成男子。 |
Those with more desires become women, and those with less desires become men. |
展轉 交接，便成胞胎。 |
After turning around and handing over, they become twins. |
由此因緣，故最初有人，轉 生四姓，流布天下。 |
Due to this reason, there were originally people who were reincarnated into four surnames and spread throughout the world. |
當以此方便知，人民盡 出於剎利種。」 |
It should be understood through this method that the people are all from the Kshatriya race. " |
爾時，梵志白世尊言： |
At that time, Brahma said to the World-Honored One: |
「止，瞿曇！ 如僂者得申，盲者得眼目，冥者得見明。 |
"Stop, Qu Tan! The hunchbacked person will be healed, the blind person will be able to see, and the dark person will be able to see. |
沙門瞿曇亦復如是，無數方便與我說法。 |
The same is true for the ascetic Qu Tan, who taught me the Dharma through countless expedient means. |
我今自歸沙門瞿曇，唯願與我說法，聽為優 婆塞。」 |
Now I am returning to the ascetic Qutan. I only wish to speak the Dharma to me, and I will listen to it as an Upasaka. " |
爾時，梵志復白世尊： |
At that time, Brahma Zhi again said to the World Honored One: |
「唯願如來當受 我請，將諸比丘眾當至我家。」 |
I only wish that the Tathagata would accept my invitation and bring all the monks to my home. |
爾時，世尊默 然受請。 |
At that time, the World Honored One silently accepted the invitation. |
是時，梵志見佛默然受請，即從坐 起，頭面禮足，便退而去。 |
At that time, Brahma Zhi saw the Buddha silently accepting the invitation. He stood up from his seat, bowed his head, face and feet, and then retreated. |
還至家中，辦具飲食， 敷諸坐具，香汁灑地，普自吐言： |
Returning to his home, he prepared food and drink utensils, spread them on all the sitting utensils, sprinkled the fragrant juice on the floor, and spoke to himself: |
「如來當 於此坐。」 |
The Tathagata shall sit here. |
爾時，施羅梵志將五百弟子，至翅 甯梵志家，遙見彼家敷好坐具，見已，問翅 甯梵志： |
At that time, Shi Luo Fanzhi brought five hundred of his disciples to Chi Ning Fanzhi's house. He saw that the sitting furniture had been laid out in the distance. When he saw him, he asked Chi Ning Fanzhi: |
「汝今欲與男女嫁娶？ |
"You want to marry a man or a woman now? |
為欲請摩竭 國頻毘娑羅王乎？」 |
In order to invite Mo Jie, the country is close to the king of Sara? " |
翅甯梵志報曰： |
Chi Ning Fan Zhi reported: |
「我亦不 請頻毘娑羅王，亦無嫁娶之事。 |
"I will not invite King Bimbisara, nor will I marry him. |
我今欲施 設大福業。」 |
Now I want to create great blessings. " |
施羅梵志問曰： |
Shi Luofanzhi asked: |
「願聞其意，欲施何 福業？」 |
Would you like to hear his thoughts? What good deeds do you want to bring? |
爾時，梵志偏露右肩，長跪叉手，白世 尊自陳姓名。 |
At that time, Fan Zhi exposed his right shoulder, knelt down and crossed his hands, and Bai Shizun introduced his name. |
「施羅當知，有釋種子出家學 道，成無上至真、等正覺。 |
"Shi Luo, you should know that there is a seed of release that allows you to become a monk and learn the Tao, and you can achieve the supreme truth and perfect enlightenment. |
我今請佛及比丘僧， 是故辦具種種坐具耳。」 |
I now invite the Buddha and the monks to prepare various sitting utensils. " |
是時，施羅梵志語 翅甯梵志： |
At that time, Shi Luo Fan Zhi said: |
「汝今言佛乎？」 |
Are you talking about Buddha now? |
報曰： |
The report said: |
「吾今言佛。」 |
I now speak of Buddha. |
又 問： |
Also asked: |
「甚奇！甚特！今乃聞佛音響，如來竟為所 在？ |
"How strange! What extraordinary! Now that I hear the Buddha's voice, where is the Tathagata? |
吾欲見之。」 |
I want to see it. " |
翅甯報曰： |
Wing Ning reported: |
「今在羅閱城外竹 園中住，將五百弟子自相娛樂，欲往見 者，宜知是時。」 |
Now I am staying in a bamboo garden outside Luo Yue City, and I am entertaining five hundred of my disciples. Those who want to see you should know when it is. |
此梵志即將五百弟子，往至 佛所。 |
This Brahma will soon send five hundred disciples to the Buddha's place. |
到已，共相問訊，在一面坐。 |
When we arrived, we asked each other and sat down together. |
爾時，施羅梵 志便生此念： |
At that time, Shi Luofanzhi had this thought: |
「沙門瞿曇為端正，身作黃 金色。 |
"The ascetic Kutan is upright and his body is made of yellow gold. |
我等經籍亦有斯言： |
Our scriptures also say this: |
『如來出世之時， 實不可遇，猶如優曇鉢花時時乃現。 |
"When the Tathagata comes into the world, he is really unavailable, just like the Udumba flower that appears from time to time. |
若成 就三十二相、八十種好，當趣二處： |
If you achieve the thirty-two characteristics and eighty kinds of good things, you should pay attention to two places: |
若在家者 當作轉輪聖王，七寶具足； |
If you are at home, you should be regarded as a wheel-turning holy king, possessing the seven treasures; |
若出家學道者， 必成無上道，為三界世祐。』 |
If one becomes a monk and learns the Tao, he will definitely achieve the supreme Tao and be a blessing to the three worlds. 』 |
我今欲觀佛三 十二相。」 |
Now I want to observe the thirty-two signs of Buddha. " |
爾時，梵志唯見三十相，而不覩二 相，起狐疑猶豫，不見廣長舌、陰馬藏。 |
At that time, the Brahma Chi only saw thirty signs, but did not recognize two signs. He was suspicious and hesitant, and did not see the broad and long tongue and the hidden horse. |
爾時， 施羅梵志即以偈問曰： |
At that time, Shi Luo Fanzhi asked in a verse: |
「吾聞三十二， 大人之相好， |
"I heard thirty-two, Your Excellency is so friendly, |
今不見二相， 竟為在何所？ |
If you don’t see the two phases now, where are they? |
貞潔陰馬藏， 其相甚難喻， |
Chaste Yin Ma Zang, its appearance is very difficult to describe, |
頗有廣長舌， 舐耳覆面不？ |
He has a long and wide tongue, can he lick his ears and cover his face? |
願出廣長舌， 使我無狐疑， |
May I have a broad and long tongue, so that I will have no doubts, |
又使我見之， 永無疑結網。」 |
And he made me see it, and I would never doubt the web. " |
增壹阿含經卷第四十六 |
Volume 46 of the Agama Sutra |
增壹阿含經卷第四十七 |
The 47th volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
放牛品第四十九今分品 |
The 49th part of the cattle herding product |
爾時，世尊即吐舌，左右舐耳，還復縮之。 |
At that time, the World-Honored One stuck out his tongue, licked his ears from left to right, and then retracted them. |
爾時， 世尊即入三昧，使彼梵志見陰馬藏。 |
At that time, the World-Honored One entered Samadhi and caused the Brahma to see the Yinma Zang. |
時，梵 志見佛三十二相、八十種好，歡喜踊躍，不能 自勝。 |
At that time, Brahma Zhi saw the Buddha's thirty-two signs and eighty kinds of good things. He was overjoyed and couldn't overcome himself. |
爾時，施羅梵志白佛言： |
At that time, Shi Luo Fanzhi said to the Buddha: |
「我今婆羅門，沙 門剎利種； |
"I am now a Brahmin, a recluse and a Ksriya; |
然沙門、婆羅門皆同一道，求一解 脫。 |
However, ascetics and brahmins are all on the same path and seek liberation. |
唯沙門聽，我等有得同一道乎？」 |
Only ascetics listen, do we have the same teaching? " |
佛告 梵志： |
The Buddha told Brahma: |
「汝有此見。」 |
You see this. |
梵志報曰： |
Fanzhi reported: |
「我有斯見。」 |
I see that. |
佛告 梵志： |
The Buddha told Brahma: |
「汝當興意向一解脫，所謂正見是也。」 |
You should aim at liberation, which is called right view. |
梵志白佛言： |
Fanzhi said to the Buddha: |
「正見即是一解脫，復更有解 脫乎？」 |
Right view is liberation. How can there be more liberation? |
世尊告曰： |
The World Honored One said: |
「梵志！更有解脫得涅槃界， 其事有八，所謂正見、正治、正語、正業、正命、正 方便、正念、正定。 |
"Brahma! There are eight things that lead to liberation and nirvana: right view, right governance, right speech, right action, right livelihood, right skill, right mindfulness, and right concentration. |
是謂，梵志！八種之道，得至涅 槃。」 |
That’s right, Brahma! The eight paths lead to Nirvana. " |
爾時，梵志白佛言： |
At that time, Brahma said to the Buddha: |
「頗有此眾生知此八 種道乎？」 |
Are there many sentient beings who know these eight ways? |
世尊告曰： |
The World Honored One said: |
「非一百千。 |
"Not a hundred thousand. |
梵志當知，無 數百千眾生知此八種之道。」 |
Brahmans should know that there are hundreds of thousands of sentient beings who know these eight ways. " |
梵志白佛言： |
Fanzhi said to the Buddha: |
「頗 復有此眾生不解此八種之道乎？」 |
Are there many sentient beings who do not understand these eight ways? |
世尊告 曰： |
The World Honored One said: |
「有此眾生其不解者，非一人也。」 |
There is no one person who cannot understand this being. |
梵志白 佛言： |
Fanzhibai Buddha said: |
「頗復有眾生不得此法乎？」 |
Are there many sentient beings who cannot do this? |
佛告之曰： |
The Buddha told him: |
「有此眾生不得道，如此之人十一種。 |
"There are eleven kinds of beings who are not enlightened. There are eleven types of such people. |
云何 為十一？ |
Why is it eleven? |
所謂姦偽、惡語、難諫、無反復、好 憎性、害父母、殺阿羅漢、斷善根善事、反 為惡、計有我、起惡念向如來，是謂，梵 志！十一之人不能得此八種之道。」 |
The so-called treachery, bad words, difficulty in admonishing, no repetition, likes and dislikes, harming parents, killing arhats, cutting off good roots and doing good deeds, doing evil, plotting against oneself, and having evil thoughts towards the Tathagata, this is called Brahma! Eleven people cannot obtain these eight ways. " |
當說此 八種道時，時彼梵志諸塵垢盡，得法眼淨。 |
When these eight paths are explained, all dust and dirt in the Brahma mind will be cleared away, and the Dharma eye will be pure. |
爾時，施羅梵志告五百弟子曰： |
At that time, Shi Luo Fanzhi told his five hundred disciples: |
「汝等各所好 者，各自誦習，吾欲於如來所，善修梵行。」 |
Everyone of you can recite and practice what you like. I want to be in the place of the Tathagata and practice the holy life well. |
諸 弟子白曰： |
All the disciples said: |
「我等亦復欲出家學道。」 |
We also want to become a monk again and learn Taoism. |
爾時，梵志 及五百弟子各各長跪，白世尊言： |
At that time, Brahma Zhi and his five hundred disciples each knelt down and said to the World Honored One: |
「唯願世 尊聽出家學道。」 |
I only hope that the World Honored One will listen to the monks and learn the Tao. |
佛告諸梵志： |
The Buddha told all the Brahmins: |
「善來，比丘！於 如來所善修梵行，漸盡苦原。」 |
Come on, bhikkhu! By practicing the holy life well in the Tathagata, you will gradually eliminate the source of suffering. |
如來說此 語時，五百梵志即成沙門。 |
When the Tathagata spoke these words, five hundred Brahmās became ascetics. |
爾時，世尊漸與 五百說微妙之論，所謂論者： |
At that time, the World-Honored One gradually began to explain subtle arguments to the five hundred people. The so-called commentators: |
施論、戒論、生 天之論，欲不淨想，出要為樂，如諸佛世尊常 所說法： |
On the theory of giving, the theory of precepts, and the theory of rebirth in heaven, if you have impure thoughts of desire, you will be happy if you leave them alone, as the Buddhas and World-Honored Ones always say: |
苦、習、盡、道，爾時，世尊廣與諸人 說之。 |
Suffering, habituation, cessation, and the way. At that time, the World Honored One spoke to everyone about it. |
時五百人諸漏永盡，得上人法。 |
At that time, all the outflows of the five hundred people will be eliminated forever, and they will obtain the Dharma of the Supreme Being. |
爾時， 翅甯梵志又白： |
At that time, the wings of Ning Fanzhi turned white again: |
「時到，唯願屈神。」 |
When the time comes, I will only surrender to God. |
爾時，世尊告 施羅等五百比丘： |
At that time, the World-Honored One told Shiloh and other five hundred bhikkhus: |
「汝等各著衣持鉢。」 |
Each of you, put on your clothes and hold your alms bowl. |
千比丘 圍繞，至城中梵志所，就座而坐。 |
Thousands of monks surrounded him, and he went to the Brahma's place in the city and sat down. |
爾時，翅甯 梵志見五百婆羅門皆作沙門，即語之曰： |
At that time, Wing Ning Brahman Zhi saw five hundred Brahmins who were all ascetics, and immediately said: |
「善哉！諸人，趣道之要，莫復是過。」 |
"Excellent! Everyone, the key to the Tao of Interest is to never do this again." |
爾時，施羅 比丘為翅甯說此偈曰： |
At that time, Bhikkhu Shiluo said this verse for Wing Ning: |
「此外更無法， 能勝此要者， |
"Moreover, there is no way, who can conquer this important thing, |
如此之比像， 善者無過是。」 |
In this way, a good person has no fault. " |
爾時，翅甯梵志白世尊言： |
At that time, Wing Ning Brahma said to the World-Honored One: |
「唯願世尊小留 神待時！正爾，更辦飲食。」 |
I only hope that the World Honored One will be careful and wait for the time! You are right, more food and drinks will be arranged. |
世尊告曰： |
The World Honored One said: |
「所辦飲 食，但時貢之，勿懼不足。」 |
The food and drinks provided should be paid at the right time, so don't be afraid of not being enough. |
是時，翅甯梵志歡 喜無量，躬自行食，供養佛及比丘僧。 |
At that time, Wing Ning Brahma was filled with joy, bowed down, ate by himself, and made offerings to the Buddha and the monks. |
爾時，世 尊飯食已訖，除去食器，以若干種華，散 佛、比丘僧上，前白佛言： |
At that time, the World Honored One had finished his meal. He removed the food utensils, scattered some kinds of flowers, and presented them to the Buddha and the monks. He came forward and said to the Buddha: |
「唯願世尊，男女大 小盡求作優婆塞。」 |
I only wish, World-Honored One, that all men, women and men, big and small, would like to become upasakas. |
爾時，梵志婦懷妊，婦人 白佛言： |
At that time, Brahma's wife was pregnant. The woman said to the Buddha: |
「我有娠，亦不知是男，是女耶？ |
"I'm pregnant, but I don't know if it's a boy or a girl? |
亦 復自歸如來，聽為優婆夷。」 |
Also, the Tathagata who has returned by himself is heard as an Upasika. " |
爾時，如來與諸 大眾說微妙之法，即於座上而說此偈： |
At that time, the Tathagata was expounding the subtle Dharma to the assembly. He sat on his seat and spoke this verse: |
「快哉斯福報， 所願必得果， |
"Happy, this is a blessing, your wishes will surely come true. |
漸至安隱處， 永無憂厄患。 |
Gradually reach a peaceful place, where there will never be any worries or troubles. |
死得生天上， 設使諸魔天， |
Death leads to rebirth in heaven. Suppose all demons are sent to heaven. |
亦復不能使， 為福者墮罪。 |
It can no longer be used, and those who are blessed will fall into sin. |
彼亦求方便， 賢聖之智慧， |
He also seeks convenience and the wisdom of sages, |
當盡於苦本， 長離去八難。」 |
You should end your sufferings and get rid of the eight difficulties. " |
爾時，世尊說此偈已，便從坐起而去。 |
At that time, the World-Honored One finished speaking this verse and stood up from his seat. |
爾時， 翅甯梵志聞佛所說，歡喜奉行！ |
At that time, Wing Ning Brahma heard what the Buddha said and followed it with joy! |
49.7 （七） |
49.7 (seven) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我恒一坐而食，身體 輕便，氣力強盛； |
“I always sit down and eat, my body is light and my strength is strong; |
汝等比丘，亦當一食，身體輕 便，氣力強盛，得修梵行。」 |
You monks, if you take one meal, your body will be light, your energy will be strong, and you will be able to practice the holy life. " |
爾時，跋提婆羅白 世尊言： |
At that time, the Blessed One said: |
「我不堪任而一食。 |
"I can't bear to eat anything. |
所以然者，氣力 弱劣。」 |
Therefore, the strength is weak. " |
佛告之曰： |
The Buddha told him: |
「若汝至檀越家，一分食之， 一分持還家。」 |
If you come to Tan Yue's house, you will eat a portion of it and bring back a portion to your home. |
跋提婆羅白佛言： |
Bhadhipala said to the Buddha: |
「我亦不堪 行此法。」 |
I can't do this either. |
世尊告曰： |
The World Honored One said: |
「聽汝壞齋，通日而食。」 |
I hear you break your fast and eat through the sun. |
跋 提婆羅白佛言： |
Postscript Deva Luo said to the Buddha: |
「我亦不堪任施行此法。」 |
I am not qualified to perform this method. |
爾 時，世尊默然不報。 |
At that time, the World-Honored One remained silent and did not repay. |
爾時，迦留陀夷向暮日入， 著衣持鉢，入城乞食。 |
At that time, Kalyuta came into the city toward the evening sun, dressed in clothes and holding an alms bowl, and entered the city to beg for food. |
爾時極為闇冥。 |
It was extremely dark at that time. |
時優 陀夷漸 漸 至長者家，又彼長者婦懷妊，聞 沙門在外乞食，即自持飯出惠施之。 |
At that time, Utopia gradually arrived at the elder's house, and the elder's wife was pregnant. Hearing that the ascetics were out begging for food, he took his own food and went out to give alms. |
然 優陀夷顏色極黑，又彼時天欲降雨，處處 抴電。 |
However, the color of Utopia was extremely dark, and it was about to rain at that time, so there was electricity everywhere. |
爾時，長者婦出門見沙門顏色極黑， 即時驚怖乃呼： |
At that time, the elderly woman went out and saw the ascetic who was extremely dark in color. She was immediately frightened and shouted: |
「是鬼。」 |
It's a ghost. |
自便稱喚： |
Call yourself: |
「咄哉！見鬼。」 |
Oh! Damn it. |
即時傷胎，兒尋命終。 |
The fetus will be injured immediately and the child will die. |
是時，迦留陀夷尋還精 舍，愁憂不歡，坐自思惟，悔無所及。 |
At that time, Kalyuta returned to his monastery. He was sad and unhappy. He sat down and thought, regretting nothing. |
爾時，舍 衛城中有如此之惡聲： |
At that time, there was such an evil noise in Savatthi City: |
「沙門釋種子呪墮他 子。」 |
The ascetic released his seed and dropped it into his son. |
其中男女各相謂言： |
Among them, men and women each say to each other: |
「今諸沙門！行無節度， 食不知時，如在家白衣，有何等異？」 |
Now, ascetics, you are walking without restraint, and you don't know when to eat. How are you different from wearing white clothes at home? |
爾時，眾 多比丘聞諸人民各論此理： |
At that time, many bhikkhus heard that the people discussed this principle: |
「沙門釋種子不 知節度，行來無忌。」 |
The ascetics release the seeds without knowing the moderation, and they act without restraint. |
其中，持戒比丘戒完具 者，亦自怨責： |
Among them, the bhikkhu who holds the precepts and has completed the precepts also blames himself: |
「實非我等之宜，食無禁限，行 無時節，實是我等之非也。」 |
It's really not what we should do. There are no restrictions on food, and there are no seasons for walking. It's really what's wrong with us. |
各共相將至佛 所，頭面禮足，以此因緣，具白世尊。 |
When all the common figures are about to arrive at the Buddha's place, they bow with their heads, faces, and feet, and with this cause and condition, they whiten the World Honored One. |
爾時，佛 告一比丘： |
At that time, the Buddha told a bhikkhu: |
「汝往喚迦留陀夷使來。」 |
You go and call the envoy of Kalutha. |
是時，彼 比丘受佛教已，即往喚優陀夷。 |
At that time, the bhikkhu had accepted Buddhism and went to call Udayi. |
時 優 陀夷聞佛見呼，即來至世尊所，頭面禮足， 在一面坐。 |
At that time, Utopia heard the Buddha's call and came to where the World Honored One was. He bowed his head, face and feet, and sat on one side. |
爾時，世尊問優陀夷曰： |
At that time, the World-Honored One asked Udaya: |
「汝審昨 日暮入城乞食，至長者家，使長者婦胎墮 乎？」 |
Have you ever gone to the city to beg for food yesterday evening, went to an elder's house, and caused an abortion to happen to the elder's wife? |
優陀夷白佛言： |
Utopia said to the Buddha: |
「唯然，世尊！」 |
Wei Ran, World Honored One! |
佛告優陀 夷： |
The Buddha told Uttara: |
「汝何故不別時節，又復欲雨而入城乞 食； |
"Why do you go to the city to beg for food despite the rainy season? |
此非汝宜，然是族姓子出家學道而貪 著於食。」 |
This is not what you should do, but this is a man of your clan who has become a monk and studied Taoism, but is greedy for food. " |
爾時，優陀夷即從坐起，白世尊 言： |
At that time, Udāvi stood up from his seat and said to the World-Honored One: |
「自今之後，不敢復犯，唯願世尊聽受懺 悔。」 |
From now on, I dare not do it again. I only hope that the World Honored One will listen to me and repent. |
爾時，世尊告阿難曰： |
At that time, the World-Honored One told Ananda: |
「速打揵稚，集諸 比丘在普會講堂。」 |
Quickly beat them up and gather all the monks in the general meeting hall. |
阿難受佛教已。 |
Ananda has embraced Buddhism. |
即集諸 比丘集在講堂，前白佛言： |
That is to say, all the monks gathered in the lecture hall and spoke to the Buddha in front of them: |
「諸比丘已集，世 尊！宜知是時。」 |
The monks have gathered, World Honored One! You should know the time. |
爾時，世尊即往講堂，在中央 坐，告諸比丘： |
At that time, the World-Honored One went to the lecture hall, sat in the center, and told the monks: |
「過去久遠諸佛世尊皆一坐而 食，諸聲聞等亦一坐而食，正使將來諸佛及 弟子眾，亦當一坐而食。 |
"In the long past, all the Buddhas and World-honored Ones sat down and ate, and all the Voice-Hearers and others also sat down and ate, so in the future all the Buddhas and their disciples will also sit down and eat. |
所以然者，此是行 道之要法，應當一坐而食。 |
Therefore, this is the essential way to practice the Tao, and you should eat while sitting down. |
若能一坐而食，身 體輕便，心得開解； |
If you can sit down and eat, your body will be light and your mind will be enlightened; |
心已得解，得諸善根； |
The mind has been understood and all good roots have been obtained; |
已 得善根，便得三昧； |
Once you have acquired good roots, you will achieve samadhi; |
已得三昧，如實而知之。 |
Having attained samadhi, know it as it really is. |
云何如實而知之？ |
How can you know it as it is? |
所謂苦諦如實而知之； |
The so-called truth of suffering is known as it really is; |
苦習諦如實而知之； |
Practice hard and know the truth as it really is; |
苦盡諦如實而知之； |
The truth of the end of suffering is known as it really is; |
苦出要諦如實而知之。 |
The key to the origin of suffering is to know it as it really is. |
汝等族姓子已出 家學道，捨世八業，而不知時節，如彼貪 欲之人有何差別？ |
The sons of your clan have become monks and learned the Tao, and have given up their eight careers, but do not know the seasons. What difference does it make to those greedy people? |
梵志別有梵志之法，外 道別有外道之法。」 |
There is a different method for Brahma's teachings, and there is a different method for foreigners. " |
是時，優波離白世尊言： |
At that time, the Master Upalibai said: |
「過去如來、將來諸佛，皆一坐而食，唯願世尊 當與諸比丘限時而食。」 |
"The Tathagata of the past and the Buddhas of the future will all sit down and eat. I only wish that the World Honored One will eat with all the bhikkhus within a limited time." |
世尊告曰： |
The World Honored One said: |
「如來亦 有此智，但未犯者，要眼前有罪，乃當制 限耳。」 |
The Tathagata also has this wisdom, but if you don't do it, you will be guilty before your eyes, so you should restrain your ears. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我專一坐而食， 汝等亦當一坐而食。 |
"I sit down and eat, and you should also sit down and eat. |
今汝日中而食，不得 過時。 |
Today, if you eat in the middle of the day, you must not wait until the end of the day. |
汝等亦當學乞食之法。 |
You should also learn how to beg for food. |
云何比丘學 乞食之法？ |
How can a bhikkhu learn how to beg for food? |
於是，比丘！趣以支命，得亦不喜， 不得亦不憂； |
So, bhikkhu! Interest is used to support life. If you get it, you won't be happy. If you don't get it, you won't be worried. |
設得食時，思惟而食，無有貪 著之心，但欲使此身趣得存形，除去舊 痛，更不造新，使氣力充足。 |
When you can eat, you should think about it while eating, without any attachment, but in order to keep the body's interest in shape, to get rid of old pain, not to create new ones, and to make your energy sufficient. |
如是，比丘！名 為乞食。 |
So, bhikkhu! It's called begging. |
汝等比丘，應當一坐而食。 |
You monks should sit down and eat. |
「云何比 丘一坐而食？ |
"How can Bhikkhu eat while sitting down? |
起則犯食，更不應食。 |
If it rises, it will be illegal to eat, and it should not be eaten. |
如是，比 丘！名為一坐而食。 |
So, bhikkhu! It’s called eating while sitting. |
汝等比丘亦當應得食 而食之。 |
You monks should also eat what you deserve. |
云何比丘得而食之？ |
How can a bhikkhu get it and eat it? |
於是，比丘！以 得食已，更復有為齊此于？ |
So, bhikkhu! Now that you have food, how can you do anything to bring this together again? |
以食更得者不 應復食。 |
Those who gain more by eating should not eat again. |
如是，比丘！得食而食之。 |
So, bhikkhu! Eat when you have food. |
汝等比丘， 亦當應著三衣，應坐樹下，坐閑靜處，應 露坐苦行，應著補納衣，應在塚間，應著 弊惡之衣。 |
You monks, you should also wear three robes: you should sit under a tree, sit in a quiet place, you should sit in the open and do ascetic practices, you should wear mended clothes, you should wear clothes of evil and evil in the tomb. |
所以然者，歎說少欲之人。 |
Therefore, those who sigh say they have few desires. |
我今 教汝等，當如迦葉比丘。 |
What I teach you now should be like Bhikkhu Kasyapa. |
所以然者，迦葉 比丘自行頭陀十一法，亦復教人行此要 法。 |
Therefore, Bhikkhu Kassapa practiced the eleven Dharma of Dhutu on his own and also taught people how to practice these important Dharma. |
我今教誡汝等，當如面王比丘。 |
I now teach you that you should be like the King of Faces Bhikkhu. |
所以 然者，面王比丘著弊壞之衣，不著校飾。 |
Therefore, the monk King Mian wears bad clothes and does not wear any ornaments. |
是謂，比丘！我之教誡，當念修習。 |
That’s right, bhikkhu! My teachings should be memorized and practiced. |
如是，比丘！ 當作是學。」 |
So, bhikkhu! Think of it as learning. " |
爾時，跋提波羅及經三月不 至世尊所。 |
At that time, Bhadipāra and Sutra did not reach the Blessed One for three months. |
爾時，阿難臨三月初，至跋提婆 羅比丘所，而告之曰： |
At that time, Ananda came to Bhikkhu Bhadevara in the early third month and told him: |
「今諸眾僧皆補納衣 裳。 |
"Now all the monks are mending their robes. |
如是如來當人間遊行，今不往者，後悔 無益。」 |
The Tathagata is going on a parade in the human world. Those who do not go there now will regret it in vain. " |
是時，阿難將跋提婆羅至世尊所，頭 面禮足，並復白佛言： |
At that time, Ananda brought Bhadivāra to the World Honored One, bowed his head, face and feet, and said to the Buddha again: |
「唯然，世尊！聽我懺 悔，自今已後，更不犯之。 |
"Only, World Honored One! Listen to my repentance, and I will never do it again from now on. |
如來制禁戒，然我 不受之，唯願垂恕。」 |
The Tathagata imposes prohibitions, but I do not accept them, but I only hope to forgive you. " |
如是再三。 |
So again and again. |
是時，佛告曰： |
At that time, the Buddha said: |
「聽汝悔過，後莫復犯。 |
"I hear you repent, and don't do it again. |
所以然者，我自念生 死無數，或作驢、騾、駱駝、象、馬、猪、羊，以草養 此四大形； |
Therefore, I think of myself as having countless births and deaths, perhaps as a donkey, a mule, a camel, an elephant, a horse, a pig, or a sheep, and feeding these four great forms with grass; |
或在地獄中，以熱鐵丸噉之； |
Or in hell, eat it with hot iron pills; |
或 作餓鬼，恒食膿血； |
Or become a hungry ghost, constantly eating pus and blood; |
或作人形，食此五穀； |
Or take the form of a human and eat this grain; |
或 作天形，食自然甘露。 |
Or make the shape of heaven and eat natural nectar. |
無數劫中，形命共競，初 無厭足。 |
For countless kalpas, form and life compete with each other, and the beginning is insatiable. |
優波離當知，如火獲薪，初無厭 足，如大海水，吞流無足。 |
You should know, Upali, that it is like a fire that gets its fuel, but it is insatiable at first, and like the sea water that swallows the current without enough. |
今凡夫之人亦復 如是，貪食無厭足。」 |
Today's ordinary people are also like this, gluttonous and insatiable. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「生死不斷絕， 皆由貪欲故， |
"Life and death are endless, all due to greed. |
怨憎長其惡， 愚者之所習。 |
Resentment and hatred lead to evil, which is the habit of fools. |
「是故，跋提婆羅，當念少欲知足，無起貪想， 興諸亂念。 |
"Therefore, Bhadivāra, you should be content with few desires and avoid greedy thoughts and random thoughts. |
如是，優波離！當作是學。」 |
If so, Upali! Think of it as learning. " |
爾時， 跋提婆羅聞如來教誡已，在閑靜之處，而 自剋責，所以族姓子，出家學道者，修無上 梵行： |
At that time, after hearing the teachings of the Tathagata, Bhadivāra was in a quiet place and restrained himself. Therefore, he who is a son of the clan and has become a monk and learned the Tao, cultivates the supreme holy life: |
生死已盡，梵行已立，所作已辦，更不復 受有，如實而知。 |
Birth and death are over, the holy life has been established, what has been done has been done, and there is no longer any feeling, it is known as it really is. |
爾時，跋提婆羅即成阿羅 漢。 |
At that time, Bhadhipala became an Arahant. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我弟子中第一聲聞 多飲食者，所謂吉護比丘是也。」 |
The number one voice-hearer among my disciples who eats and drinks a lot is the so-called Jihu Bhikkhu. |
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. |
49.8 （八） |
49.8 (eight) |
聞如是： |
Heard this: |
一時，佛在鴦藝村中，與大比丘 眾五百人俱。 |
At one time, the Buddha was in the Yangyi Village with a group of five hundred monks. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「諸人民皆 稱汝等為沙門。 |
"All the people call you ascetics. |
設復問： |
Let’s ask again: |
『汝等是沙門乎？』 |
"Are you a Samana? 』 |
汝等亦言： |
You also said: |
『是沙門。』 |
"It's a Samana. 』 |
吾今告汝，沙門之行、婆羅 門之行，汝等當念修習，後必成果，如實不 異。 |
I tell you now that you should meditate on the journey of a recluse and a brahmin, and you will surely achieve results in the end, just as they really are. |
所以然者，有二種沙門： |
Therefore, there are two kinds of ascetics: |
有習行沙門， 有誓願沙門。 |
There are practicing ascetics, and there are ascetics who have taken vows. |
「彼云何名為習行沙門？ |
"What is the name of a practicing ascetic? |
於是， 比丘行來、進止、視瞻、容貌、著衣、持鉢，皆悉如 法，不著貪欲、瞋恚、愚癡，但持戒精進，不犯 非法，等學諸戒，是謂名為習行沙門。 |
Therefore, the bhikkhu walks, moves, stops, looks, looks, wears robes, and holds his alms bowl all in accordance with the Dharma. He is free from greed, anger, and ignorance, but he upholds the precepts and diligently does not violate the law. He learns all the precepts. This is called habit. Go to Samana. |
「彼云 何名誓願沙門？ |
"He said: What is the name of a recluse? |
於是，或有比丘威儀、戒律、 出入、進止、行步、容貌、視瞻、舉動，皆悉如法，盡 有漏成無漏，於現法中身得證而自遊化： |
Then, there may be a bhikkhu whose dignity, precepts, entry and exit, progress and stop, walking steps, appearance, vision, and actions are all in accordance with the Dharma, with no leakage and no leakage. In the present Dharma, the body has attained enlightenment and spontaneously transformed: |
生死已盡，梵行已立，所作已辦，更不復受 有，如實知之。 |
Birth and death have ended, the holy life has been established, what has been done has been done, and there is no longer any feeling. Know it as it really is. |
是謂名誓願沙門。 |
This is called the ascetic who takes vows. |
是謂，比丘！ 二種沙門。」 |
That’s right, bhikkhu! Two kinds of Samana. " |
爾時，阿難白世尊言： |
At that time, Ananda said to the World Honored One: |
「彼云何名 為沙門法行，婆羅門法行？」 |
What is the name of the Dharma practice of the ascetics and the Dharma practice of the Brahmin? |
佛告阿難： |
The Buddha told Ananda: |
「於是， 比丘飲食知足，晝夜經行，不失時節，行 諸道品。 |
"Then the bhikkhu eats and drinks contentedly, walks day and night, does not miss the seasons, and practices all the virtues of the path. |
「云何比丘諸根寂靜？ |
"How can a bhikkhu's faculties be silent? |
於是，比丘若眼 見色，不起想著，興諸亂念，於中眼根而得 清淨，除諸惡念，不念不善之法。 |
Therefore, if a bhikkhu sees a form with his eyes, he will not think about it or cause any random thoughts, but his eyes will be purified, all evil thoughts will be eliminated, and he will not think of any unwholesome dharma. |
若耳聞聲、 鼻臭香、舌知味、身知細滑、意知法，不起 想著，興諸亂念，於意根而得清淨。 |
If the ear hears the sound, the nose smells the fragrance, the tongue knows the taste, the body knows the smoothness, and the mind knows the Dharma, do not think about it and cause all kinds of random thoughts, and the root of the mind will be purified. |
如是，比 丘根得清淨。 |
In this way, the bhikkhu's roots will be pure. |
「云何比丘飲食知足？ |
"How can a bhikkhu be content with what he eats? |
於是，比 丘量腹而食，不求肥白，但欲使此身趣存 而已，除去故痛，新者不生，得修梵行。 |
Therefore, the bhikkhu eats according to his belly, not seeking fat and whiteness, but just to keep this body alive, to get rid of the old pain, not to give birth to new things, and to practice the holy life. |
猶如 男女身生瘡痍，隨時以膏塗瘡，常欲使瘡 愈故。 |
It is like men and women who have sores on their bodies and apply ointment to the sores at any time in the hope that the sores will heal. |
今此比丘亦復如是，量腹而食，所 以以膏膏車者，欲致遠故，比丘量腹而食 者，欲趣存命故也。 |
Now this bhikkhu is also like this. He who measures his belly and eats, so he who anoints the carriage wants to travel far. Bhikkhu who measures his belly and eats it because he wants to live happily. |
如是，比丘飲食知足。 |
In this way, the bhikkhu is content with his food and drink. |
「云 何比丘恒知景寤？ |
"How can a bhikkhu always know Jinghuan? |
於是，比丘初夜、後夜恒 知景寤，思惟三十七道之法。 |
Therefore, the bhikkhu spent the first and second nights knowing the scenery and meditating on the thirty-seven ways. |
若晝日經 行，除去惡念諸結之想，復於初夜、後夜經 行，除去惡結不善之想，復於中夜右脇著 地，以脚相累，唯向明之想，復於後夜，出 入經行，除去不善之念。 |
If the menstruation is performed during the day and the evil thoughts and thoughts are eliminated, then the menstruation is repeated in the first and second nights, and the evil thoughts and unwholesome thoughts are eliminated. In the middle of the night, the menstruation is done again with the right side of the body on the ground, with the legs tired, and only the thought of enlightenment is repeated. At night, go in and out and walk to get rid of bad thoughts. |
如是，比丘知時景 寤。 |
In this way, a bhikkhu knows that the time is right. |
如是，阿難！此是沙門要行。 |
So, Ananda! This is what ascetics should do. |
「彼云何名婆 羅門要行？ |
"What kind of Brahmin is this? |
於是，比丘苦諦如實知之，苦 習、苦盡、苦出要如實而知之，後以解此 欲漏心、有漏心、無明漏心而得解脫，已得解 脫，便得解脫智，生死已盡，梵行已立，所作已 辦，更不復受胎，如實知之。 |
Therefore, the bhikkhu should know the truth of suffering as it really is, the habit of suffering, the end of suffering, and the emergence of suffering, and then he will be liberated by solving the desires, leaks, and ignorance. Once he has achieved liberation, he will have the wisdom of liberation. Birth and death have ended, the holy life has been established, the work has been done, and there is no more conception. Know it as it is. |
此名為婆羅門 要行之法。 |
This is called the Dharma that Brahmins must practice. |
阿難當知，此名為要行之義也。」 |
Ananda should know that this is the meaning of practice. " |
爾時，世尊便說此偈： |
At that time, the World Honored One said this verse: |
「沙門名息心， 諸惡永已盡， |
"As the recluse's name ceases, all evil will be done with forever. |
梵志名清淨， 除去諸亂想。 |
The name of Brahma is pure, and it eliminates all kinds of random thoughts. |
「是故，阿難！沙門法行、婆羅門法行，當念修行。 |
"Therefore, Ananda! The ascetics and the brahmins should practice the Dharma. |
其有眾生行此諸法，然後乃稱為沙門。 |
There are living beings who practice these dharmas, and then they are called ascetics. |
復 以何故名為沙門？ |
Why is it called Samana? |
諸結永息故名為沙門。 |
All knots will cease forever, so it is called Samana. |
復以何故名為婆羅門？ |
Why is it called Brahman? |
盡除愚惑之法故 名為梵志； |
It is the method of eradicating ignorance, so it is called Brahma Zhi; |
亦名為剎利。 |
Also known as Kshali. |
復以何故名剎利？ |
Why is it called Kshariya? |
以其斷淫、怒、癡故名為剎利； |
It is called Ksāli because it cuts off lust, anger and delusion; |
亦名為沐 浴。 |
Also called bathing. |
以何故名為沐浴？ |
Why is bathing called that? |
以其洗二十一結 故名為沐浴。 |
It washes twenty-one knots, so it is called bathing. |
亦名為覺。 |
Also called sleep. |
以何故名為覺？ |
Why is it called enlightenment? |
以其覺了愚法、慧法故名為覺。 |
Because he has awakened to the foolish dharma and the wise dharma, he is called enlightenment. |
亦名為彼 岸。 |
Also called the other shore. |
以何等故名為彼岸？ |
For what reason is it called the other shore? |
以其從此岸至 彼岸故名為彼岸。 |
It is called the other shore because it goes from this shore to the other shore. |
阿難！能行此法者，然後 乃名為沙門、婆羅門。 |
Ananda! Those who can practice this method will then be called ascetics and brahmins. |
此是其義，當念奉行。」 |
This is its meaning and should be followed carefully. " |
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. |
49.9 （九） |
49.9 (nine) |
聞如是： |
Heard this: |
一時，佛在釋翅迦毘羅越尼拘 留園中，與大比丘眾五百人俱。 |
At one time, the Buddha was in the detention garden of Sakyamuni, together with five hundred great monks. |
爾時，提婆 達兜王子往至世尊所，頭 面 禮足，在一面坐。 |
At that time, Prince Devadatu went to where the Blessed One was, and sat on one side with his head bowed, face bowed, and feet bowed. |
是時，提婆達兜白佛言： |
At that time, Devadabutsu said to the Buddha: |
「唯然，世尊！聽我道次 得作沙門。」 |
Only, World Honored One! If you listen to my sermon, you will become a recluse. |
佛告提婆達兜： |
The Buddha told Devadatu: |
「汝宜在家分檀 惠施。 |
"You should share the benefits of Tan Tan at home. |
夫為沙門，實為不易。」 |
It is really not easy for my husband to be a Samana. " |
是時，提婆達兜 復再三白佛言： |
At that time, Devadatu spoke to the Buddha again and again: |
「唯然，世尊！聽在末行。」 |
Yi Ran, World Honored One! Listen to the last words. |
佛復 告曰： |
The Buddha replied: |
「汝宜在家，不宜出家修沙門行。」 |
You should stay at home, not become a monk and practice ascetics. |
爾時， 提婆達兜便生此念： |
At that moment, Devadatu had this thought: |
「此沙門懷嫉妬心，我今 宜自剃頭，善修梵行。 |
"This ascetic is jealous. I should shave my head now and practice the holy life well. |
何用是沙門為？」 |
What is the use of a Samana? " |
是時， 提婆達兜即自退歸，自剃鬚髮，著袈裟，自 稱言： |
At that time, Devadatu returned by himself, shaved his beard and hair, put on his cassock, and said: |
「我是釋種子。」 |
I am Shi Zi. |
爾時，有一比丘名修羅 陀，頭陀行乞食，著補納衣，五通清徹。 |
At that time, there was a bhikkhu named Shuratha. He was begging for alms. He was wearing patchwork robes and his five limbs were clear. |
是時， 提婆達兜往至彼比丘所，頭面禮足，前言： |
At that time, Devadatuo went to the bhikkhu's place, bowed with his head, face and feet, and said: |
「唯願尊者當與我說教，使長夜而獲安隱。」 |
"I only hope that the venerable sir will preach to me so that I can have peace during the long night." |
是時，修羅陀比丘即與說威儀禮節，思惟此 法，捨此就彼。 |
At that time, Bhikkhu Shuradha explained the majesty and etiquette to him, pondered on this Dharma, and abandoned one thing for another. |
是時，提婆達兜如彼比丘教 而不漏失。 |
At that time, Devadatu taught that monk without any leakage. |
是時，提婆達兜比丘言： |
At that time, Bhikkhu Devadatu said: |
「唯願尊 者當與我說神足道，我能堪任修行此道。」 |
I only hope that Your Majesty will teach me the path of divine footwork, so that I can practice it. |
爾時，比丘復與說神足之道： |
At that time, the bhikkhu again explained the way of divine feet: |
「汝今當學心 意輕重； |
“Now you should learn the importance of your mind; |
已知心意輕重，復當分別四大： |
Now that we know the importance of our thoughts, we should distinguish between the four elements: |
地、 水、火、風之輕重； |
The importance of earth, water, fire, and wind; |
已得知四大輕重，便當修 行自在三昧； |
Having understood the importance of the four great elements, one can practice the Samadhi of Freedom; |
已行自在三昧，復當修勇猛 三昧； |
Having practiced the Samadhi of Freedom, you should now practice the Samadhi of Bravery; |
已行勇猛三昧，復當修行心意三昧； |
Having practiced the samadhi of bravery, you should practice the samadhi of mind again; |
已行心意三昧，復當行自戒三昧； |
Having practiced the Samadhi of Mind and Mind, you should again practice the Samadhi of Self-discipline; |
已修行 自戒三昧，如是不久便當成神足道。」 |
Having practiced the samadhi of self-discipline, you will soon become the path of the divine foot. " |
爾時， 提婆達兜受師教已。 |
At that time, Devadatu was taught by his master. |
自知心意輕重，復知 四大輕重，盡修諸三昧，無所漏失，爾時不 久便成神足之道。 |
Knowing the importance of one's mind, knowing the importance of the four major elements, cultivating all samadhis without missing a thing, one will soon achieve the path of divine footwork. |
如是無數方便作變無 量。 |
In this way, countless conveniences can create immeasurable changes. |
爾時，提婆達兜名聲流布四遠。 |
At that time, Devadatu's reputation spread far and wide. |
是時，提婆 達兜以神足力，乃至三十三天，採取種種優 鉢蓮花、拘牟頭華，奉上阿闍世太子，又告之 曰： |
At that time, Devadatu used all his spiritual power, and for the thirty-three days, he took all kinds of fine lotus flowers and Komoudou flowers, offered them to Prince Ajasa, and said: |
「此花是三十三天所出，釋提桓因遣來 奉上太子。」 |
This flower was born on the 33rd day of the lunar calendar, and Shi Tihuan sent it to offer it to the crown prince. |
爾時，王太子見提婆達兜神足如 是，便隨時供養，給其所須。 |
At that time, the crown prince saw that Devadatu was in such good condition, and he made offerings to him at any time and provided him with what he needed. |
太子復作是 念： |
The prince's re-writing is: |
「提婆達兜神足極為難及。」 |
The divine feet of Devadatu are extremely difficult to reach. |
時，提婆達兜復 自隱形，作小兒身，在王太子膝上。 |
At that time, Devadatta turned invisible again and took the form of a child, lying on the lap of the crown prince. |
時，諸婇 女各作斯念： |
At that time, each of the ladies thought: |
「此是何人，為是鬼耶？ |
"Who is this? Is he a ghost? |
為是天 耶？」 |
Why is it heaven? " |
語言未竟，便復化身，還復如故。 |
Before the words were finished, he reincarnated himself and returned to the same state. |
是時，王 太子及諸宮人皆稱言： |
At this time, the Crown Prince and everyone in the palace all said: |
「此是提婆達兜。」 |
This is Devadatu. |
即給 與所須，又傳此言： |
After giving him what he needed, he also said this: |
「提婆達兜名德不可具 記。」 |
Devadatu's famous virtues cannot be remembered. |
爾時，眾多比丘聞已，往至世尊所，頭面禮 足，白佛言： |
At that time, many bhikkhus heard this and went to where the World Honored One was. With their heads and faces bowed, they said to the Buddha: |
「提婆達兜者極大神足，能得衣 裳、飲食、床臥具、病瘦醫藥。」 |
Devadatuo has great magical powers and can obtain clothes, food, beds, and medicine for the sick and thin. |
佛告比丘： |
The Buddha told the bhikkhu: |
「汝等勿 興此意，著提婆達兜利養，又莫欽 羨 彼神 足之力，彼人即當以此神足，墮墜三惡道， 提婆達兜所獲利養，及其神足當復秏盡。 |
"You should not have the intention to use Devadatou for profit and nourishment, and do not envy the power of his divine feet. That person will fall into the three evil paths with his divine feet. The profit and nourishment gained by Devadakal and his divine feet should be restored. The harvest is gone. |
所以然者，提婆達兜自當造身、口、意行。」 |
Therefore, Devadatu should cultivate the body, speech, and mental conduct. " |
爾 時，復興此念： |
Then, revive this thought: |
「沙門瞿曇有神足，我亦有神 足； |
"The ascetic Kutan has divine feet, and I also have divine feet; |
沙門瞿曇有所知，我亦有所知，沙門 瞿曇姓貴，我亦姓貴； |
The ascetic Qutan knows something, and I also know it. The ascetic Qutan’s surname is Gui, and my surname is also Gui; |
若沙門瞿曇現一神足， 我當現二； |
If the ascetic Kutan manifests one divine power, I shall manifest two; |
沙門現二，我當現四； |
The ascetic appears two, I should appear four; |
彼八我 十六； |
He eight I sixteen; |
彼十六我三十二； |
He is sixteen and I am thirty-two; |
隨其沙門所現變化， 我當轉倍。」 |
As the recluse changes, I will double the number. " |
爾時，眾多比丘聞提婆達兜有此 語，五百餘比丘至提婆達兜所，及五百比 丘受太子供養。 |
At that time, many bhikkhus heard Devadatu's words. More than five hundred bhikkhus came to Devadatu's place, and five hundred bhikkhus received the prince's support. |
時，舍利弗、目乾連自相謂 言： |
At that time, Shariputra and Mogan said to each other: |
「我等共到提婆達兜所，聽彼說法為何 論說？」 |
We went to Devadatu's place and listened to his sermon. Why did we discuss it? |
即共相將至提婆達兜所。 |
That is to say, the general minister is about to arrive at Devadatou's place. |
爾時，提婆達 兜遙見舍利弗、目乾連來，即告諸比丘： |
At that time, Devada saw Shariputra and Moganlian coming from a distance, and immediately told the monks: |
「此 二人是悉達弟子。」 |
These two are disciples of Siddha. |
甚懷歡悅。 |
Very happy. |
到已，共相問訊， 在一面坐。 |
When we arrived, we asked each other and sat down together. |
爾時，諸比丘各興此念： |
At that time, all the monks thought: |
「釋迦文 佛弟子，今盡來向提婆達兜。」 |
Disciples of Sakyamuni Buddha, all of you have come to pay tribute to Devada. |
爾時，提婆達兜 語舍利弗言： |
At that time, Devadatu spoke to Shariputra: |
「汝今堪任與諸比丘說法乎？ |
"Are you worthy of speaking to the monks now? |
吾欲小息，又患脊痛。」 |
I want to take a rest, but I also suffer from spinal pain. " |
是時，提婆達兜以脚 相累右脇臥，以其歡喜心故便睡眠。 |
At that time, Devadatu lay down on his right side with his feet pressed together, and fell asleep because of his joy. |
爾時， 舍利弗、目乾連見提婆達兜眠，即以神足 接諸比丘，飛在空中而去。 |
At that time, Shariputra and Moganlian saw Devadha Doumian. They picked up the monks with their divine feet and flew away in the air. |
是時，提婆達兜 覺寤，不見諸比丘，極懷瞋恚，并吐斯言： |
At that time, Devadatu was in a state of disbelief and saw no other monks. He was extremely angry and uttered these words: |
「吾若不報怨者，終不名為提婆達兜也。」 |
"If I don't complain, I won't be called Devadatu." |
此是提婆達兜最初犯五逆惡。 |
This was the first time Devadatu committed the five evils. |
提婆達兜適 生此念，即時失神足。 |
Devada Doushi If you have this thought, you will immediately lose your mind. |
爾時，眾多比丘白世 尊言： |
At that time, many monks came to the world and said: |
「提婆達兜比丘極有神足，乃能壞聖 眾。」 |
Bhikkhu Devadatu is extremely powerful and can destroy saints. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「提婆達兜不但今 壞聖眾，乃過去世時恒壞聖眾。 |
"Devadatu is not only destroying the saints now, but he will always destroy the saints in the past life. |
所以然者， 乃往過去時亦壞聖眾，復興惡念： |
Therefore, the past tense also destroys the saints and revives evil thoughts: |
『我要取 沙門瞿曇殺之，於三界作佛，獨尊無侶。』 |
"I will take the ascetic Qutan and kill him, and he will become a Buddha in the three realms, alone and without any companions." 』 |
」 |
|
是時，提婆達兜語阿闍世王： |
At that time, Devadatu spoke to King Ajasaputra: |
「古昔諸人壽 命極長，如今遂短，備王太子一旦命終者， 則唐生於世間。 |
"In ancient times, people's lifespans were extremely long, but now they are short. Once Prince Bei dies, he will be born in the Tang Dynasty. |
何不取父王害之，紹聖王 位？ |
Why not kill your father and take the throne of the Saint? |
我當取如來害之，當得作佛。 |
I should harm the Tathagata and become a Buddha. |
新王、新 佛，不亦快哉。」 |
The new king and the new Buddha are so happy. " |
爾時，阿闍世王即便差守門 人，取父王閉在牢獄，自立為王，治化人民。 |
At that time, King Ajasatha sent a gatekeeper, locked up his father in prison, established himself as king, and governed the people. |
時，諸群庶各相謂言： |
At that time, all the people said to each other: |
「此子未生則是怨家之 子，因以為名阿闍世王。」 |
This son was the son of a resentful family before he was born, so he was named King Ajasa. |
爾時，提婆達兜見 阿闍世王撿父王已，復興此念： |
At that time, Devadatu saw that King Ajasatra had picked up his father and revived this thought: |
「吾要當取 沙門瞿曇害之。」 |
I want to kill the ascetic Qutan. |
爾時，世尊在耆闍崛山一 小山側。 |
At that time, the World-Honored One was on the side of a hill in Mount Qijajue. |
爾時，提婆達兜到耆闍崛山，手擎 大石長三十肘，廣十五肘而擲世尊。 |
At that time, Devada went to Mount Qijajue, held up a large stone thirty cubits long and fifteen cubits wide, and threw it at the World Honored One. |
是時，山 神金毘羅鬼恒住彼山，見提婆達兜抱石 打佛，即時申手接著餘處。 |
At that time, the ghost Kampila, the mountain god, was always residing in that mountain. When he saw Devada holding a rock to hit the Buddha, he immediately raised his hand to catch the rest. |
爾時，石碎一小 片石，著如來足，即時出血。 |
At that moment, a small piece of stone broke off and hit the Tathagata's feet, causing bleeding immediately. |
爾時，世尊見已， 語提婆達兜曰： |
At that time, the World-Honored One saw him and said to Devadatu: |
「汝今復興意欲害如來，此 是第二五逆之罪。」 |
Now that you have revived the intention to harm the Tathagata, this is the second and fifth sin of rebellion. |
爾時，提婆達兜復自思惟： |
At that time, Devadatu thought to himself again: |
「我今竟不得害此沙門瞿曇，當更求方便。」 |
"I can't harm this ascetic Qu Tan now, so I should seek more convenience." |
捨而去，至阿闍世所，啟白王曰： |
Then he left and went to Ajasa's residence. King Qibai said: |
「可飲 黑象使醉，使害沙門。 |
"You can drink the black elephant to make you drunk and harm the ascetics. |
所以然者，此象凶 暴必能害此沙門瞿曇。 |
Therefore, the fierceness of this image will definitely harm this ascetic Qutan. |
若當沙門有一切智 者，明日必不來入城乞食； |
If the ascetics were wise, they would not come to the city to beg for food tomorrow. |
若無一切智者， 明日入城乞食，必當為此惡象所害也。」 |
If you don't have all the wisdom, if you go to the city to beg for food tomorrow, you will definitely be harmed by this evil image. " |
爾 時，阿闍世王即以醇酒飲象使醉，告令國 中人民曰： |
At that time, King Ajatasha made the elephant drunk with alcohol and told the people in the country: |
「其欲自安惜己命者，明日勿復 城中行來。」 |
If you want to save your own life, don't come back to the city tomorrow. |
爾時，世尊到時，著衣持鉢，入羅 閱城乞食。 |
At that time, the World-Honored One arrived, dressed in robes and holding an alms bowl, and went into Luoyue City to beg for food. |
國中男女大小四部之眾，聞阿 闍世王以酒飲象，欲害如來，皆共相將至 世尊所，頭面禮足，白佛言： |
Men, women, and men from all four tribes in the country heard that King Ajāsaṣa was drinking wine and wanted to harm the Tathāgata. They all came to the place where the Blessed One was. They bowed their heads, faced, and spoke to the Buddha: |
「唯願世尊莫 入羅閱城乞食！何以故？ |
"I only hope that the World Honored One will not enter Luoyue City to beg for food! Why? |
王阿闍世飲象使 醉，欲害如來。」 |
King Ajasa drank the elephant to make him drunk, and wanted to harm the Tathagata. " |
佛告諸優婆塞： |
The Buddha told all Upasakas: |
「夫等正覺終 不為他人所害也。」 |
Husbands who are fully enlightened will not be harmed by others. |
爾時，世尊雖聞斯言，猶 故入城。 |
At that time, even though the World Honored One heard these words, he still entered the city. |
爾時，惡象遙見世尊來，瞋恚熾盛， 奔趣如來，欲得害之。 |
At that time, when the evil elephant saw the Blessed One coming from afar, its anger and hatred were raging, and it rushed towards the Tathagata, hoping to harm it. |
然佛見象來，即說 斯偈： |
However, when the Buddha saw the image coming, he said this verse: |
「象莫害於龍， 龍象出現難， |
"Elephants should not harm dragons. It is difficult for dragons and elephants to appear. |
不以害龍故， 得生於善處。」 |
Don't harm the dragon, so you can be born in a good place. " |
爾時，彼象聞如來說此偈已，即前長跪舐 如來足。 |
At that time, when the elephant heard the Tathagata saying this verse, he knelt down and licked the Tathagata's feet. |
爾時，彼象即以悔過，心不自寧，即 便命終，生三十三天。 |
At that time, the image repented, his heart was not at peace, and he died and lived for thirty-three days. |
爾時，王阿闍世及提婆 達兜見象已死，慘然不悅。 |
At that time, King Ajasatha and Devadatu saw that Xiang was dead and were very displeased. |
提婆達兜語王 曰： |
King Devadatu said: |
「沙門瞿曇已取象殺。」 |
The recluse Qutan has taken the elephant and killed him. |
王報之曰： |
The king reported: |
「此沙門 瞿曇有大神力，多諸伎術，乃能咒此龍象 殺之。」 |
This ascetic, Qutan, has great spiritual power and many tricks. He can curse this dragon and elephant to kill it. |
時，王阿闍世復作是說： |
At that time, King Ajasa again wrote: |
「此沙門必威 德具足，竟不為惡象所害。」 |
This ascetic must be so majestic and virtuous that he will not be harmed by evil elephants. |
提婆達兜報言： |
Devadatu reported: |
「沙門瞿曇有幻惑之咒，能使外道異學皆悉 靡伏，何況畜生之類。」 |
"The ascetic Qutan has a spell of illusion that can make all heretics and sects succumb, not to mention animals." |
是時，提婆達兜復作 是念： |
At that time, Devadatu thought again: |
「我今觀察阿闍世王意欲變悔。」 |
I now observe that King Ajasaputra's intention has changed into repentance. |
爾時， 提婆達兜愁憂不樂，出羅閱城。 |
At that time, Devadatu came out of Luo City to view the city, feeling very sad and unhappy. |
爾時，法施比 丘尼遙見提婆達兜來，語提婆達兜曰： |
At that time, Bhikshuni Dharmashi saw Devadatu coming from a distance and said to Devadatu: |
「汝 今所造極為過差，今悔猶易，恐後將難。」 |
What you have done now is extremely bad. It is easy to regret it now, but I am afraid it will be difficult in the future. |
時，提 婆達兜聞此語已倍復瞋恚，尋報之曰： |
At that time, when Devadatu heard these words, his anger increased and he sought retribution and said: |
「禿 婢，有何過差，今易後難耶？」 |
Bald maid, what's wrong with you? Is it easy now to be in trouble later? |
法施比丘尼報曰： |
Bhikshuni Fashi reported: |
「汝今與惡共，并造眾不善之本。」 |
"You are now complicit in evil and creating the root of all evil." |
爾時，提婆達兜熾火洞然，即以手打比丘尼 殺。 |
At that time, Devadatu was blazing with fire, and he struck the bhikshuni with his hands and killed him. |
爾時，提婆達兜以害真人，往至己房，告 諸弟子： |
At that time, Devada went to his room and told his disciples: |
「汝等當知，我今以興意向沙門 瞿曇。 |
"You should know that I now express my intention to the ascetic Qu Tan. |
然其義理，不應以羅漢復興惡意還 向羅漢，吾今宜可向彼懺悔。」 |
However, the principle is that we should not retaliate against the Arhats by repaying their malice to the Arhats for their revival. It is better for me to repent to him now. " |
是時，提婆達 兜以此愁憂不樂，尋得重病。 |
At that time, Devadatu was unhappy and fell seriously ill. |
提婆達兜告 諸弟子： |
Devada told his disciples: |
「我無此力，得往見沙門瞿曇！汝等 當扶我至沙門所。」 |
I don't have the strength to go to see the ascetic Qutan! You should help me to the ascetic's place. |
爾時，提婆達兜以毒塗 十指爪甲，語諸弟子： |
At that time, Devada took poison and smeared the nails on his fingers and claws, and said to his disciples: |
「汝等輿我到彼沙 門所。」 |
You will accompany me to that Samana's house. |
爾時，諸弟子即輿將至世尊所。 |
At that time, all the disciples will arrive at the presence of the Blessed One. |
爾時， 阿難遙見提婆達兜遠來，即白世尊言： |
At that time, Ananda saw Devadatu approaching from afar, and said to the World-Honored One: |
「提 婆達兜今來必有悔心，欲向如來求改悔 過。」 |
Devadatu must have regrets when he comes now and wants to ask the Tathagata to correct his mistakes. |
佛告阿難： |
The Buddha told Ananda: |
「提婆達兜終不得至世尊 所。」 |
Devadatu will never reach the Blessed One. |
爾時，阿難再三復白佛言： |
At that time, Ananda spoke to the Buddha again and again: |
「今此提婆達兜 已欲來至求其悔過。」 |
Now Devadatu has come to ask for repentance. |
佛告阿難： |
The Buddha told Ananda: |
「此惡人 終不得至如來所，此人今日命根已熟。」 |
This evil person will never be able to reach the Tathagata. This person's life root is ripe today. |
爾 時，提婆達兜來至世尊所，語諸弟子： |
At that time, Devadatu came to the Blessed One and said to his disciples: |
「我今 不宜臥見如來，宜當下床乃見耳。」 |
It is not appropriate for me to lie down and see the Tathagata today. It is better for me to get out of bed and see the Tathagata. |
提婆達 兜適下足在地，爾時地中有大火風起生， 遶提婆達兜身。 |
Devadadu lowered his feet to the ground. At that moment, a big fire and wind arose in the ground and surrounded Devadadu's body. |
爾時，提婆達兜為火所燒， 便發悔心於如來所，正欲稱南無佛，然不 究竟，這得稱南無，便入地獄。 |
At that time, Devadatu was burned by fire, and he felt remorse for the Tathagata. He was about to call Namo Buddha, but he did not know the truth. If he was called Namo, he would go to hell. |
爾時，阿難 以見提婆達兜入地獄中，白世尊言： |
At that time, Ananda saw Devada going into hell and said to the World Honored One: |
「提婆 達兜今日以取命終，入地獄中耶？」 |
Is Deva Dadou going to die today and go to hell? |
佛告之 曰： |
The Buddha told him: |
「提婆達兜不為滅盡至究竟處。 |
"Devadatu will not reach the ultimate place of annihilation. |
今此提 婆達兜興起惡心向如來身，身壞命終，入 阿鼻地獄中。」 |
At this time, Tivodaktu's disgust arose towards the Tathagata's body, and his body was destroyed and he died, entering the Avici Hell. " |
爾時，阿難悲泣涕淚，不能自 勝。 |
At that time, Ananda burst into tears and could not overcome himself. |
佛告阿難： |
The Buddha told Ananda: |
「汝何為悲泣乃爾？」 |
Why are you weeping? |
阿難白佛 言： |
Ananda said to the Buddha: |
「我今欲愛心未盡，未能斷欲，故悲泣 耳。」 |
My desire and love have not been exhausted now, and I cannot give up my desire, so I cry in sorrow. |
爾時，世尊便說斯偈： |
At that time, the World Honored One said this verse: |
「如人自造行， 還自觀察本， |
"Just as a person creates his own actions, he also observes his own roots. |
善者受善報， 惡者受其殃。 |
Good people will be rewarded with good things, and evil people will be punished. |
世人為惡行， 死受地獄苦， |
Because of evil deeds, people will die and suffer in hell. |
設復為善行， 轉身受天祿。 |
If you return to good deeds, turn around and receive heavenly blessings. |
彼自招惡行， 自致入地獄， |
He invites evil deeds upon himself, and brings himself into hell, |
此非佛怨苦， 汝今何為悲？」 |
This is not the Buddha's complaint about suffering. Why are you feeling sad now? " |
爾時，阿難白世尊言： |
At that time, Ananda said to the World Honored One: |
「提婆達兜身壞命終， 為生何處？」 |
Where will Devada go to live if his body breaks down and dies? |
佛告阿難： |
The Buddha told Ananda: |
「今此提婆達兜身壞 命終，入阿鼻地獄中。 |
"Now, Devadatu's body has been destroyed, his life has expired, and he has entered the Abi Hell. |
所以然者，由其造五 逆惡，故致斯報。」 |
Therefore, if it is the case, it will cause five kinds of evil, so it will lead to this retribution. " |
爾時，阿難復重白佛： |
At that time, Ananda said to the Buddha again: |
「如是， 世尊！如聖尊教也。 |
"That's it, World Honored One! It's just like the teachings of the Holy Lord. |
己 身為惡，現身入地獄， 所以我今悲泣涕淚者，由其提婆達兜不 惜名號、姓族故，亦復不為父母、尊長，辱諸 釋種，毀我等門戶。 |
My body is evil and I have appeared in hell. Therefore, I, who is weeping and weeping now, because of my Devadatu, do not care about my name, surname and clan, so I will no longer be my parents and elders. I will humiliate all Buddhists and destroy our family. |
然提婆達兜現身入地 獄，誠非其宜。 |
However, it was not appropriate for Devadatu to appear in hell. |
所以然者，我等門族出轉輪 聖王位，然提婆達兜身出於王種，不應 現身入地獄中。 |
Therefore, our sect has ascended to the throne of the Holy Chakravartin, but Devadatu is from the royal family and should not appear in the hells. |
提婆達兜應當現身盡有 漏，成無漏心解脫、慧解脫，於此現身得受 證果： |
Devadatu should show up with all the outflows in the body, achieve the liberation of the mind without outflows, and the liberation of wisdom. Appear here to obtain the fruit of acceptance: |
生死已盡，梵行已立，所作已辦，更不復 受胎，如實知之； |
Life and death have ended, the holy life has been established, the work has been done, and there is no more conception. Know it as it is; |
習真人跡，得阿羅漢，於 無餘涅槃果而般涅槃。 |
By practicing the teachings of real people, you will become an Arahant, and you will achieve nirvana without any remaining nirvana fruits. |
何圖持此現身入 地獄中？ |
Why do you intend to enter hell with this appearance? |
提婆達兜在時有大威神，極有神 德，乃能往至三十三天，變化自由，豈得斯 人復入地獄乎？ |
Devadatu was a powerful and virtuous man at that time. He was able to reach the thirty-three heavens and transform freely. How could such a person return to hell? |
不審，世尊，提婆達兜在地 獄中，為經歷幾許年歲？」 |
No judgment, World Honored One, how many years did Devada spend in hell? " |
佛告阿難： |
The Buddha told Ananda: |
「此人在 地獄中經歷一劫。」 |
This man is going through hell. |
是時，阿難復重白佛言： |
At that time, Ananda spoke to the Buddha again: |
「然劫有兩種，有大劫、小劫，此人為應何劫？」 |
"However, there are two kinds of tribulations: major tribulation and minor tribulation. What kind of tribulation should this person deserve?" |
佛告阿難： |
The Buddha told Ananda: |
「斯人當經歷大劫。 |
"This people must go through a great calamity. |
所謂大劫者， 即賢劫，是盡劫數，行盡命終，還復人身。」 |
The so-called great kalpa is the virtuous kalpa, which means that after completing the kalpa, one will return to the human body at the end of his life. " |
阿難 白佛： |
Ananda White Buddha: |
「提婆達兜盡喪人根，遂復成就。 |
"Devada wiped out all the roots of mourning, and then he became successful again. |
所以 然者，劫數長遠，夫大劫者不過賢劫。」 |
Therefore, if it is true, the calamity will last for a long time, and the great calamity will only be the virtuous calamity. " |
爾時， 阿難倍復悲泣哽噎不樂，復重白佛： |
At that time, Ananda was weeping and choking again, and he said to the Buddha again: |
「提婆 達兜從阿鼻地獄出，當生何處？」 |
Where will Deva Dadu be born when he emerges from Avici Hell? |
佛告阿難： |
The Buddha told Ananda: |
「提婆達兜於彼命終，當生四天王上。」 |
"When Devadatu dies, he will be reborn as one of the Four Heavenly Kings." |
阿難 復問： |
Ananda asked again: |
「於彼命終當生何處？」 |
Where will he end up? |
佛告阿難： |
The Buddha told Ananda: |
「於彼 命終展轉當生三十三天、焰天、兜率天、化 自在天、他化自在天。」 |
At the end of his life, he will be reborn in the thirty-three heavens, the Flame Heaven, the Tusita Heaven, the Self-Transformation Heaven, and the Self-Transformation Heaven. |
阿難復問： |
Ananda asked again: |
「於彼命終當 生何處？」 |
Where will he be born in the end? |
佛告阿難： |
The Buddha told Ananda: |
「於是，提婆達兜從地獄 終，生善處天上，經歷六十劫中不墮三 惡 趣，往來天、人，最後受身，當剃除鬚髮，著 三法衣，以信堅固，出家學道，成辟支佛，名 曰南無。」 |
Thus, Devadatu died in hell and was reborn in a good place in heaven. He experienced sixty kalpas without falling into the three lower realms, traveling between heaven and human beings. Finally, he received the body. He should shave off his beard and hair, wear the three dharma robes, strengthen his faith, become a monk and learn the Tao. He became a Pratyekabuddha and was named Namo. |
爾時，阿難前白佛言： |
At that time, Ananda came to the Buddha and said: |
「如是，世尊！提 婆達兜由其惡報，致地獄罪。 |
"In this way, World Honored One! Devadatu was punished by his evil retribution and committed the sin of hell. |
為造何德，六 十劫經歷生死，不受苦惱，後復成辟支佛， 號名曰南無？」 |
What kind of virtue can be achieved by experiencing life and death for sixty kalpas without suffering, and then becoming a Pratyekabuddha with the name Namo? " |
佛告阿難： |
The Buddha told Ananda: |
「彈指之頃善意，其 福難喻，何況提婆達兜博古明今，多所誦 習，總持諸法，所聞不忘。 |
"The blessings of a moment of good intentions are indescribable, not to mention the fact that Devadatu has a vast knowledge of the past and present, has recited and practiced it many times, upholds all the Dharma, and never forgets what he has heard. |
計彼提婆達兜昔 所怨讎，起殺害心向於如來； |
Taking into account the past grievances of Devadadu, he aroused the murderous intention towards the Tathagata; |
復由曩昔 緣報故，有喜悅心向於如來，由此因緣報 故，六十劫中不墜墮三惡趣。 |
Again, due to past karma and retribution, one has a joyful heart toward the Tathagata. Due to this karma and retribution, one will not fall into the three lower realms for sixty kalpas. |
復由提婆達 兜最後命終之時，起和悅心，稱南無故， 後作辟支佛，號名曰南無。」 |
When Devadatta died, he became peaceful and happy, and called him Namo. He later became Pratyekabuddha, and his name was Namo. " |
爾時，阿難即前禮 佛，重自陳說： |
At that time, Ananda went forward to bow to the Buddha and said to himself again: |
「唯然，世尊！如神所教。」 |
Yes, World Honored One! Just as God taught you. |
是時，大 目乾連前白佛言： |
At that time, Mahamokugan Lian came forward and said to the Buddha: |
「我今欲至阿鼻地獄中， 與提婆達兜說要行，慰勞慶賀。」 |
Now I want to go to Avici Hell to talk to Devadatu and express my condolences and congratulations. |
佛告目連： |
The Buddha told Mulian: |
「汝宜知之，勿復卒暴，專心正意，無興亂 想。 |
"You should know this, don't be violent again, concentrate on your righteous thoughts, and have no random thoughts. |
所以然者，極惡行眾生難彫、難成，然 後乃墮阿鼻地獄中。 |
Therefore, it is difficult for living beings to commit extremely evil deeds, and then they will fall into the Avici Hell. |
又彼罪人不解人間音 響，言語往來。」 |
Moreover, the sinner does not understand the sound and speech of the human world. " |
爾時，目連復白佛言： |
At that time, Maudgalyayana spoke to the Buddha again: |
「我今所 解六十四音， 言 語開通，我當以此音響，往語 彼人。」 |
The sixty-four tones that I have now interpreted open my speech. I should use these tones to speak to the other person. |
佛告目連： |
The Buddha told Mulian: |
「汝宜知是時。」 |
You should know the time is right. |
是時，阿難聞斯語， 歡喜踊躍，不能自勝。 |
At that time, when Ananda heard these words, he jumped for joy and could not overcome himself. |
時，大目連前禮佛 足，繞佛三匝，即於佛前，猶如力士屈伸 臂頃，即往至阿鼻地獄所。 |
At that time, Mahamulana bowed at the feet of the Buddha, circled the Buddha three times, and was in front of the Buddha. Just like a strong man bending and stretching his arms, he arrived at the Abi Hell. |
爾時，大目連當 在阿鼻地獄上虛空中，彈指覺曰： |
At that time, Mahamulana Dang was in the void above Avici Hell, snapping his fingers and saying: |
「提婆達兜！」 |
Devadatu! |
爾時，提婆達兜默然不應。 |
At that time, Devadatu responded silently. |
時，諸獄卒語目連 曰： |
At that time, the jailers said to Mulian: |
「汝今為喚何者提婆達兜？」 |
Who are you calling Devadatu now? |
獄卒復白： |
The jailer replied: |
「此 間亦有拘樓孫佛時提婆達兜，拘那含牟 尼佛時提婆達兜，迦葉佛時提婆達兜，亦有 在家提婆達兜，出家提婆達兜。 |
“Here are also Devadatu for the time of Buddha Kulousun, Devadatu for the time of Kunagamuni Buddha, Devadatu for the time of Kassapa Buddha, as well as Devadatu for lay people and Devadatu for monastics. |
汝今，比丘！正 命何者提婆達兜？」 |
You are now, bhikkhu! Which right life is Devadatu? " |
目連報曰： |
Mulian reported: |
「吾今所命，釋 迦文佛叔父兒提婆達兜，故欲相見。」 |
I have ordered Devadatu, the uncle and son of Sakyamuni Buddha, to meet him. |
是時，獄 卒手執鐵叉，或執火焰，燒炙彼身，使令 覺寤。 |
At that time, the jailer held an iron fork or a flame in his hand, burning his body to make him wake up. |
爾時，提婆達兜身體火焰熾然，高三十 肘，諸獄卒告曰： |
At that time, Devadatu's body was blazing with flames, which were thirty cubits high. The jailers said: |
「汝今愚人何為眠寐？」 |
Why do you, a fool, sleep in sleep now? |
爾時，提 婆達兜眾苦所逼，而報之曰： |
At that time, Thibadatu was forced by many people to suffer, and he repaid him by saying: |
「汝等今日何所 教勅？」 |
What did you teach me today? |
獄卒復語： |
The jailer replied: |
「汝今仰觀空中。」 |
Now you look up at the sky. |
尋隨彼語， 仰觀虛空，見大目連結加趺坐，坐寶蓮華， 如日披雲。 |
Looking up and following those words, I looked up into the sky and saw my big eyes connected with each other, sitting on a lotus, sitting on a precious lotus, like the sun covered with clouds. |
提婆達兜見已，便說斯偈： |
When Devadatu saw him, he said this verse: |
「是誰現天光， 如日披雲出， |
"Who appears in the sky, like the sun emerging from the clouds? |
猶如金山聚， 永無塵穢污？」 |
Like a golden mountain gathered together, forever free from dust and dirt? " |
爾時，目連復以偈報： |
At that time, Mu Lian replied with a verse: |
「我是釋師子， 瞿曇之族末， |
"I am Master Shizi, the last member of Qu Tan's clan. |
是彼次聲聞， 名曰大目連。」 |
That voice-hearer was named Mahamulana. " |
爾時，提婆達兜語目連曰： |
At that time, Devadatu spoke to Mulian: |
「尊者目連，何由故 屈此間？ |
"Venerable Maudgalyana, why do you have to submit to this place? |
此間眾生造惡無量，難可開化。 |
The sentient beings here have done immeasurable evil and it is difficult to be enlightened. |
不 作善根，命終之後來生此間。」 |
If you don't do good deeds, you will be reborn here after your death. " |
目連報曰： |
Mulian reported: |
「我 是佛使故來適此，欲相愍念？ |
"I am the Buddha's envoy, so I am here. Do you want to commiserate with each other? |
拔苦無本。」 |
There is no basis for eradicating suffering. " |
爾時，提婆達兜聞佛音響，歡喜踊躍，不能 自勝，并吐此言： |
At that time, Devadatu heard the Buddha's voice and jumped for joy, unable to overcome himself, and uttered these words: |
「唯願尊者以時敷演，如來 世尊有何言教？ |
"I only wish that the venerable one will tell you the truth in due course. What does the Tathagata, the World-Honored One, have to say? |
更不記說惡趣之無乎？」 |
Not to mention the absence of evil destinies? " |
目 連報曰： |
Mu Lianbao said: |
「提婆達兜！勿懷恐怖，地獄極苦無 過斯處。 |
"Devadatu! Do not be afraid. Hell is extremely painful and there is no place beyond it. |
彼釋迦文佛如來、至真、等正覺，愍 念一切蜎飛蠢動，如母愛子，心無差別。 |
The Tathagata Sakyamuni Buddha, the most truly enlightened, is mindful of all the fluttering and moving, just like a mother loving her child, with no difference in heart. |
以 時演義，終不失敘，亦不違類所演過量。 |
The novel is based on the time, and never loses its narrative, nor does it go against the rules of the genre. |
今神口所記，汝本興起惡念欲害世尊，復 教將餘人，使趣無由； |
Now it is recorded in the mouth of God, you have arisen evil thoughts and wish to harm the World Honored One, and you will teach the rest of the people again, so that you will have no reason to do so; |
由此緣報，入阿 鼻地獄中，當經歷一劫，終無出期。 |
Due to this fate, one will enter the Avici Hell, where he will experience a calamity and never come out. |
盡其劫 數，行盡命終，當生四天王上，展轉當生三 十三天、焰天、兜率天、化自在天、他化自在 天，六十劫中不趣惡道，周流人、天之間，最 後受身，還復人形，剃除鬚髮，著三法衣，以 信堅固，出家學道，當成辟支佛，號名曰南 無。 |
After completing his kalpas and completing his life, he will be reborn as one of the Four Heavenly Kings. He will be reborn in the Thirty-three Heavens, the Flame Heaven, the Tusita Heaven, the Transformation Heaven, and the Other Transformation Heaven. During the sixty kalpas, he will not be involved in the evil ways, wandering around people and gods. In the meantime, he finally received the body, returned to human form, shaved off his beard and hair, wore three Dharma robes, strengthened his faith, became a monk and studied Taoism, and became a Pratyeka Buddha, named Namo. |
所以然者，由汝初死臨斷命時，稱南 無，故致斯號。 |
Therefore, when you first died and were about to die, you called Na Wu, so you gave this name. |
今彼如來觀此善言南無，故 說名號，六十劫中作辟支佛。」 |
Now the Tathagata observes this kind words of Namo, so he speaks the name of Pratyeka Buddha for sixty kalpas. " |
爾時，提婆達兜 聞斯語已，歡喜踊躍，善心生焉，復白目連： |
At that time, after hearing these words, Devadatu was very happy and full of kindness. He regained his composure and said: |
「如來所說言教，必然不疑，愍念群生，所 濟無量，大慈、大悲，兼化愚惑。 |
"The words and teachings of the Tathagata must not be doubted. He is mindful of all sentient beings and can help immeasurably. He has great kindness and compassion and can also transform ignorance and confusion. |
設我今日以 右脇臥阿鼻地獄中，經歷一劫，心意專正， 終無勞倦。」 |
Suppose I lie on my right side in the Avici Hell today and go through a calamity. My mind is single-minded and I am not tired in the end. " |
爾時，目連復告提婆達兜曰： |
At that time, Maudgalyana told Devadatu again: |
「汝 今云何，苦痛叵有增損乎？」 |
What are you saying now? Has the pain increased or decreased? |
提婆達兜報曰： |
Devada Tou reported: |
「我身苦痛遂增無損，今聞如來見授名號， 痛猶小損，蓋不足言。」 |
"The pain in my body has increased without any damage. Now that I have heard the name of the Tathagata, the pain is just like a small damage, which cannot be covered by words." |
目連問曰： |
Mulian asked: |
「汝今所患 苦痛之原，為像何類？」 |
What is the source of the pain you are suffering from now? |
提婆達兜報曰： |
Devada Tou reported: |
「以 熱鐵輪轢我身壞，復以鐵杵 ［口＊父］ 咀我形， 有黑暴象蹋蹈我身，復有火山來鎮 我面，昔日袈裟化為銅鍱，極為熾然來著 我體，苦痛之原，其狀如斯。」 |
The hot iron wheel trampled my body to pieces, and then the iron pestle [口*father] chewed my body. A black storm elephant trampled my body, and a volcano came to calm my face. The old cassock turned into a bronze chariot, extremely blazing Come to my body, the source of pain, and it looks like this. |
目連報曰： |
Mulian reported: |
「汝頗 自知罪過元本，受斯苦惱不乎？ |
"Rupo knows that you have sinned against Yuan Ben, so why do you suffer so much? |
吾今一一 分別，卿欲聞耶？」 |
I'm going to say goodbye one by one now. Do you want to hear about it? " |
提婆達兜白言： |
Devadadu said in vain: |
「唯然。 |
"Wei Ran. |
時說。」 |
Shi said. " |
爾 時，目連便說此偈： |
At that time, Maudgalyana said this verse: |
「汝本最勝所， 壞亂比丘僧， |
"The most beautiful place for you, the bhikkhus and monks who have caused chaos, |
今以熱鐵杵， ［口＊父］ 擣汝形體。 |
Now I use a hot iron pestle to pound your body. |
然彼之大眾， 第一聲聞者， |
But that multitude, the first voice-hearer, |
鬪亂比丘僧， 今以熱輪轢。 |
The bhikkhus and monks were harassed, and now they are trampled by hot chakras. |
汝本教王放， 醇酒飲黑象， |
You teach Wang Fang, drinking wine and drinking black elephants, |
今以群黑象， 蹋蹈汝形體。 |
Now a group of black elephants are trampling your body. |
汝本以大石， 遙擲如來足， |
You used a big stone to throw it at the feet of the Tathagata, |
今以火山報， 燒汝無遺餘。 |
Now I will retaliate with a volcano, which will burn you and leave nothing behind. |
汝本以手拳， 殺彼比丘尼， |
You used your fists to kill that bhikshuni, |
今被熱銅 葉 ， 捲燋不得申。 |
Now it is covered with hot copper leaves, and the scrolls cannot be applied. |
行報終不敗， 亦復不住空， |
The retribution will never fail, nor will it remain empty. |
是故當勸勉， 離此諸惡元。 |
Therefore, we should encourage you to stay away from these evil sources. |
「汝本提婆達兜所造元本，正謂斯耳。 |
"The original version created by your Devadatu is exactly called S'er. |
當自專 意向佛如來，長夜之中獲福無量。」 |
When you focus on the Buddha Tathagata, you will receive immeasurable blessings throughout the long night. " |
爾時，提 婆達兜復白目連： |
At that time, Devadadu replied to Bai Mulian: |
「今寄目連，頭面禮世尊 足： |
"Now I send you to Maudgalyana, and bow to the Blessed One with your head and face: |
『興居輕利，遊步康強。』 |
"Prosperity in residence is light and profit is light, travel is prosperous and prosperous." 』 |
亦復禮拜尊者阿 難。」 |
He also paid homage to the Venerable Ananda. " |
爾時，尊者大目乾連放大神足，使阿鼻 地獄苦痛休息。 |
At that time, the Venerable Mahamokugan connected his divine feet to rest the pain of Avici hell. |
爾時，復說斯偈： |
Then he said this verse again: |
「皆稱南無佛， 釋師最勝者， |
"They are all called Namo Buddha, the most victorious Buddhist master. |
彼能施安隱， 除去諸苦惱。」 |
He can bring peace and tranquility and remove all kinds of troubles. " |
爾時，地獄眾生聞目連說此偈已，六萬餘人 行盡罪畢，即彼命終生四天王上。 |
At that time, when all the sentient beings in hell heard Mulayam uttering this verse, more than 60,000 people completed their sins and were destined to be among the Four Heavenly Kings for the rest of their lives. |
爾時，目連 即攝神足還至所在，到世尊所，頭面禮足， 在一面立。 |
At that time, Maudgalyayāna returned to his place with his mind-catching feet. When he arrived at the place where the World Honored One was, he stood on one side with his head, face and feet bowed. |
爾時，目連白世尊曰： |
At that time, Maudgalyana said to the World-Honored One: |
「提婆達兜 問訊敬奉無量： |
"Devadatu inquires and worships immeasurably: |
『興居輕利，遊步康強。』 |
"Prosperity in residence is light and profit is light, travel is prosperous and prosperous." 』 |
亦復問 訊阿難！並作是說： |
I also asked Ananda again! And he said: |
『如來見記六十劫中成 辟支佛，號名曰南無。 |
"The Tathagata saw that in sixty kalpas he became a Pratyekabuddha, named Namo. |
設我以右脇臥阿鼻 地獄中，終不辭勞。』 |
Suppose I lie on my right side in the hell of Abi, and I will never tire of my labors. 』 |
」 |
|
爾時，世尊告曰： |
At that time, the World-Honored One said: |
「善哉！善 哉！目連，多所饒益，多所潤及，愍念群盲， 天、人得安，使諸如來、聲聞漸至滅盡涅槃之 處。 |
Excellent! Excellent! Maudgaly, it has benefited so much, so much has been nourished. I am mindful of all the blind people, and Gods and people are at peace, so that Tathagata and Sravakas can gradually reach the place of annihilation and Nirvana. |
是故，目連！常當勤加成就三法。 |
That’s why, Maud Lian! Always work diligently to achieve the three methods. |
所以然 者，若當提婆達兜修行善法，身三、口四、意三 者，彼人終身不貪利養，亦復不造五逆罪， 入阿鼻地獄中。 |
Therefore, if Devadatu practices good deeds, three in body, four in speech, and three in mind, he will not be greedy for profit throughout his life, nor will he commit the five treasons, and will enter the Avici Hell. |
所以然者，夫人貪利養 者，亦有恭敬之心向於三寶，亦復不奉持 禁戒，不具足身、口、意行，當貪專意身、口、意 行。 |
Therefore, if you are greedy for profit and support, you will also have a respectful heart towards the Three Jewels. You will no longer observe the forbidden precepts and have insufficient conduct of body, speech and mind. You should be greedy and concentrate on the conduct of body, speech and mind. |
如是，目連，當作是學。」 |
If this is the case, Maudgalyana should be learned. " |
爾時，目連聞佛所 說，歡喜奉行。 |
At that time, Maudgalyana heard what the Buddha said and followed it happily. |
49.10 （一〇） |
49.10 (10) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若有眾生修行慈 心解脫，廣布其義，與人演說，當獲此十一 果報。 |
"If there are sentient beings who practice the liberation of loving-kindness, widely spread its meaning, and speak to others, they will receive these eleven rewards. |
云何為十一？ |
Why is eleven? |
臥安，覺安，不見惡夢，天 護，人愛，不毒，不兵，水、火、盜賊終不侵抂。 |
Sleep peacefully, sleep peacefully, see no nightmares, be protected by heaven, loved by humans, not poisonous, not wary, never invaded by water, fire, or thieves. |
若 身壞命終，生梵天上。 |
If the body breaks down and dies, he will be reborn in Brahma Heaven. |
是謂，比丘！能行慈心， 獲此十一之福。」 |
That’s right, bhikkhu! If you can practice loving-kindness, you will receive these eleven blessings. " |
爾時，世尊便說斯偈： |
At that time, the World Honored One said this verse: |
「若有行慈心， 亦無放逸行， |
"If you practice loving-kindness, you will not act carelessly. |
諸結漸漸薄， 轉見於道跡。 |
The knots gradually become thinner and turned into traces of the Tao. |
以能行此慈， 當生梵天上， |
If you are able to practice this kind of kindness, you will be born in Brahma Heaven. |
速疾得滅度， 永至無為處。 |
Quickly achieve annihilation, forever reaching the place of inaction. |
不殺無害心， 亦無勝負意， |
If you don’t kill, you have no intention of winning, and you have no intention of winning or losing. |
行慈普一切， 終無怨恨心。 |
Practicing kindness to all, there will be no resentment in the end. |
「是故，比丘！當求方便，行於慈心，廣布其義。 |
"Therefore, bhikkhu, seek expediency, practice compassion, and spread its meaning widely. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
增壹阿含經卷第四十七 |
The 47th volume of the Agama Sutra |
50.1 （一） |
50.1 (1) |
增壹阿含經卷第四十八 |
The Forty-eighth Volume of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若善男子、善女人欲 禮拜如來神寺者，當行十一法禮如來 寺。 |
"If a good man or woman wants to worship the Tathagata Temple, they should perform the eleven rites to the Tathagata Temple. |
云何為十一？ |
Why is eleven? |
興勇猛意，有所堪故； |
The bravery and fierceness are worthy of the reason; |
意 不錯亂，恒一心故，當念專意，諸止觀故； |
The mind should not be confused, and the mind should be consistent, and the mind should be focused, and all meditation should be done; |
諸 念永息，入三昧故； |
All thoughts cease forever and enter samadhi; |
意及無量，由智慧故； |
The meaning is immeasurable, due to wisdom; |
意 難觀察，由其形故； |
The meaning is difficult to observe because of its shape; |
意淡然靜，由威儀故； |
The meaning is calm and quiet, due to the majesty; |
意無流馳，以名稱故； |
The meaning is not flowing, just because of the name; |
意無想像，由其色 故； |
The meaning has no imagination, because of its color; |
梵音難及，由柔軟響故。 |
The Sanskrit sound is difficult to reach because of its soft sound. |
諸比丘！若善 男子、善女人欲拜如來寺，當具此十一法 禮如來神寺，長夜之中獲德無量。 |
Monks! If a good man or woman wants to worship the Tathagata Temple, he should use these eleven methods to worship the Tathagata Temple, and he will gain immeasurable virtue during the long night. |
如是， 比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
爾時，比丘聞佛所說，歡 喜奉行。 |
At that time, the bhikkhu heard what the Buddha said and followed it with joy. |
50.2 （二） |
50.2 (2) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若善男子、善女人欲 行禮法，當念十一事，然後禮法。 |
"If a good man or woman wants to perform rituals, they should recite eleven things and then perform the rituals. |
云何名 為十一？ |
What is the name of the cloud? Eleven? |
有慢當除慢，夫正法者，於欲而除 渴愛想； |
If you are arrogant, you should get rid of your arrogance. If you are a man of righteousness, get rid of desire, thirst, and thoughts; |
夫正法者，於欲而除欲； |
Those who practice righteousness eliminate desires from desires; |
夫正法能 斷生死淵流； |
The righteous Dharma can cut off the flow of life and death; |
夫行正法獲平等法； |
A husband who practices righteousness will receive equal dharma; |
然此 正法斷諸惡趣； |
However, this true Dharma cuts off all the evil destinies; |
尋此正法得至善處； |
Seek this righteous Dharma to achieve the best place; |
夫正 法者，能斷愛網； |
Those who practice righteousness can break the net of love; |
行正法者，從有至無； |
Those who practice the righteous Dharma move from existence to non-existence; |
行正 法者，明靡不照； |
Those who practice the righteous Dharma are not enlightened; |
夫正法者，至涅槃界。 |
Those who practice the Dharma will reach the realm of Nirvana. |
若善 男子、善女人欲行禮法，當思惟此十一法， 然後便獲福無量，長夜之中受福無限。 |
If a good man or woman wants to perform rituals, they should meditate on these eleven dharma, and then they will receive immeasurable blessings, and they will receive unlimited blessings throughout the long night. |
如 是，比丘！當作是學。」 |
If so, bhikkhu! Think of it as learning. " |
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. |
50.3 （三） |
50.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若善男子、善女人修 禮僧者，當專十一法，然後乃當禮僧。 |
"If a good man or woman practices the practice of worshiping a monk, he should focus on the eleven methods, and then he should become a worshiping monk. |
云何 為十一？ |
Why is it eleven? |
如來眾者，正法成就，如來聖眾上下 和合，如來僧者，法法成就； |
For the Tathagata's assembly, the Dharma has been accomplished; for the Tathagata's saints, the top and bottom are in harmony; for the Tathagata's monks, the Dharma has been accomplished; |
如來聖眾戒成就、 三昧成就、智慧成就、解脫成就、解脫見慧成 就，如來聖眾能掌護三寶； |
The saints of the Tathagata have achieved precepts, samadhi, wisdom, liberation, and the vision and wisdom of liberation. The saints of the Tathagata can protect the Three Jewels; |
如來聖眾能降伏 外道異學； |
The saints of the Tathagata can subdue heretics and heretics; |
如來聖眾是一切眾生良友福田。 |
The saints of Tathagata are the blessed field of good friends for all sentient beings. |
若善男子、善女人欲禮僧者，當思惟此十 一法，長夜之中獲福無量。 |
If a good man or woman wants to pay homage to the monk, they should meditate on these eleven dharma, and they will receive immeasurable blessings throughout the night. |
如是，比丘！當作 是學。」 |
So, bhikkhu! Think of it as learning. " |
爾時，諸比丘、天、龍、鬼神、乾沓和、阿須倫、 迦留羅、甄陀羅、摩休勒天及人民，聞佛所說， 歡喜奉行。 |
At that time, the monks, devas, dragons, ghosts, gods, Kantarhe, Ashulun, Kaliura, Chandala, Mashula, and the people heard what the Buddha said and followed it with joy. |
50.4 （四） |
50.4 (four) |
聞如是： |
Heard this: |
一時，婆伽婆在摩竭國蜜 ［口＊提］ （土 利 反 ） 羅城東大天園中止，與大比丘僧千二百 五十人俱。 |
At one time, Po Guppa stopped at the Great Heavenly Garden in the east of Luocheng City, where he was staying with the great bhikkhu monks, 1,250 people. |
爾時，世尊食後起，與阿難共於 樹園中經行。 |
At that time, the World-Honored One got up after eating and walked with Ananda in the tree garden. |
佛便笑，阿難心念： |
The Buddha then smiled, and Ananda thought to himself: |
「如來、無所著、 等正覺不妄笑，今何以笑？ |
"The Tathagata, who has no attachments and is fully enlightened, does not laugh in vain, so why should he laugh now? |
必當有意，我當 問之。」 |
It must be intentional, and I should ask. " |
阿難整衣服，右膝著地，叉手問佛： |
Ananda adjusted his clothes, put his right knee on the ground, crossed his hands and asked the Buddha: |
「如 來、無所著、等正覺不妄笑，今何以笑？ |
"The Tathagata, who has nothing to hold on to and is fully enlightened, does not laugh in vain. Why is he laughing now? |
必當有 意，願聞笑意。」 |
You must be intentional and willing to hear the smile. " |
佛語阿難： |
The Buddha said to Ananda: |
「我當為汝說。 |
"I will speak for you. |
過去 賢劫初，於此中間有轉輪聖王主四天下， 名曰大天，長壽無病，端正勇猛，治以正法， 不枉人民，有自然七寶。 |
In the past, at the beginning of the virtuous kalpa, there was a wheel-turning holy king in the middle of the four heavens, called the Great Heaven. He lived long and disease-free, was upright and brave, governed with righteous methods, did not harm the people, and had the seven natural treasures. |
何等為七？ |
What is seven? |
一者輪 寶，二者象寶，三者馬寶，四者珠寶，五者女 寶，六者主藏寶，七者典兵寶。」 |
The first is the wheel treasure, the second is the elephant treasure, the third is the horse treasure, the fourth is the jewel, the fifth is the female treasure, the sixth is the main treasure, and the seventh is the military treasure. " |
佛語阿難： |
The Buddha said to Ananda: |
「此 大天王為童子時八萬四千歲，作太子時 八萬四千歲，登聖王位八萬四千歲。」 |
This great heavenly king was eighty-four thousand years old when he was a boy, eighty-four thousand years old when he became a prince, and eighty-four thousand years when he ascended to the holy throne. |
阿難問 佛： |
Ananda asked the Buddha: |
「云何為輪寶？」 |
Why is the wheel treasure? |
佛語阿難： |
The Buddha said to Ananda: |
「月十五日，月盛 滿時，王沐浴清淨，與婇女上東樓上，東向 視，有千輻金輪。 |
"On the 15th day of the lunar month, when the moon was full, the king took a pure bath and went up to the east tower with the girl. Looking eastward, there was a golden wheel with a thousand spokes. |
輪高七仞為一多羅； |
The height of the wheel is seven ren, which is one Dora; |
多羅者， 獨挺樹，以樹為限，高七多羅，純以紫磨金 為輪。 |
The Doro tree stands alone, with the tree as the limit. It is seven Doro high and is made of pure purple polished gold as a wheel. |
王見輪已，心念： |
When the king saw that the wheel was gone, he thought: |
『此輪好輪，願得提 之耶？』 |
"This wheel is a good wheel. Are you willing to lift it up?" 』 |
念已，輪即就王左手，便舉移右手中。 |
After reciting it, the chakra came to the king's left hand and moved it to his right hand. |
王語此輪曰： |
The king said about this wheel: |
『諸不伏者，為我伏之； |
"Those who do not crouch, crouch for me; |
非我 地者，為我取之； |
What is not my land, take it for me; |
如法，非不如法。』 |
According to the law, it is not inferior to the law. 』 |
語竟，輪 還住空，輞東向，轂北向。 |
After all, the wheel is still empty, with the rim facing east and the hub facing north. |
王勅左右具四 種兵； |
The king ordered four kinds of soldiers to be deployed on his left and right sides; |
具兵已，即將兵眾，逐輪立空，隨輪 東引，巡行盡東界； |
The troops are ready, and they are about to stand up in the sky one by one, follow the wheels to the east, and patrol the entire eastern boundary; |
暮則王與兵眾，宿於輪 下。 |
At dusk, the king and his soldiers stayed under the wheel. |
「東界諸小王皆來朝覲，所貢皆以金鉢盛 銀粟，銀鉢盛金粟： |
"All the little kings from the eastern border came to pay tribute, and they all paid tribute in gold bowls filled with silver millet, and silver bowls filled with gold millet: |
『善來！大王！此東界土 地、珍寶、人民盡是王有，願當停駕住此，我 等當稟承天教！』大天王答諸小王曰： |
"Come on! King! The land, treasures, and people in this eastern boundary all belong to the king. Please stop and stay here, and we will inherit the teachings of heaven! ’ The Great Heavenly King answered the little kings: |
『汝 等欲承我教者，各還本國以十善教民， 勿行枉橫。』 |
"Those of you who wish to inherit my teachings should return to their own country and teach the people the Ten Good Deeds, and do not do so in vain." 』 |
誡勅已訖，輪即於海上，迴 轉乘雲而行。 |
The commandment has ended, and the wheel is now on the sea, turning around and riding on the clouds. |
海中自然開道，廣一由延， 王與四種兵隨輪如前巡行南界。 |
A road was naturally opened in the sea, wide and extended, and the king and the four kinds of soldiers followed the wheel and patrolled the southern boundary. |
南界諸 小王亦來朝覲，皆以金鉢盛銀粟，銀鉢盛 金粟，貢上曰： |
The little kings from the southern border also came to pay homage, and they all filled gold bowls with silver millet, and silver bowls with gold millet. They paid tribute and said: |
『善來！天王，此南界土地、珍寶、 人民盡是王有，願停駕住此，我等當稟 承天命！』大天答諸王曰： |
"Come on! King of Heaven, the land, treasures, and people in this southern boundary belong to the king. I am willing to stop and stay here. We will accept the destiny of heaven! ’ Datian answered the kings: |
『汝等欲承我命 者，各還本土，以十善教民，勿行枉橫。』 |
"Those of you who wish to inherit my destiny, please return to your homeland and teach the people the ten good deeds, and do not act in vain." 』 |
誡 勅已訖，輪則西迴按行西界。 |
The commandment has been completed, and the wheel will return to the west and travel to the western boundary. |
西界諸王貢獻 勸請，如南方比訖，輪復北迴巡行北界。 |
The kings of the Western Border made contributions and exhortations, just like those in the South, and then returned to the North to patrol the Northern Border. |
北界諸王亦皆朝覲，貢獻勸請，盡如前法。 |
All the kings in the northern realm also went to Hajj, offering their services and exhortations as before. |
周 遊四日，遍閻浮提四海，還本蜜 ［口＊提］ 羅城， 於宮門前虛空中住，高七多羅，輞東向，王 便入宮。」 |
After traveling around for four days, he visited the four seas of Jambudvipa and returned to the city of Luo. He lived in the sky in front of the palace gate, seven or so high and facing east. Then the king entered the palace. " |
佛語阿難： |
The Buddha said to Ananda: |
「大天得輪寶如此。」 |
This is how the great heaven obtains the wheel treasure. |
阿 難復問佛： |
Ananda asked the Buddha again: |
「大天得象寶復云何？」 |
What's the point of seeing a treasure like a treasure in the sky? |
佛語阿難： |
The Buddha said to Ananda: |
「大天以後十五日，月盛滿時，沐浴清淨，從諸 婇女上東樓上，東向觀見空中，有白象 王名滿呼，乘虛而來，七肢平跱，口有六 牙，頭上金冠，金為瓔珞，以真珠交絡其 體，左右佩金鈴。 |
"On the fifteenth day after the great day, when the moon was full, I took a pure bath. I went up to the east tower from the servant girls and looked eastward in the sky. I saw a white elephant king with a full name. He came riding on the sky. He had seven straight legs and six teeth in his mouth. , with a gold crown on his head, gold as a necklace, real pearls intertwined with his body, and gold bells on the left and right. |
象有神力，變形自在。 |
The elephant has divine power and can transform freely. |
大 天見之，心自念曰： |
When the sky saw it, he thought to himself: |
『我得此象可耶？ |
Can I get this image? |
當使有 所為。』 |
Make something happen. 』 |
念訖，象便立空中於王前，王即教以 五事。 |
After reciting it, the elephant stood in the air in front of the king, who immediately taught him five things. |
王復念曰： |
Wang Fu read: |
『當試此象為能以不？』 |
"If you try this image, can you believe it?" 』 |
至 明日日出，王乘此象，須臾之間，周遍四海， 還到本處，於宮門東，東向立。 |
When the sun rises tomorrow, the king will ride on this elephant, and in a moment, it will travel all over the sea, return to its original place, and stand east of the palace gate, facing east. |
阿難！大天 所得象寶如此。」 |
Ananda! The great heaven has received such treasures as these. " |
阿難復問佛： |
Ananda asked the Buddha again: |
「大天所得 馬寶復云何？」 |
What is the return of Ma Bao that Heaven has obtained? |
佛語阿難： |
The Buddha said to Ananda: |
「大天到後十五日， 月盛滿時，沐浴清淨，從諸婇女上西樓上， 西向視，見有紺馬王，名婆羅含 （秦言髮 烏 朱髮尾） ， 乘空而來，行不動身，頭上金冠，寶為瓔珞， 披珠交絡，左右垂鈴。 |
"On the fifteenth day after the arrival of the Great Heaven, when the moon was full, I took a pure bath. From the maidens, I went up to the west tower and looked westward. I saw a cyanotic horse king, named Brahman (Qin Yan, with black hair and tail), coming by air. , unable to move, with a golden crown on his head, a jewel as a necklace, draped with beads, and hanging bells on the left and right. |
馬有神力，變形自在。 |
Horses have magical powers and can transform freely. |
大天見之，自念言： |
When the sky saw it, he thought to himself: |
『得此乘之可也。』 |
"It's possible to take advantage of this." 』 |
念訖， 至王前，王便乘欲試之，至明日日出，王 乘東行，須臾之頃，周遍四海，還至本國，住 宮門西，西向而立。 |
After reading it, he arrived in front of the king, and the king took the vehicle to try it. When the sun rises tomorrow, the king's vehicle traveled eastward. In a moment, he traveled all over the sea and returned to his own country. He lived in the west of the palace gate and stood facing west. |
阿難！大天所獲馬寶如 此。」 |
Ananda! This is the horse treasure obtained by Heaven. " |
阿難問佛： |
Ananda asked the Buddha: |
「大天所得珠寶復云何？」 |
What is the meaning of the jewels that Datian has obtained? |
佛語 阿難： |
Buddha said Ananda: |
「大 天 至後十五日，月盛滿時，沐浴清 淨，將諸婇女上東樓上，東向視，見有神珠， 珠長一尺六寸，有八楞，作紺琉璃色，乘空 而來，高七多羅。 |
"On the fifteenth day after the end of the day, when the moon was full, I took a bath and purified myself. I took the slave girls to the east tower and looked eastward. I saw a divine bead. It was one foot six inches long, with eight ridges, and was made of cyan glazed color. , came by air, seven ros high. |
大天見之，心念曰： |
When the sky saw it, he thought: |
『得此珠 觀之可也？』 |
"Is it possible to get this pearl and look at it?" 』 |
如念獲之。 |
If you want to get it. |
王欲試之，至夜 半，合四種兵，以珠懸於幢頭，出城而遊， 珠照辟方十二由延，兵眾相見，如晝無異， 珠光所及，人民驚起，皆言： |
The king wanted to test it. At midnight, he assembled four kinds of soldiers, hung beads on the top of the pillars, and went out of the city. The beads illuminated the area for twelve miles. The soldiers saw each other, as if they were daytime. The people were startled by the beads. , all say: |
『天明。』 |
"It's dawn." 』 |
王即還宮， 以幢竪之宮內，內外常明與晝不異。 |
The king immediately returned to the palace, and the palace was erected with pillars. The inside and outside of the palace were always bright, just like daytime. |
阿 難！大天所獲珠寶如此。」 |
Ananda! Such are the jewels that Datian has obtained. " |
阿難問佛： |
Ananda asked the Buddha: |
「大天所 得玉女寶復云何？」 |
Where is the return of the Jade Girl treasure that Heaven has obtained? |
佛語阿難： |
The Buddha said to Ananda: |
「大天至十五 日，月盛滿時，沐浴清淨，從諸婇女上東樓 上，東向視，見有剎帝利女寶，名曼那呵利 （秦言奪情） ，端正無比，姝妙嚴淨，不長、不短、不麁、不 細、不白、不黑，冬則溫煖，夏則清涼，身毛孔中 出栴檀香，口出憂鉢蓮花香，亦無女人眾 惡姿態，情性調和，先意承旨，乘虛而來，逕 至王所。 |
"On the 15th day of the Great Heaven, when the moon is full, I take a pure bath, go up to the east tower from the maidens, look eastward, and see a Kshatriya treasure, named Mananahori (Qin Yanduoqing), upright. Incomparable, Shu is wonderful and pure, not long, not short, not short, not thin, not white, not black. She is warm in winter and cool in summer. The fragrance of sandalwood comes out from the pores of her body, and the fragrance of lotus flowers comes out of her mouth. There is no woman. All evil postures, harmonious temperament, first intention and purpose, took advantage of the void, and went straight to the king's place. |
阿難！大天所獲玉女寶如是。」 |
Ananda! Such is the jade girl treasure obtained by the heaven. " |
阿難 問佛： |
Ananda asked the Buddha: |
「大天所得主藏寶者復云何？」 |
What will happen to the man who hid the treasure that the great heaven has obtained? |
佛語阿 難： |
Buddha said Ananda: |
「大天至十五日，月盛滿時，沐浴清淨，將諸 婇女上北樓上，北向觀，見主藏臣，名阿羅咃 吱 （秦言財幢） ，端正姝妙，不長、不短，不肥、不瘦，身 黃金色，髮紺青色，眼白黑分明，又能視見 地伏藏七寶，有主者為護之，無主者取 共王用，聰明智慧，善有方謀，乘虛而來，逕 詣王前，而謂王曰： |
"On the 15th day of the great day, when the moon is full, I take a pure bath and put all the servant girls up to the north tower. Looking north, I see the Lord Tibetan Minister, named Aluo Jizhi (Qin Yan Caizhi). He is upright, handsome, not long, Not short, not fat, not thin, body golden, cyanotic blue, eyes black and white, and able to see the seven treasures hidden in the ground. Those with owners will protect them, and those without owners will share the king's use. Smart, wise, and good at making plans. , took advantage of the void, came up to the king, and said to the king: |
『自今已往，王快可自樂， 勿復憂愁，我當給王寶，不令有乏。』 |
"From now on, the king can be happy and don't have to worry anymore. I will give the king treasure so that he will not be in want." 』 |
王 便試藏臣，與之乘船獨共入海。 |
The king then tried to hide his ministers and sailed into the sea alone with them. |
王謂藏臣 者言： |
The king said to his Tibetan ministers: |
『吾欲得金銀財寶。』 |
"I want gold and silver." 』 |
藏臣者白王： |
King Bai who hides his ministers: |
『還至岸邊，當給財寶。』 |
"When you return to the shore, you should give me treasure." 』 |
王曰： |
The king said: |
『吾欲得水中 寶，不用岸上者。』 |
"If I want to get the treasure in the water, I don't need to go to the shore." 』 |
主藏臣者便從坐起， 整衣服，跪右膝，叉手禮水，水中即自然出 金頂，大如車轂，須臾滿船。 |
The host then stood up from his seat, straightened his clothes, knelt on his right knee, crossed his hands and saluted the water, and a golden dome appeared naturally in the water, which was as big as the hub of a cart and filled the boat in a moment. |
王曰： |
The king said: |
『可止！勿 復上金，船將欲沒。』 |
"Stop!" Don't add gold again, the boat will be lost. 』 |
阿難！大天所獲典寶臣 如此。」 |
Ananda! This is what the great heaven has obtained. " |
阿難復問佛： |
Ananda asked the Buddha again: |
「大天所得典兵將軍者 復云何？」 |
What will happen to the generals that the heaven has obtained? |
佛語阿難： |
The Buddha said to Ananda: |
「大天至十五日，月盛滿 時，沐浴清淨，將諸婇女上南樓上，南向視， 見南方有大將軍比毘那 （秦言無畏） ，端正姝好， 髮如真珠色，身猶綠色，不長、不短，不肥、不 瘦，眼能徹視，知他人心念，軍策變謀，進退 知時，乘虛而來，逕詣王所，謂王曰： |
"On the 15th day of the day, when the moon is full, I take a clean bath and take the slave girls to the south tower. Looking south, I see the great general Bibi Na (Qin Yan Wuwei) in the south. He has an upright face and beautiful hair, and his hair is like pearls. His body is green in color, neither long nor short, neither fat nor thin, his eyes can see clearly, he can know the thoughts of others, he can change military strategies, he knows when to advance or retreat, he takes advantage of the opportunity, comes to the king's place, and says to the king: |
『願王 自 恣 快樂，莫憂天下，征伐四方，臣自辦之！』 王欲試之，半夜思惟： |
"May the king be as happy as he wants, don't worry about the world, and conquer all directions, I will take care of it myself!" ” The king wanted to try it, so he thought in the middle of the night: |
『欲合四種兵。』 |
"I want to combine four kinds of weapons." 』 |
念訖，四 兵盡集。 |
At the end of the reading, all four soldiers were gathered. |
王復念： |
Wang Funian: |
『欲使東引。』 |
"I want to lead eastward." 』 |
軍即東引，王在 中央，將軍在前，四兵圍遶。 |
The army is drawn eastward, with the king in the center, the general in front, and four soldiers surrounding it. |
王念欲往即 往，王念欲還即還。 |
If the king wants to go, he will go; if the king wants to return, he will return. |
阿難！大天所獲典兵 將軍寶如此。」 |
Ananda! This is the general's treasure obtained by Heaven. " |
佛語阿難： |
The Buddha said to Ananda: |
「大天所獲七寶如 此。」 |
These are the seven treasures that Heaven has obtained. |
佛語阿難： |
The Buddha said to Ananda: |
「大天王治天下遂久，便語 梳頭侍者，名劫北： |
"After the Great Heavenly King had ruled the world for a long time, he said to the hair-combing attendant named Jiebei: |
『若有白髮者，便拔示 我。』 |
"If anyone has gray hair, pull it out and show it to me." 』 |
劫北視髮遂久，見有一白髮，便白王 曰： |
After looking north for a long time, he saw a white hair, so he said to the king: |
『前所勅者，今已白見。』 |
"What was previously decreed is now in vain." 』 |
王曰： |
The king said: |
『拔來示我。』 |
"Pull it up and show it to me." 』 |
劫北即以金鑷拔取白髮，置王手中。 |
Jiebei used golden tweezers to pluck out the white hair and put it in the king's hands. |
王 捉白髮，便說斯偈： |
The king caught the white hair and said this verse: |
「『我身首上， 生此毀莊， 身使來召， |
"'On my head, I was born here to destroy the village, and my messenger came to summon me. |
入道時到。』 |
It’s time to enter the Tao. 』 |
「王心念曰： |
"Wang Xinnian said: |
『我已極人五欲，今當出家，下鬚髮， 被法服。』 |
"I have mastered the five desires of human beings. Now I should become a monk, with my beard and hair down, and be subdued by the Dharma." 』 |
召太子長生告曰： |
He called the prince to Changsheng and said: |
『童子！吾頭已 有白髮出，世間五欲吾已厭之，今欲求天 所欲，我今欲剃鬚髮，著法服，出家為道。 |
"Boy!" My hair has turned gray, and I am tired of the five desires of the world. Now I want to seek what God desires. I want to shave my beard and hair, put on Dharma robes, and become a monk. |
汝 當領國政，立長為太子； |
You should take charge of the state affairs and make the elder a prince; |
好養劫北，使伺 白髮； |
If you like to nourish Jiebei, you will have gray hair; |
白髮出者，以國付太子，如我出家，下 鬚髮，被法服。』 |
Those who have gray hair will pay the crown prince with the country. For example, if I become a monk, my hair and beard will be subdued by the law. 』 |
王告太子： |
The king told the prince: |
『我今以此聖位， 慇懃累汝，當使聖位世世相紹，莫使種 斷； |
"I now use this holy throne to exhaust you with my diligence. You should make this holy throne available to you from generation to generation, and don't let the seed be cut off; |
種斷者，便為邊地人也。 |
Those whose seeds are cut off are those from the border areas. |
若斷善行者，便 生無法處。』 |
If you stop doing good deeds, you will be in trouble. 』 |
大天王誡勅已，便以國付太子 長生，給劫北田業。」 |
The Great Heavenly King has issued the edict, and he has given the prince immortality as a reward from his kingdom, and given him the land property of Jiebei. " |
佛語阿難： |
The Buddha said to Ananda: |
「大天王於 此城，於此園，於此地，下鬚髮，著法服入 道，於此處八萬四千歲，行四梵行： |
“The Great Heavenly King came to this city, this garden, and this place, with his hair down and his beard down, took the Dharma and entered the path, and here he lived for eighty-four thousand years, practicing the four holy lives: |
慈、悲、喜、 護，於是壽終得生梵天。 |
With kindness, compassion, joy, and protection, you will be reborn in the Brahma world at the end of your life. |
大天出家七日後， 女寶命終。 |
Seven days after Mahatma became a monk, the baby girl died. |
「長生登位已，至十五日，月盛滿時， 將諸婇女上東樓上，東向視，見有玉女端 正如前，乘虛而來。 |
"After Changsheng ascended the throne, on the 15th day, when the moon was full, he sent all the maidens to the east tower and looked eastward. He saw a jade girl standing straight in front of him, taking advantage of the vacancy. |
長生還服七寶。 |
If you live forever, you should also take Qibao. |
王長生 已領國政，統四天下。 |
Wang Changsheng has taken charge of the state affairs and unified the world. |
長生復語劫北： |
Immortal Fuyu Jiebei: |
『從 今而去，為我梳頭時，見白髮，輒來白我。』 |
"From now on, when you comb my hair, you will see gray hairs, and they will come and whiten them on me." 』 |
登聖王位，遂經八萬四千歲，白髮復生，劫 北白王： |
After ascending to the throne of the Saint, he passed eighty-four thousand years, and his hair was white again, and he robbed King Beibai: |
『素髮已生。』 |
"Sufa has occurred." 』 |
王曰： |
The king said: |
『拔來著吾掌中。』 |
"Pull it out and hold it in my palm." 』 |
劫 北即以金鑷拔置王手中。 |
At the end of the robbery, he pulled it out with golden tweezers and put it in the king's hand. |
王執白髮，即說 偈曰： |
When the king held his white hair, he said a verse: |
「『我身首上， 生此毀莊， 身使來召， |
"'On my head, I was born here to destroy the village, and my messenger came to summon me. |
入道時到。』 |
It’s time to enter the Tao. 』 |
「王心念曰： |
"Wang Xinnian said: |
『我已極人五欲，今當出家，下鬚 髮，被法服。』 |
"I have mastered the five human desires, and now I am going to become a monk. I will keep my beard and hair down and be enslaved by the Dharma." 』 |
即召太子冠髻告曰： |
He immediately called the prince to wear a crown and said: |
『童子！吾 已頭白，世間五欲吾已厭之，當求天欲， 我今欲出家為道，剃除鬚髮，被著法服。 |
"Boy!" My hair has turned gray, and I am tired of the five desires in the world. I should seek my heavenly desires. Now I want to become a monk and become a Taoist. I will shave off my beard and hair and be enslaved by the Dharma. |
汝 當領國政，立長為太子； |
You should take charge of the state affairs and make the elder a prince; |
好養劫北，使伺 白 髮 ； |
It is good to nourish Jiebei and make his hair white; |
白髮出者，以國付太子，如我出家， 下鬚髮，被法服。』 |
Those who have gray hair are paid to the prince by the state. For example, I became a monk, and my beard and hair were tamed by the law. 』 |
王告太子： |
The king told the prince: |
『我今以此聖王 位，慇懃累汝，當使聖王位，世世相紹，莫 使種斷； |
"I now use this holy throne to work hard for you. I should use the holy throne to support you from generation to generation, and don't let the seed be cut off; |
種斷者，便為邊地人也。 |
Those whose seeds are cut off are those from the border areas. |
若斷善行 者，便生無法處。』 |
If you stop doing good deeds, you will be in trouble. 』 |
長生王誡勅已，即以國 付太子冠髻，給劫北田業。」 |
The King of Changsheng has issued an edict, and he has paid the crown prince a crown and a bun with the state money, and given him the property of Jiebei Field. " |
佛語阿難： |
The Buddha said to Ananda: |
「長生王亦於此城、此園、此地，下鬚髮，著法 服入道，於此處八萬四千歲，行四梵行： |
"The King of Immortality is also here in this city, this garden, and this place, with his beard and hair down, he has followed the Dharma and entered the Tao. He has lived here for 84,000 years and practiced the four holy lives: |
慈、悲、喜、護也，於是壽終得生梵天。」 |
Compassion, compassion, joy, and protection are what lead to rebirth in the Brahma world at the end of life. " |
佛語 阿難： |
Buddha said Ananda: |
「王長生出家之後七日之中，七寶自然 化去。 |
"Within seven days after Wang Changsheng became a monk, the seven treasures naturally disappeared. |
冠髻王憂愁不樂。 |
The king with a crown and a bun is unhappy. |
諸臣見王不悅， 便問王曰： |
When the ministers saw that the king was displeased, they asked him: |
『天王何以不悅？』 |
"Why is the King of Heaven displeased?" 』 |
王答諸臣曰： |
The king answered his ministers: |
『以七寶化去故也！』諸臣白王： |
"Use the seven treasures to transform it away!" ” All your ministers, King Bai: |
『王勿 以 為憂。』 |
"King, don't worry about me." 』 |
王 曰： |
Wang said: |
『何得不憂也？』 |
"Why not worry?" 』 |
臣等啟曰： |
The ministers and others said: |
『父王梵行，近 在園中，可往諮承，必當誨王致寶之法。』 |
"My father, the holy king, is near the garden. You can go and ask for advice. I will definitely teach the king how to obtain treasures." 』 |
王即勅： |
Wang Jichi: |
『嚴駕！』諸臣便嚴駕訖，便白王。 |
"Yan Jia!" ” The ministers then came to the end with strict instructions and came to the king. |
王與 群臣乘七寶車，以五物為幟： |
The king and his ministers rode on the Seven Treasures Chariot, with five objects as their banners: |
寶冠、羽蓋、劍、 扇、寶屐。 |
Crown, feather cover, sword, fan, and sandals. |
左右臣從，進詣園所。 |
The ministers on the left and right followed and entered the garden. |
到則下車， 廢 却五物，步入園門，前至父王，稽首禮足，却 住一面，叉手白言： |
When he arrived, he got off the car, threw away five things, walked into the garden gate, went to his father, bowed his head and bowed, but stood aside and said in vain: |
『王所有七寶，今皆化去。』 |
"The seven treasures owned by the king are all gone now." 』 |
父 先定坐，聞所啟白，仰頭答曰： |
The father first sat down and listened to what was said. He raised his head and answered: |
『童子，夫 聖王法，不恃父之所有也。 |
"Boy, my husband, the Holy King's Dharma, does not rely on what his father has. |
汝自行法承 之。』 |
You will inherit it according to your own law. 』 |
「王復問曰： |
"Wang Fu asked: |
『轉輪聖王以何法化？』 |
"How can the Holy King of Wheels be transformed?" 』 |
父便 答曰： |
The father then replied: |
『敬法、重法、念法、養法、長法、熾法、 大法，行此七法者，便應聖王治也，可以 致寶也。』 |
"Respecting the Dharma, respecting the Dharma, reciting the Dharma, cultivating the Dharma, growing the Dharma, blazing the Dharma, and the Great Dharma. Those who practice these seven Dharma should be governed by the Sage King and can achieve treasures." 』 |
王復問曰： |
Wang Fu asked: |
『云何敬法，乃至大法 也？』 |
"How can we respect the Dharma, even Dafa?" 』 |
父答曰： |
The father replied: |
『當學給賜貧窮，教民孝養二 親，四時八節以時祭祠，誨以忍辱，除婬、嫉、 癡行，此七法者，乃應聖王法也。』 |
"We should learn how to bestow poverty, teach people to be filial and support their relatives, make sacrifices to the temple at the four o'clock and eight festivals, teach patience, and eradicate sexual misconduct, jealousy, and foolish behavior. These seven laws are in line with the laws of the sage king." 』 |
王即受教， 辭退却禮，繞七匝已，便引還歸。 |
The king immediately received the instruction, dismissed the ceremony, and walked around seven times before leading him back. |
於是，王輒 承父命，奉行七法，宣令遠近，祇崇王教，王 便開藏，給賜貧窮，侍養孤老，四方之民，莫 不奉承。 |
Therefore, the king followed his father's orders, followed the seven dharma, issued orders far and near, and only respected the king's teachings. The king then opened the palace, provided gifts to the poor, and cared for the orphans and old people. All the people in the four directions were flattered by him. |
於是，王以十五日，月盛滿時，沐浴 清淨，將諸婇女上東樓上，東向視，見有千 輻紫磨金輪，輪高七多羅，去地亦七多羅， 乘虛而來，住於空中。 |
So, on the fifteenth day, when the moon was full, the king took a pure bath and took all the slave girls up to the east tower. Looking eastward, he saw a thousand-spoke purple polished golden wheel. The height of the wheel was seven dozen Luo, and the ground was also seven Luo. , came by taking advantage of the void and lived in the air. |
「王心念曰： |
"Wang Xinnian said: |
『願得此輪 可乎？』 |
"Are you willing to get this wheel?" 』 |
輪即下至王左手，復移之於右手。 |
The wheel then went down to the king's left hand and moved to the right hand again. |
王 語此輪，『諸不伏者，為我伏之； |
The king said about this chakra, "Those who do not subdue, subdue them for me; |
非我地者， 為我取之； |
What is not my land, take it for me; |
如法，非不如法。』 |
According to the law, it is not inferior to the law. 』 |
王便以手投 輪還之虛空，於宮門東，輞東向，轂比向而 住空中。 |
The king then threw the wheel back into the sky with his hand, and placed it east of the palace gate. The rim faced east, and the hub pointed in the direction and stayed in the air. |
輪後次有白象，次有紺馬，次有 神珠，次有玉女，次有主藏，次有將軍，此七 寶出，如大天王，比試亦如是。 |
After the wheel, there is a white elephant, a cyan horse, a divine pearl, a jade maiden, a treasurer, and a general. These seven treasures appear like the Great Heavenly King, and the same is true for the competition. |
逕八萬四 千歲竟，王賜劫北，并勅太子及付國事， 出家入道，皆如前王法。」 |
After eighty-four thousand years and a thousand years, the king gave him permission to rob the north, and ordered the prince to take charge of state affairs, and to become a monk and become a Taoist, all in the same way as the previous king. " |
佛語阿難： |
The Buddha said to Ananda: |
「此冠髻王 於此城園地，下鬚髮，被法服，八萬四千歲， 修四梵行： |
"This king with a crown and a bun is in the garden of this city, with his beard and hair lowered, and is enslaved by Dharma. He is eighty-four thousand years old and practices the four holy lives: |
慈、悲、喜、護，於是壽盡亦生梵天。」 |
Kindness, compassion, joy, and protection, then at the end of one's lifespan one will be reborn in the Brahma world. " |
佛告阿難： |
The Buddha told Ananda: |
「大王子孫相紹，乃至八萬四千 歲轉輪聖王位善種不斷。 |
"The eldest prince, Sun Xiangshao, has continued his good deeds even to the 84,000-year-old Chakravartin King. |
最後聖王名荏 （晉言不眗，音如錦反） ，治以正法，為人聰明，審諦不 忘，相有三十二，色猶紅蓮花，好喜布施， 供養沙門、婆羅門，侍養孤老，賑給貧窮。 |
The last sage king was named Lin (Jin Yan Buhuan, the sound is like brocade), he was governed by the correct method, he was smart, he never forgot the truth, he had thirty-two characteristics, his color was like a red lotus, he loved to give alms, made offerings to ascetics and brahmins, and served as a servant. Support the orphans and the elderly, and provide relief to the poor. |
於 四城門及城中央，置設庫藏，金銀、雜寶、象、馬、 車乘、衣服、床褥、病瘦醫藥、香華、飲食，諸孤獨 者皆給妻婦，種種惠施隨人所欲。 |
Storehouses were set up at the four city gates and in the center of the city, containing gold and silver, miscellaneous treasures, elephants, horses, chariots, clothes, bedding, medicine for the sick and thin, incense, and food and drink, and all the lonely ones were given to the wives and all kinds of benevolence. Do whatever you want. |
王於六 齋之日，具勅內外皆持八關； |
On the day of the Sixth Fast, the king observed the Eight Passes both internally and externally according to the imperial edict; |
於斯之日， 首陀會天當悉來下，受其八戒； |
On this day, Shutuo Hui Tian shall come down and receive his eight precepts; |
帝釋、三 十三天皆歎其國人民： |
Emperor Shi, Thirty-three days ago, all sighed at the people of his country: |
『快哉，善利！乃值 斯法王耶！種種惠施，恣民所欲，又能清潔 齋戒無闕。』 |
"Happy, good profit! It’s worth it to the King of Sri Lanka! All kinds of benefits are given to the people, and they can also be clean and fast. 』 |
天帝釋告諸天子： |
The Emperor of Heaven told all the Sons of Heaven: |
『欲得見荏王 不？』 |
"Would you like to see King Yi?" 』 |
咸言： |
Xian said: |
『欲見，可使來至此。』 |
"If you want to see it, you can come here." 』 |
釋提桓因即 勅窮鼻尼 （窮鼻尼者晉言極端正也） 天女： |
Shitihuan Yin ordered the poor nose nuns (the poor nose nuns are extremely righteous in Jin Dynasty). Goddess: |
『汝詣蜜 ［口＊提］ 羅城，告荏王曰： |
"Ru Yi Mi [spoken * mention] Luocheng, told King Yi: |
「卿！大得善利也，此間諸天 皆歎卿功德巍巍，為吾致問慇懃。 |
"Sir! This is a great benefit. All the heavens here admire your great merits and extend their sincere inquiries to me. |
此諸天子 甚思相見，暫可屈意來至於此？」 |
The emperors really want to meet each other, so can they temporarily bend their will and come here? " |
』 |
』 |
「窮鼻尼受 教便下，如人屈伸臂頃，忽然在王殿前，虛 空中立。 |
"The poor nun came down after receiving the instruction, and suddenly he stood in the air in front of the king's palace, just like a man stretching his arms. |
王侍一婇女，於殿上坐，思念世間， 欲使一切皆得安隱，無眾苦患。 |
A servant girl of the king was sitting in the palace, thinking about the world, hoping that everything would be peaceful and peaceful, and that there would be no suffering. |
窮鼻尼於 空中，彈指覺之，王舉頭見殿上光明，聞其 聲曰： |
The poor nun was in the air and felt it with a snap of his fingers. The king raised his head and saw the light in the palace. He heard his voice and said: |
『我是釋提桓因侍者，故遣我詣王』王 答曰： |
"I am Shi Tihuan's attendant, so I have been sent to pay homage to the king." The king replied: |
『不審天帝何所約勅？』 |
"If you don't judge the emperor, what's the decree?" 』 |
天女答曰： |
The goddess replied: |
『天 帝致意慇懃，此諸天子讚卿功德，預思相 見，可暫屈意？』 |
"The Emperor of Heaven pays you your sincere greetings. The emperors praise you for your merits and expect to meet each other. Can you temporarily give in?" 』 |
王默然許之。 |
Wang silently agreed. |
天女便還白 天帝曰： |
The goddess then returned to the sky and the emperor said: |
『已達宣命，許當馳詣。』 |
"The declared destiny has been achieved, and it is expected to be achieved." 』 |
天帝即勅侍 御嚴駕七寶飛行馬車，下到蜜 ［口＊提］ 羅城， 迎於荏王。 |
The Emperor of Heaven then ordered his attendant Yuyan to drive a seven-treasure flying carriage down to the city of Miluo to meet King Yi. |
侍御受教，即駕馬車，忽然便下。 |
After receiving the instruction, the attendant drove the carriage and suddenly got off. |
「王與群臣會於都坐，車當王前，於空中 止。 |
"The king and his ministers will sit in the capital, and the chariot will stop in the air in front of the king. |
御者告曰： |
The charioteer said: |
『天帝今遣車相迎，諸天子儼 然相待，便可上車，勿復顧戀。』 |
"The Emperor of Heaven has sent a chariot to meet you now. All the emperors are treating each other as if they were there, so you can get on the chariot and don't fall in love again." 』 |
諸臣大小，聞 王當去，僉然不悅，皆起而立，叉手白言： |
When all the ministers, big and small, heard that the king was leaving, they all felt unhappy and stood up, folding their hands and saying: |
『王去 之後，臣等何所承命？』 |
"After the king leaves, what will be the orders of the ministers?" 』 |
王答曰： |
The king replied: |
『卿等勿憂，吾去 之後，施惠、齋戒、養民、治國，如吾在時，我比 還不久。』 |
"Don't worry, sir. After I leave, I will do charity, fast, support the people, and govern the country. I will not be here for a long time." 』 |
王誡勅訖，車即下地，王便上車。 |
After the king's command was over, the chariot went down to the ground, and the king got on the chariot. |
侍 御問王： |
The attendant asked the king: |
『當從何道？』 |
"What should we do?" 』 |
王曰： |
The king said: |
『此言何謂？』 |
"What do you mean by this?" 』 |
侍御答 曰： |
The attendant replied: |
『夫行有兩道，一者惡道，二者善道。 |
"There are two ways of conduct, one is the evil way, the other is the good way. |
行 惡者，從惡道到苦處； |
Those who do evil will go from evil ways to suffering; |
修善者，遊善道至 樂處。』 |
Those who practice good will travel the good path to the place of happiness. 』 |
王曰： |
The king said: |
『今日行道，善惡皆欲從之。』 |
"Today, if you practice the Way, both good and evil will want to follow it." 』 |
御者 聞之，久乃寤曰： |
When the emperor heard this, he said after a long time: |
『甚善，大王！』御者便引在兩 道之中，善惡悉覩，逕詣三十三天。 |
"Very good, great king!" ’ The charioteer then led him into the two paths, where he learned about good and evil, and reached thirty-three places. |
天帝及 諸天子遙見王來，釋提桓因曰： |
When the Emperor of Heaven and all the sons of heaven saw the king coming from afar, Shi Tihuan said: |
『善來，大王！』命 令共坐。」 |
Come on, great king!" "Order to sit together." |
佛語阿難： |
The Buddha said to Ananda: |
「王便就天帝坐，王與帝 釋貌相、被服、音聲一揆。 |
"The king then sat down with the Emperor of Heaven, and the king and the emperor explained their appearance, clothes, and voice. |
諸天子心中念言： |
The emperors thought in their hearts: |
『何者帝釋？ |
"Who is Emperor Shi?" |
何者為王？』 |
Who is the king? 』 |
又復念曰： |
He thought again and said: |
『人法當眴，而 俱不眴？』 |
"People's laws should be unruly, but they are not unruly?" 』 |
各懷愕然，無以別之。 |
Everyone was astonished, and there was no difference between them. |
天帝見諸天 有疑心，復念言： |
Seeing that the gods were suspicious, the Emperor of Heaven read again: |
『我當留王使住，然後乃 寤耳。』 |
"I shall leave the king's envoy to stay, and then go to Huier." 』 |
帝釋謂諸天子： |
Emperor Shi said to all the emperors: |
『卿等欲使我留王 住此不？』 |
"Do you want me to let the king stay here?" 』 |
諸天子曰： |
The emperors said: |
『實欲使住。』 |
"I really want to stay." 』 |
天帝謂荏： |
The Emperor of Heaven said: |
『大 王！可住此不，我當供給五欲。』 |
『King! But stay here, I will provide for the five desires. 』 |
因是諸天乃 識。 |
Because all heavens are conscious. |
「人王白天帝曰： |
"The Human King Bai Di said: |
『正爾，便為給賜已，願 諸天子壽命無極。』 |
"That's right, just to give it to you, may all the emperors live an infinite life." 』 |
賓主請讓。 |
Host and guest, please give way. |
如是至三，帝釋 謂王： |
In this way, on the third day, Emperor Shi said to the king: |
『何以不住？』 |
"Why don't you stop?" 』 |
王答曰： |
The king replied: |
『我當出家修道，今 在天上無緣學道。』 |
"I want to become a monk and practice Taoism, but I have no chance to learn Taoism in heaven today." 』 |
天帝曰： |
The Emperor of Heaven said: |
『胡為作道？』 |
"What nonsense are you preaching?" 』 |
王 曰： |
Wang said: |
『被父王遺令，若白髮生，法當出家。』 |
"According to the decree of the father, if Bai happens, he should become a monk. 』 |
釋 聞遺令入道，默然不對。 |
When Shi heard the decree and entered Taoism, he remained silent. |
王於天上，須臾之 間，五欲自恣，方之世間已十二年。 |
The king was in heaven, and for a brief moment he indulged in his five desires. It has been twelve years since he was in the world. |
王將欲 別，與諸天子說審諦法。 |
The king wanted to say goodbye and talked to the emperors about the method of trial and error. |
釋勅侍御： |
Release the imperial edict: |
『汝送 荏王還於本國。』 |
"You send King Yi back to his own country." 』 |
侍御受教，即嚴駕，駕訖，白 王曰： |
The servant was taught, that is, he drove strictly. After driving, the king said: |
『王可上車。』 |
"Wang Ke can get in the car." 』 |
於是，王便與帝釋及諸天 子誥別，即上車，循本道而歸，到蜜 ［口＊提］ 羅宮，侍御即還天上。 |
So the king said goodbye to Emperor Shi and all the emperors, got into his chariot, and returned along the same road. He arrived at Miluo Palace, where he served his emperor and returned to heaven. |
王下數日，復勅劫北： |
After a few days, the king ordered to rob the north again: |
『若見白髮，便白我。』 |
"If you see white hair, it's white on me." 』 |
數日之中，頭上白髮， 劫比以金鑷拔白髮，置王手中。 |
Within a few days, white hair appeared on his head. Jiebi plucked out the white hair with golden tweezers and placed it in the king's hand. |
王見已，便 說偈曰： |
When the king saw this, he said a verse: |
「『我身頭上， 生此毀莊， 身使來召， |
"'On my head, I was born here to ruin the village, and my messenger came to summon me. |
入道時到。』 |
It’s time to enter the Tao. 』 |
「王心念： |
"Wang Xinnian: |
『我已極人五欲，今當出家，剃鬚髮， 被法服。』 |
"I have mastered the five human desires. Now I should become a monk, shave my beard and hair, and be subdued by the Dharma." 』 |
王即召太子善盡告曰： |
The king immediately summoned Prince Shan Jin and said: |
『吾白髮已 出，世間五欲吾已厭之，當求天欲，當下 鬚髮，被法服，出家入道。 |
My gray hair has gone out, and I am tired of the five desires in the world. I should seek my heavenly desires. I will now be able to grow my hair, be subdued by the Dharma, and become a monk and enter the Tao. |
童子！今以國事付 汝，好養劫北。 |
Boy! Now I will pay you with state affairs so that you can support Jiebei. |
若白髮出者，以國付太子， 出家入道，童子！今以此聖王位累汝，莫使 種斷，種斷者，便為邊地人也。』 |
If he has white hair, he will pay the prince with his country, and he will become a monk and enter Taoism, boy! Now that I am burdening you with this holy throne, please do not let your seeds be cut off. Those who are cut off will become people from the border areas. 』 |
」 |
|
佛語阿難： |
The Buddha said to Ananda: |
「荏 王即付太子國政，給劫北田業已，於此 城園地，下鬚髮，被法服，出家修道。 |
"King Yi immediately entrusted the prince with state affairs and robbed Beitian. He left his beard and hair in the garden of the city, was enslaved by the law, and became a monk to practice Taoism. |
修道之 後於七日中，輪、珠化去，象、馬、玉女、長者、將軍， 皆悉無常。 |
After practicing the Tao for seven days, the wheels and beads will disappear, and the elephants, horses, jade girls, elders, and generals will all become impermanent. |
王於園中八萬四千歲，行四梵行： |
The king lived in the garden for eighty-four thousand years and performed the four holy lives: |
慈、悲、喜、護，命終生梵天。 |
Kindness, compassion, joy, and protection are destined to live in the Brahma world. |
其後善盡王不承 父業，正法替廢，由是七寶不復來應，善行 不繼，五減遂至，人民短命、薄色、少力、多病、無 智，五減以至，轉復貧困，困窮竊盜相糺，詣 王啟曰： |
Afterwards, King Shanju did not inherit his father's inheritance, and the righteous law was replaced. As a result, the seven treasures no longer came to respond, and the good deeds were not continued, and the five declines occurred. The people were short-lived, thin in color, weak in strength, sick, and unintelligent. The five declines occurred. After returning to poverty, the poor and thieves were fighting against each other. King Yi said: |
『此人不與取。』 |
"This person doesn't give and take." 』 |
王即勅外行刑國人。 |
The king immediately ordered the execution of the people of the country. |
聞不與取，王輒殺之，皆咸其惡，各興利刀； |
If he hears that he is not allowed to take it, the king will kill him. Everyone is aware of his evil, and everyone has a sharp sword; |
刀自此始造，由是殺生從此起，便有兩 惡出。 |
Since then, the sword has been made, and from this time on, killing living beings has produced two kinds of evil. |
次復婬犯他妻； |
He committed adultery with his wife again; |
夫主共諍，自言我不，便 成四惡； |
The husband and the master share the same quarrel, and if they say that I am not good, they will become the four evils; |
兩舌遘鬪，是為五惡； |
Two tongues running around are the five evils; |
鬪則相罵，是 為六惡； |
If you scold each other, this is the six evils; |
言不至誠，是為七惡； |
Speech that is not sincere is one of the seven evils; |
嫉他和合，是 為八惡； |
To be jealous of his harmony is one of the eight evils; |
含忿色變，是為九惡； |
A change of expression with anger is one of the nine evils; |
心懷疑亂，是 為十惡。 |
Having doubts and confusion in the mind is one of the ten evil things. |
十惡已具，五減轉增。」 |
The ten evils are already present, and the five decreases turn into increases. " |
佛語阿難： |
The Buddha said to Ananda: |
「欲知 爾時大天王在賢劫初興者不？ |
"Want to know whether the Great Heavenly King was born at the beginning of the celestial calamity at that time? |
則我是也。 |
Then I am. |
阿難！欲知爾時八萬四千年王名荏，治政 無枉者，則汝是也。 |
Ananda! If you want to know that at that time, the name of the king of 84,000 years was very good, and his administration was flawless, then you are the one. |
欲知爾時最後名善盡 王，暴逆不道，斷聖王種者，調達是也。 |
If you want to know that at that time, the last king of good deeds, the one who was violent and rebellious, and cut off the lineage of the holy king, would be like this. |
阿難！ 汝於往時，承繼大天轉輪聖王之善嗣，使 其紹立不絕者，汝之功也。 |
Ananda! In the past, you inherited the good heirs of the Great Heavenly Wheel-turning Saint King and made his legacy endless. This is your merit. |
如法，非不如法。 |
According to the law, it is not inferior to the law. |
阿難！我今是無上法王，今我遺無上善法， 慇懃囑累汝。 |
Ananda! Now I am the Supreme Dharma King, and now I have left behind my supreme good Dharma, and I am burdening you with my diligent instructions. |
汝是釋種子，莫作邊地人，莫 為斷種行。」 |
You are releasing seeds, don't be a borderlander, don't try to cut off the seeds. " |
阿難問佛： |
Ananda asked the Buddha: |
「何以故當作斷種 行？」 |
Why do you think it's just a matter of cutting off the seeds? |
佛語阿難： |
The Buddha said to Ananda: |
「大天王雖行善法，未得漏 盡出世間，未得度，未得斷欲，未得破 二十億結，六十二見未除，三垢未淨，未 得神通，未得解脫真道，不得涅槃，大 天所行善法，不過生梵天。 |
"Although the Great Heavenly King has performed good deeds, he has not been able to escape from the world with all his outflows, he has not been saved, he has not given up desires, he has not broken the two billion knots, he has not eliminated the sixty-two views, he has not purified the three stains, he has not obtained supernatural powers, and he has not obtained the true path to liberation. , cannot achieve nirvana, and the good deeds performed by the great heaven will only lead to Brahma heaven. |
「阿難！我明 法究竟無為，我法得到真際，天、人之上，我 法無漏、無欲、減沒度、通解脫、真沙門、至涅槃。 |
"Ananda! I understand that the Dharma is ultimately unconventional. My Dharma has reached its true state. It is above heaven and man. My Dharma has no leakage, no desire, is subdued, leads to liberation, is a true ascetic, and reaches Nirvana. |
阿難！我今以是無上道法，慇懃囑累汝，莫 增減我法，莫作邊地人也！若有現行聲 聞，阿難！設有斷此法者，便為邊地人也。 |
Ananda! I now teach you the supreme Dharma, and I have been diligently admonishing you. Do not add or subtract from my Dharma, and do not act like a stranger! If there is a living sravaka, Ananda! Those who are unable to stop this method are from the border areas. |
若能興此法者，便為佛長子，即為眷屬成 就。 |
If one is able to develop this method, he will be the eldest son of the Buddha, and he will be a member of his family. |
阿難！汝當成就眷屬，莫作滅族行。 |
Ananda! You should become a family member and do not commit acts of annihilation. |
阿 難！我前後所說法，盡囑累汝。 |
Ananda! What I have said before and after is all my advice to you. |
汝當學是。」 |
You should learn this. " |
佛 說是已，阿難歡喜奉行。 |
The Buddha said this, and Ananda happily followed it. |
50.5 （五） |
50.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有四大泥黎之人。 |
"There are four great Nili people. |
云何為四？ |
Why is the cloud four? |
所謂末佉梨罪人，帝舍比丘是大 罪人，提婆達兜是大罪人，瞿波離比丘是大 罪人。 |
The so-called Motali sinners include Bhikkhu Teisha, Devadatu, and Bhikkhu Chupali. |
末佉梨罪人者，身出火光，長六十肘。 |
At the end of the day, the sinner had a body that glowed with fire and was sixty cubits long. |
帝舍罪人者，身出火光，長四十肘。 |
The body of the emperor who gave up sinners was blazing with fire, and he was forty cubits long. |
提婆達兜 罪人者，身出火光，長三十肘。 |
Devadatu: The sinner's body glows with fire, and he is thirty cubits long. |
瞿波離罪人 者，身出火光，長二十肘。 |
Qu Boli, the sinner, had a body that glowed with fire and was twenty cubits long. |
「比丘當知，末佉梨 教無數眾生使行邪見顛倒之想，計有無 之想。 |
"Bhikkhus, you should know that Mo Tali has taught countless sentient beings to have wrong views and distorted thoughts. |
帝舍愚人者，斷諸聖眾應器遺餘。 |
If the emperor gives up to fools, he will cut off all the saints’ instruments and leave them behind. |
提婆 達兜愚人者，鬪亂眾僧，殺阿羅漢比丘尼， 起害意向於如來。 |
Deva Dadu is a fool who stirs up chaos among the monks, kills Arahants and bhikkhunis, and intends to harm the Tathagata. |
瞿波離罪人者，誹謗舍 利弗、目乾連。 |
Qubo is a sinner and slanders Shariputra and Moganlian. |
「又復，比丘！末佉梨罪人教無 數眾生，使行邪見，身壞命終，墮焰光泥 黎中。 |
"Again, Bhikkhu! The sinners at the end of the day taught countless sentient beings to practice wrong views, and their bodies were destroyed and they died, falling into the mud of flaming light. |
帝舍罪人，斷聖眾應器遺餘，身壞命 終，墮等害地獄中。 |
The emperor abandoned sinners, cut off the saints and left their weapons, his body was destroyed and his life ended, and he fell into the hell of other harms. |
提婆達兜罪人者，起謀害 心向於如來，身壞命終，墮阿鼻地獄中。 |
Devada who seeks sinners, plots harm, and turns his heart towards the Tathagata, his body will be destroyed and his life will end, and he will fall into Avici Hell. |
瞿 波離罪人者，由其誹謗舍利弗、目乾連，身 壞命終，墮鉢投摩地獄中。 |
The sinners who are separated from Qubo will slander Shariputra and the eyes are connected, and their bodies will be destroyed and they will die, and they will fall into the alms bowl and fall into the hell. |
「末佉離罪人者， 是時獄卒生拔其舌背著脊上。 |
"When the prisoner is finally separated from the sinner, the jailer will pull out his tongue and carry it on his spine. |
所以然 者，由其曩昔教無數眾生使行邪見。 |
Therefore, it is because he has taught countless sentient beings to practice wrong views in the past. |
帝舍 大罪人者，是時獄卒生擗其身，鎔銅灌壞 其心，又以熱鐵丸，使令吞之。 |
Emperor She: For those who commit serious sins, the jailers will smash their bodies, pour copper into their hearts, and then use hot iron pills to make them swallow them. |
所以然者， 由其斷應器遺餘故。 |
This is so because the broken response device is left behind. |
提婆達兜罪人者，以 熱鐵輪，轢壞其身，又以鐵杵 ［口＊父］ 咀其體， 群暴惡象蹹蹈其身，又復大熱鐵山鎮押 面上，舉身為熱銅葉所裹。 |
When Devada picks up a sinner, he crushes his body with a hot iron wheel, chews his body with an iron pestle, and makes a group of violent elephants trample on his body. The body is wrapped in hot copper leaves. |
所以然者， 由其曩昔鬪亂聖眾，壞和合僧故，致鐵輪 轢斷其頭。 |
The reason for this is that in the past, he caused chaos in the saints and harmed the harmony of the monks, so his head was cut off by the iron wheel. |
又此提婆達兜愚人，教彼太子 使害父王，由是果報故，使鐵杵破壞其身。 |
Furthermore, Devadatu was a fool and taught the prince to harm his father. Due to this retribution, he caused the iron pestle to destroy his body. |
又彼提婆達兜愚癡之人，飲象使醉往害 如來，由是果報，群象蹹蹈其體。 |
Also, Devadadu, a foolish person, drank from the elephants to get drunk and harmed the Tathagata. As a result, a group of elephants trampled his body. |
又彼提婆達 兜惡人，上耆闍崛山顛，執石擲佛，由斯果 報故，使熱鐵山鎮押其面。 |
Another time, Devada went to the top of a mountain to catch an evil person. He took a stone and threw it at the Buddha. As a retribution, he had the hot iron mountain suppress his face. |
然彼提婆達兜 愚人，殺阿羅漢比丘尼，由斯果報故，使熱 銅鐵葉纏裹其身。 |
However, Devadatta was a fool and killed an Arahant and a bhikshuni. As a result of this retribution, he wrapped his body in hot copper and iron leaves. |
比丘當知，瞿波離罪人 者，在彼蓮華地獄中，千具犁牛以犁其舌。 |
Bhikkhus, you should know that the tongues of those who are sinners are plowed by thousands of oxen in the lotus hell. |
所以然者，由其 誹謗 舍利弗、目連故，由 此因緣果報，使千具犁牛而壞其舌。 |
Therefore, because he slandered Sariputra and Maudgalyana, his karmic retribution caused thousands of plow oxen to destroy their tongues. |
「又復， 比丘！末佉離罪人者，身出火光，長六十肘。 |
"Again, bhikkhu! The body of the last one who has left the sinners is like a blaze of fire, and he is sixty cubits long. |
若有眾生興起此念： |
If any sentient being has this thought: |
『當拔濟饒益此人。』 |
"You should help this person." 』 |
取四大海水，高四十肘，澆灌其身，然彼海水 尋時消盡，焰不增減。 |
He took four large seas of sea water, forty cubits high, and poured them over his body. However, the sea water disappeared in time, and the flames did not increase or decrease. |
由是熱鐵葉火燒四 日，有人來以四渧水澆，然水尋時消盡。 |
As a result, the hot iron leaves burned for four days, and someone came to pour four cans of water on it, but the water was all gone. |
此 亦如是。 |
This is also true. |
若有人來以四大海水澆彼人 身，欲令無為，終不可果。 |
If someone comes and pours four seas of sea water over that person's body, trying to make him do nothing, there will be no result. |
所以然者，由彼 罪過極深重故。 |
This is so because his sin is extremely serious. |
「然彼帝舍罪人，身出火光， 長四十肘，設有眾生愍念此人，以三大海 水澆灌其身，然彼海水尋時消盡，火焰不 減。 |
"But when the emperor abandoned a sinner, his body erupted with fire, forty cubits long. All living beings remembered this person and poured water from the three oceans over his body. However, the sea water disappeared in time, and the flames did not diminish. |
其猶有人以三渧水著熱 鏊 上，水尋 消滅，不得久停。 |
There are still people who use three gorges of water to pour hot water on the pan, and the water will be wiped out, and they will not be able to stop for a long time. |
此亦如是，若以三大海 水澆帝舍身上，水尋時滅，火終不增減。 |
In the same way, if water from the three oceans is poured on the emperor's body, the water will be extinguished in due time, but the fire will not increase or decrease. |
「提 婆達兜罪人，身出火光，長三十肘。 |
"The sinner Devadatou, whose body glowed with fire, was thirty cubits long. |
若有眾 生，興起愛念之心，欲使提婆達兜身永處 無為，以二大海水澆灌其身，水尋時盡，火 終不滅。 |
If there are sentient beings who have thoughts of love and want to make Devadatu's body remain inactive forever, he will pour two large seawaters on his body. When the water is exhausted, the fire will never be extinguished. |
猶如以二渧水著熱 鏊 上，終無 增減。 |
It's like pouring two ounces of water onto a hot saucepan, but there will be no increase or decrease in the end. |
提婆達兜愚人亦如是，以二大海水 澆灌其身，水尋時盡，火終不滅，提婆達兜 身體苦痛如斯。 |
The same is true for the fool Devadatu. He poured two large seawaters over his body. When the water is exhausted, the fire will never be extinguished. Devadatu's body suffers like this. |
「瞿波離罪人，身出火光，長 二十肘。 |
"Qubo was away from the sinner, and his body glowed with fire, and he was twenty cubits long. |
設有眾生愍念斯人，取一大海 水澆灌其身，然彼海水尋時消盡，火終不 滅。 |
Suppose sentient beings are thinking of this person, and take a large sea of water to pour on their bodies. However, the sea water will disappear in time, and the fire will never be extinguished. |
猶如一渧水著熱 鏊 上，尋時消盡，不 得久停。 |
Just like a stream of water dripping with hot water, it will disappear in time and cannot stop for a long time. |
瞿波離比丘亦復如是。 |
The same is true for Bhikkhu Qupali. |
罪報所 牽，故受斯罪。 |
He was punished for his crime, so he suffered the crime. |
是謂，比丘！此四種人受罪極 重，當自盡意遠離斯患，承諸賢聖等修 梵行者。 |
That’s right, bhikkhu! These four kinds of people suffer extremely serious sins, and they should try their best to stay away from such sufferings and follow the example of all the sages and saints who practice the holy life. |
如是，仁者，當作斯學。」 |
If so, benevolent people should learn from this. " |
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. |
50.6 （六） |
50.6 (Saturday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我今明曉地獄，亦 知趣地獄之徑，亦復知彼地獄眾生之本。 |
"Now I know hell clearly, I also know the path to hell, and I also know the origin of all sentient beings in that hell. |
設復眾生造諸惡不善之行，身壞命終，入地 獄中，我亦知之。 |
Suppose sentient beings commit evil and unwholesome deeds, and their bodies are destroyed and their lives end, and they end up in hell. I will also know this. |
又復，比丘！我亦知明曉畜生， 亦知趣畜生之道，亦復知畜生之本，作諸 惡元生彼者亦悉曉了。 |
Again, bhikkhu! I also know how to be an animal, I also know the ways of being an animal, I also know the nature of an animal, and I also fully understand those who have done evil and are born there. |
我今亦知餓鬼之 道，其有作惡根元者，生餓鬼中，我亦知 之。 |
Now I also know the way of hungry ghosts. Those who have the root of doing evil are born in hungry ghosts, and I also know them. |
我今亦知人道向人之趣，其有眾生得 人身者，我亦知之。 |
Now I also know the purpose of human beings, and I also know that there are sentient beings who obtain human bodies. |
我亦知趣天之道，其有 眾生作諸德本，生彼天上，我亦知之。 |
I also know the way of heaven. There are sentient beings who have all kinds of virtues and are born in that heaven. I also know it. |
我亦 知涅槃之趣，其有眾生有漏盡成無漏，心 解脫、智慧解脫，於現法中而取證果，我 亦知之。 |
I also know the meaning of Nirvana, in which all sentient beings with all outflows become free of outflows, the mind is liberated, the wisdom is liberated, and the fruits of realization are obtained in the present Dharma. I also know it. |
「比丘當知，我知地獄之趣，以何因 緣而說斯言乎？」 |
Bhikkhu, you should know that I know the hell, so why do I say this? |
佛告諸比丘： |
The Buddha told the monks: |
「我今觀察眾 生心意，所謂此人身壞命終，應入地獄中，然 後時觀此人以入地獄中，受苦酸酷考掠 無數，愁憂苦惱不可稱記。 |
"Now I observe the thoughts of sentient beings. It is said that this person should go to hell when his body breaks down and his life ends. Then I will observe this person going to hell, where he will suffer countless trials and tribulations, and his sorrows and anguish will be indescribable. |
猶如一大火坑 無有塵烟，設有人來逕趣斯處，又且有目 之士觀此人所趣，必當墜火終不虛也。 |
It is like a large fire pit without any dust or smoke. If someone comes to take an interest in the place, and if a person with eyes sees what the person is interested in, he will definitely fall into the fire and live up to it. |
然 復後時觀此人以墮火坑，吾所謂人者以 墮火坑。 |
However, when I look back later, I see this person falling into a pit of fire. What I call a person is falling into a pit of fire. |
今觀察眾生心意所念，必入地獄 不疑，如我後時觀察此人，以定入地獄， 受苦酸酷不可稱記。 |
If I observe the thoughts and thoughts of all sentient beings now, I have no doubt that they will go to hell. Just as I will observe this person later, I will definitely go to hell. Their sufferings are so bitter and cruel that they cannot be remembered. |
云何斯人以入地 獄？ |
How can anyone be sent to hell? |
是謂我觀趣地獄眾生作諸惡行不善 之業，身壞命終，入地獄中，我悉知之。 |
This means that I observe that the sentient beings in the hells commit all kinds of evil deeds and unwholesome deeds, and that their bodies will be destroyed and their lives will end, and they will enter the hells. I am fully aware of this. |
吾所 說者，正謂此耳。 |
What I am talking about is exactly this ear. |
「我知畜生之道，亦知趣畜 生者，以何緣本而說此乎？ |
"I know the ways of animals, and I also know the ways of animals. Why do I say this? |
於是，比丘！我觀 察眾生心中所念，此人身壞命終，生畜生中。 |
So, bhikkhu! I observe the thoughts in the hearts of all sentient beings. This person will die and die, and will be reborn among animals. |
有我後時觀察此人，以生畜生中，愁憂 苦惱不可稱計。 |
When I observed this person later, I found that among the animals, he was filled with sorrow and misery that could not be measured. |
云何斯人以墮畜生中乎？ |
Why would anyone fall into the category of beasts? |
猶如村落有大圊廁，屎滿其中。 |
It's like a large toilet in a village, filled with feces. |
設有斯人 徑趣斯處，有目之士，見斯人來徑趣斯處， 此人不久徑墮于廁。 |
There was a man walking to this place. A discerning person saw this man walking to this place. Soon he fell into the toilet. |
然後時觀此人已墮 于廁，受厄窮困不可稱記。 |
Then I saw that this person had fallen into the toilet and was suffering from misfortune and poverty that cannot be remembered. |
云何斯人已 墮于廁？ |
Who has fallen into the toilet? |
我今觀眾生類亦復如是，斯人命 終應生畜生中。 |
The same is true for human beings as I see them today. Human beings are destined to be born among animals. |
又復時觀已生畜生中， 受苦無量。 |
Then I looked back at the time when I was born among animals and suffered immeasurably. |
我今觀畜生眾生皆悉明了。 |
Now I see all the animals and all living beings clearly. |
我 所說者，正謂此耳。 |
What I am talking about is exactly this ear. |
「我亦知餓鬼眾生，餓鬼 之道，其身壞命終，生餓鬼者，我亦知之。 |
"I also know the living beings of hungry ghosts and the ways of hungry ghosts. I also know those who are born as hungry ghosts after their bodies are destroyed and their lives end. |
其 有眾生身壞命終，趣餓鬼之道，我悉知之。 |
I am fully aware of the way that sentient beings end up dying and becoming hungry ghosts. |
我復於後時觀見此眾生，以入餓鬼受 苦痛、樂痛。 |
I will again observe these living beings in the future, and they will enter the realm of hungry ghosts and suffer pain and pleasure. |
云何斯人以入餓鬼中乎？ |
How can anyone enter the realm of hungry ghosts? |
猶如 大村落側有一大樹，生危嶮之處，枝葉凋 落。 |
It's like a big tree on the side of a large village. Where it grows in danger, its branches and leaves fall off. |
設有人來，往趣斯處，有目之士遙觀 此人，必趣樹不疑。 |
Suppose someone comes and goes to an interesting place. If a person with eyesight sees this person from a distance, he will definitely be interested in the tree. |
復後時觀此人，或 坐、或臥，受其苦樂之報。 |
When you recover, you will observe this person, either sitting or lying down, and receive the rewards of his pain and happiness. |
云何斯人以至樹 下坐臥乎？ |
How can such a person even sit and lie down under a tree? |
今我觀眾生之類亦復如是，身 壞命終，必趣餓鬼不疑，受其苦樂之報不 可稱記。 |
Now we see that the same is true for people in this life. When the body breaks down and dies, the hungry ghosts will not doubt it, and the rewards of suffering and happiness cannot be remembered. |
我知餓鬼趣，餓鬼之道，皆悉分 明，我所說者，正謂此耳。 |
I know the destiny of hungry ghosts and the path of hungry ghosts, and I understand them all clearly. What I am talking about is exactly this ear. |
「我知人道，亦知趣 人道， 其有造行，身壞命終，生人中者，我 亦知之。 |
"I know the way of human beings, and I also know the ways of human beings. I also know the ways of human beings, their deeds, their body's destruction and their death, and those who are born among human beings. |
於是，比丘！我觀眾生類心中所念， 此人必當身壞命終，應生人中。 |
So, bhikkhu! What we think in the minds of human beings is that this person will die when his body breaks down and he should be reborn among humans. |
我復於後 時觀此人已生人中。 |
Later I saw that this person had been born into a human being. |
云何斯人已生人中？ |
Why is this person already born among humans? |
猶如村落側有一大樹，在平正處，多諸 陰涼。 |
It's like a big tree on the side of a village. It provides plenty of shade in a flat place. |
若有人直從一道來，有目之士見已 便知之，斯人所趣向，定至此樹不疑。 |
If someone comes directly from the same path, a discerning person will know it upon seeing him. There will be no doubt about the direction of this person's interest when he reaches this tree. |
我復 於後時觀此人，已至此樹，受樂無量。 |
I looked at this man again later and found myself in this tree, enjoying immeasurable joy. |
云 何斯人得至斯處？ |
Yun: Who can get to this place? |
此亦如是，我觀眾生心 意所念亦如是，身壞命終，必生人中不 疑。 |
This is also the case, and the same is the case with our minds and hearts. There is no doubt that when the body breaks down and the person dies, he will be reborn among other people. |
我復於後時，觀此人已生人中受樂無 量。 |
When I came back later, I saw that this person had been born among people and had received immeasurable happiness. |
我知人趣，亦知趣人之道，今生人中 者，我亦知之，我所說者，正謂此耳。 |
I know the interests of people, and I also know the ways of caring for people. I also know those who are among people in this life. What I am talking about is exactly this ear. |
「我亦知 天，亦知趣天之道，其有眾生作諸功業生 天者，我亦知之。 |
"I also know Heaven, and I also know the ways of Heaven. I also know the sentient beings who have performed various deeds and are reborn in Heaven. |
以何因緣而說此乎？ |
Why do you say this? |
我 今觀眾生之類心中所念，此人必當身壞命 終，生善處天上，然後時觀此人身壞命終， 生善處天上，於彼受自然之福，快樂無比。 |
What I think in my heart when I look at this person is that this person will die and die and be reborn in a good place in heaven. Then I will watch this person die and die and be reborn in a good place in heaven. He will receive the blessings of nature and be extremely happy. |
是謂斯人已生天上，於彼受自然之福，快 樂無比。 |
This means that this person has been born in heaven, where he receives the blessings of nature and is extremely happy. |
猶如村落側有好高廣講堂，彫文 刻鏤，懸繒幡蓋，香汁灑地，敷好坐具，氍毹 毾 ［登＊毛］ ，文繡綩綖。 |
Just like there is a high-level lecture hall on the side of the village, with carvings and carvings, hanging flags and flags, fragrant juice sprinkled on the ground, seating utensils laid out, 氍湹毾 [缊马], and embroidered 綩綖. |
若有人直從一道來，有目 之士直從一道來，此人所趣向，定至高廣 講堂必不疑，復於後時觀見此人，已到 講堂上，或坐、或臥，於中受福快樂無比。 |
If someone comes directly from one way, and a discerning person comes directly from one way, there will be no doubt about the direction of this person's interest, and he will be fixed in the high and wide lecture hall. Later, he will see this person in the lecture hall, either sitting or lying down, in the lecture hall. Blessed and happy. |
此 亦如是，吾今觀眾生類身壞命終，應生善 處天上，於彼受樂快不可計。 |
In the same way, I am watching this human being, whose body will perish and die, and should be reborn in a good place in heaven, where he will receive incalculable happiness. |
云何斯人 以生善處天上乎？ |
How can such a person live a good life and live in heaven? |
我知天道，趣天之路乎？ |
I know the way of heaven, am I interested in the way of heaven? |
我所說者，正謂此耳。 |
What I am talking about is exactly this ear. |
「我今知涅槃，亦知涅 槃之道，亦知眾生應般涅槃者。 |
“Now I know Nirvana, I also know the path to Nirvana, and I know how all living beings should achieve Nirvana. |
或有眾生 盡有漏成無漏，心解脫、智慧解脫，現身取 證而自遊化，我悉知之。 |
Perhaps there are sentient beings who have become free from all outflows, whose mind is liberated, whose wisdom is liberated, who appear in person to obtain enlightenment, and who spontaneously transform. I am fully aware of this. |
由何因緣而說此 乎？ |
Why do you say this? |
於是，比丘！我觀眾生類心中所念，此人 盡有漏成無漏，心解脫、智慧解脫，是謂斯 人以盡有漏成無漏。 |
So, bhikkhu! What we think in the minds of human beings is that this person has all the outflows and becomes free of them. His mind is liberated and his wisdom is liberated. This means that this person has all the outflows and becomes free of them. |
猶如去村落不遠 有大池，水極清徹。 |
Just like there is a big pond not far from the village, the water is very clear. |
若有人直從一道來， 有目之士遙見斯人來，知此人必至池水 不疑，又後時觀此人已至池水，沐浴澡 洗，除諸穢污，去諸垢坋，在側而坐，亦不 與人共相諍競。 |
If someone comes straight from the same route, and a discerning person sees this person coming from a distance, he will know that this person will definitely come to the pond, and he will not doubt it. Later, he will see that this person has reached the pond, bathed in the pond, and removed all filth and dirt. Sit sideways and don't compete with others. |
我今觀眾生類亦復如是， 盡有漏成無漏，心解脫、智慧解脫； |
The same is true for the human beings I am watching today. All those who have outflows will become free from all outflows. Their hearts will be liberated and their wisdom will be liberated. |
生死已 盡，梵行已立，所作已辦，名色知如真。 |
Birth and death have ended, the holy life has been established, everything has been done, and the knowledge of name and form is as real as it is. |
是謂 斯人已至此處，我知涅槃之道，亦知眾生 般涅槃者，皆悉知之。 |
This means that this person has arrived here, I know the way to Nirvana, and I also know that all sentient beings are fully aware of the attainment of Nirvana. |
如來、至真、等正覺有 此之智、無畏、力具，皆悉成就。 |
The Tathagata, the Supreme Realm, and other fully enlightened beings have such wisdom, fearlessness, and power, and they have all been accomplished. |
如來智無有 量，如來能觀過去無限無量不可計事，皆悉 知之。 |
The Tathagata's wisdom is immeasurable. The Tathagata can observe the infinite and immeasurable things in the past and know them all. |
將來現在無限無量皆悉分別。 |
The present and future are infinite and all are differentiated. |
是故，比 丘！當求方便，具足十力、無畏。 |
That’s why, bhikkhu! Seek convenience, possess ten powers, and be fearless. |
如是，比丘！ 當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
50.7 （七） |
50.7 (seven) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「依雪山上有大高 廣之樹，五事長大。 |
"There are tall and wide trees on Mount Yixue, and the five things have grown up. |
云何為五？ |
Why is the cloud five? |
根不移動，皮 極厚大，枝節遠蔭，靡所不覆，葉極茂盛。 |
The roots do not move, the bark is extremely thick and large, the branches are far in the shade and cannot be covered, and the leaves are extremely lush. |
是謂，比丘！依雪山上有此大樹極為俊好。 |
That’s right, bhikkhu! This big tree on Yixue Mountain is extremely handsome. |
今善男子、善女人亦復如是，依豪族之處， 五事長益。 |
Today, good men and good women are like this too. If they rely on the wealthy family, they will benefit from the five things. |
云何為五？ |
Why is the cloud five? |
所謂信長益、戒長益、 聞長益、施長益、慧長益。 |
The so-called belief is long-term, precepts are long-term, hearing is long-term, giving is long-term, and wisdom is long-term. |
是謂，比丘！信善男 子、善女人依豪族家，成就此五事。 |
That’s right, bhikkhu! A virtuous man and a virtuous woman can achieve these five things by relying on a wealthy family. |
是故，比 丘！當求方便，成就信、戒、聞、施、智慧。」 |
That’s why, bhikkhu! You should seek convenience and achieve faith, precepts, hearing, giving, and wisdom. " |
爾時，世 尊便說斯偈： |
At that time, the World Honored One said this verse: |
「猶如雪山樹， 五事功德成， |
"Like a tree in a snow-capped mountain, five deeds of merit are accomplished. |
根皮枝節廣， 陰葉極茂盛。 |
The root bark has wide branches and the shade leaves are extremely lush. |
有信善男子， 五事功德成， |
A man of faith and good deeds will achieve the five meritorious deeds. |
信戒聞惠施， 智慧遂增益。 |
If you believe in the precepts and hear the benefits, your wisdom will increase. |
「如是，比丘！當作是學。」 |
So, bhikkhu! Take it as a lesson. |
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. |
50.8 （八） |
50.8 (eight) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，茂羅破群比丘與諸比丘尼共相 遊處，然諸比丘尼亦復好樂共相遊處。 |
At that time, Maolo broke into a group of bhikkhus and bhikkhunis and went to the place together. However, the bhikshunis also went to the place happily together. |
其 有 人民稱譏茂羅破群比丘者，是時諸比丘尼 極懷瞋恚，愁憂不悅。 |
There was a time when the people ridiculed Maolo Po group of bhikkhus. At that time, the bhikkhunis were extremely angry, worried and unhappy. |
若復有人毀呰諸比 丘尼者，是時破群比丘亦復愁憂不悅。 |
If someone destroys the bhikshunis again, then the group of bhikkhus will also become sad and unhappy again. |
是時， 多眾比丘告破群比丘曰： |
At that time, many bhikkhus came to the group of bhikkhus and said: |
「汝今云何親近 諸比丘尼？ |
"Why are you so close to the bhikkhunis now? |
諸比丘尼亦復與汝交接？」 |
Bhikkhunis also interact with you again? " |
破群報 曰： |
Poqunbao said: |
「我今解如來所說教誡，其有犯婬者，罪 不足言。」 |
I now understand the teachings of the Tathagata. Those who commit adultery are guilty of indescribable crimes. |
眾多比丘復告曰： |
Many monks replied: |
「止！止！比丘！勿作 斯言。 |
"Stop! Stop! Bhikkhu! Don't say such things. |
莫誹謗如來言教，其誹謗如來言教 者，罪咎不少。 |
Do not slander the Tathagata's teachings. Those who slander the Tathagata's teachings will be guilty of a lot of sins. |
又復世尊無數方便說婬之 穢，其有習婬，使無罪者，終無此理。 |
Furthermore, the World-Honored One has countless expedient methods to explain the impurity of sexual intercourse, and those who are accustomed to sexual intercourse and who are not guilty will ultimately have no reason to do so. |
汝今可 捨此惡見，備於長夜受苦無量。」 |
You can give up this evil view now and be prepared for endless suffering in the long night. " |
然此破群 比丘故與交通，而不改其行。 |
However, the bhikkhu who broke away from the group did not change his behavior because of his fellowship with him. |
爾時，眾多比丘 往至世尊所，頭面禮足，而白世尊言： |
At that time, many bhikkhus came to where the Blessed One was, bowed with their heads and faces, and said to the Blessed One: |
「舍衛 城中有一比丘，名曰破群，與諸比丘尼共相 交接，然諸比丘尼亦與破群比丘交接往來。 |
“There is a bhikkhu in the city of Savatthi, named Poqun, who interacts with all the bhikkhunis, and the bhikshunis also interact with the bhikshu Poqun. |
我等往彼勸喻使改其行，然彼二人遂更增 益，不捨此顛倒之見，亦不順正法之業。」 |
We went to them to persuade them to change their behavior, but the two of them gained more and more. They refused to give up their perverse views and did not follow the righteous Dharma. " |
爾 時，世尊告一比丘： |
At that time, the World-Honored One told a bhikkhu: |
「汝往至彼破群比丘所，云： |
"When you go to that group of bhikkhus, they say: |
『如來喚。』 |
"The Tathagata calls. 』 |
」 |
|
爾時，比丘受如來教，即往到破群 比丘所： |
At that time, the bhikkhu received the teachings of the Tathagata and went to the group of bhikkhus: |
「汝當知之，如來喚卿。」 |
You should know that the Tathagata calls you. |
破群比丘聞 彼比丘語，即往到世尊所，頭面禮足，在一面 坐。 |
When the group of bhikkhus heard what the bhikkhu said, they immediately went to where the Blessed One was, bowing their heads, faces, and feet, and sat down on one side. |
爾時，世尊問彼比丘曰： |
At that time, the World-Honored One asked the bhikkhu: |
「汝審親近諸比 丘尼耶？」 |
You are close to the bhikkhunis? |
彼比丘對曰： |
The bhikkhu replied: |
「如是。 |
"That's right. |
世尊！」 |
World Honored One! " |
佛告比丘： |
The Buddha told the bhikkhu: |
「汝為比丘，云何與比丘尼共相交接？ |
"As a bhikkhu, how can you associate with a bhikshuni? |
汝今 是族姓子，剃除鬚髮，著三法衣，以信堅固， 出家學道？」 |
Are you a member of this clan who shaves off your beard and hair, puts on the three dharma robes, strengthens your faith, and becomes a monk to study Taoism? " |
破群比丘白佛言： |
The monk Poqun said to the Buddha: |
「唯然，世尊！我是 族姓子，以信堅固，出家學道。」 |
Yeiran, World Honored One! I am a member of the family name, strong in faith, and became a monk to learn Taoism. |
佛告比丘： |
The Buddha told the bhikkhu: |
「非 汝之法。 |
"It's not your way. |
云何與比丘尼共相交接？」 |
How can I interact with a bhikshuni? " |
破群比丘 白佛言： |
The group of bhikkhus said to the Buddha: |
「我聞如來所說，其習婬者，其罪蓋 不足言。」 |
I have heard the Tathagata say that those who practice sexual immorality will have sins beyond words. |
佛告比丘： |
The Buddha told the bhikkhu: |
「汝愚人！云何說如來習 婬無罪？ |
"You fool! Why do you say that the Tathagata is guilty of sexual immorality? |
我無數方便說婬之穢污，汝今云 何作是語： |
I have countless expedients to talk about the filthiness of obscenity. What do you mean now? |
『如來說婬無罪』？ |
"The Tathagata is not guilty of prostitution"? |
汝好守護口過， 無令長夜恒受其罪。」 |
You are good at guarding the transgressions of your mouth, so that you will not suffer the consequences for a long time. " |
佛告之曰： |
The Buddha told him: |
「汝今且止！ 須吾更問諸比丘。」 |
Stop now! I will ask the monks more. |
爾時，世尊告諸比丘曰： |
At that time, the World-Honored One told the monks: |
「汝等頗聞吾與諸比丘說婬無罪乎？」 |
"Have you heard that I told the monks that sexual intercourse is not sinful?" |
諸比 丘對曰： |
The monks replied: |
「唯然，世尊！不聞如來說婬無罪。 |
"Only, World Honored One! If you don't hear the Tathagata talk about adultery, there is no sin. |
所 以然者，如來無數方便說婬之穢污。 |
Therefore, the Tathagata uses countless expedient methods to describe the impurities of obscenity. |
設言無 罪，此義不然。」 |
Assuming that the words are innocent, this meaning is not the case. " |
佛告諸比丘： |
The Buddha told the monks: |
「善哉！善哉！諸比 丘！如汝所言，我無數方便說婬之穢污。」 |
Excellent! Excellent! Bhikkhus! As you have said, I have countless ways to express the impurities of sexual intercourse. |
爾 時，世尊重告諸比丘曰： |
At that time, the World Honored One told the monks: |
「汝等當知，若有愚 人習於法行，所謂契經、祇夜、偈、授決、因 緣、本末、譬喻、生、方等、未曾有、說、廣普； |
"You should know that if there are fools who are accustomed to the practice of Dharma, the so-called sutras, jiyas, stanzas, judgments, causes and conditions, origin and end, metaphors, births, prescriptions, etc., have never been, said, or widely spread; |
雖 誦斯法，不解其義； |
Although I recite this method, I don’t understand its meaning; |
以不觀察其義，亦不 順從其法，所應順法終不從其行。 |
If you don't observe its meaning, and you don't obey its law, you will end up not following the law. |
所以 誦斯法者，從欲與人共競諍，意計勝負，亦 不自為己有所濟及，彼誦法已，則犯制限。 |
Therefore, those who recite the Dharma only want to compete with others and plan the outcome, and they do not want to benefit themselves. If they have recited the Dharma, they will violate the restrictions. |
猶如有人出彼村落欲求惡蛇，彼若見極 大之蛇，到已，以左手摩抆其尾，然彼蛇 迴頭螫蜇其手，由此緣報，便致命終，此亦 如是，若有愚人翫習其法，十二部經靡不 斟酌，亦不觀察其義。 |
Just like a person who goes out to the village and desires an evil snake. If he sees a very big snake and reaches it, he rubs its tail with his left hand. However, the snake turns back and stings his hand. As a result, it will be fatal. The same is true. There are fools who do not practice the method, and do not consider the twelve sutras, nor do they observe their meaning. |
所以然者，由不究 竟正法義故。 |
This is so because the righteousness of the Dharma is not fully understood. |
「於是，若有善男子將護翫習 其法，契經、祇夜、偈、授決、因緣、本末、譬喻、 生、方等、未曾有、說、廣普； |
"Therefore, if there is a good man who protects the lantern and practices his method, the sutras, jiyas, verses, teachings, causes and conditions, origin and end, parables, births, prescriptions, etc., have never been, said, and widely spread; |
彼人誦此法已，深 解其義； |
That person has recited this Dharma and understands its meaning deeply; |
以解彼深義之法，順從其教，無 所違失，所以誦法者，不以勝負之心，與 彼競諍； |
In order to understand the profound meaning of the Dharma and obey his teachings, there is nothing wrong with it. Therefore, those who recite the Dharma should not compete with him with the intention of winning or losing; |
所以誦習法者，欲自纂修有察 及； |
Therefore, those who recite and practice the Dharma should be aware of it if they want to compile and practice it themselves; |
所以誦法者，果有所願，由此因緣，漸 至涅槃。 |
Therefore, those who recite the Dharma will achieve their aspirations, and through this cause and condition, they will gradually reach Nirvana. |
猶如有人出彼村落，求覓惡蛇。 |
It's like someone going out of that village to look for an evil snake. |
彼 見蛇已，手執鐵鉗，先鑷其頭，後便捉項， 不令動搖； |
When he saw the snake, he held iron pliers in his hand, first plucking its head, and then grabbing its neck to prevent it from moving; |
設彼惡蛇迴尾欲害彼人，終無 所至。 |
Suppose that evil snake turns around and wants to harm that person, but it never ends up. |
所以然者，比丘！由其捉項故！此善 男子亦復如是，誦習、誦讀，靡不周遍，觀 察其義，順從其法，終無違失，漸漸由此因 緣，得至涅槃。 |
So, bhikkhu! It’s because he caught the item! This good man is also like this, reciting and reciting it, observing its meaning, obeying its method, and finally achieving nirvana through this cause and condition. |
所以然者，由其執正法故。 |
The reason for this is that he is enforcing the righteous law. |
是故，諸比丘！其有解吾義者，當念奉行； |
Therefore, monks! Anyone who understands my righteousness should be mindful of it and follow it; |
其 不解者，重來問我。 |
If you don't understand, ask me again. |
如來方今現在，後悔無 益。」 |
The Tathagata is here and now, and it is useless to regret. " |
爾時，佛告諸比丘： |
At that time, the Buddha told the monks: |
「設有比丘在大眾中 而作是說： |
"Suppose a bhikkhu is among the assembly and says: |
『如來所說禁戒，我悉解了，其習婬 者，罪蓋不足言。』 |
"I have fully understood the prohibitions mentioned by the Tathagata. Those who practice sexual immorality have sins that are beyond words." 』 |
彼比丘當語斯比丘： |
That bhikkhu said to bhikkhu: |
『止！ 止！莫作斯言！莫誹謗如來言說斯語，如 來終不說此言。』 |
"end! end! Don't say anything! Do not slander the Tathagata and say such things. The Tathagata will never say such things. 』 |
若此比丘改其所犯者善； |
If this bhikkhu corrects his wrongdoing and does good deeds; |
若不改其行者，復當再三諫之。 |
If he does not change his behavior, he should be admonished again and again. |
設當改者 善，設不改者墮。 |
If you change, you will be good; if you don't, you will fall. |
若復比丘隱匿其事，不 使露現者，諸人皆墮。 |
If a bhikkhu conceals his affairs and does not reveal them, everyone will fall into disgrace. |
是謂，比丘！我之禁戒。」 |
That’s right, bhikkhu! My prohibition. " |
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. |
50.9 （九） |
50.9 (nine) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，生漏梵志往至世尊所，共相問訊，在 一面坐。 |
At that time, Brahma-Zhi, who was born in the world, went to the presence of the Blessed One, asked each other, and sat down on one side. |
爾時，生漏梵志白世尊曰： |
At that time, the Brahmaṇṭhāṇa was born and said to the World-Honored One: |
「為有幾 劫過去？」 |
How many kalpas have passed? |
佛告梵志： |
Buddha told Brahma: |
「過去諸劫不可稱計。」 |
The calamities of the past cannot be calculated. |
梵 志白佛： |
Brahma Zhibai Buddha: |
「為可計數不乎？ |
"You don't care because it can be counted? |
沙門瞿曇恒說三 世。 |
The ascetic Qu Tanheng talked about the third life. |
云何為三？ |
Why is the cloud three? |
所謂過去、將來、現在。 |
The so-called past, future and present. |
沙門瞿曇 亦知過去、當來、現在之世，唯願沙門演說劫 數之義。」 |
The ascetic Qutan also knows the past, the future, and the present world, but he only wishes the ascetic to expound the meaning of the tribulations. " |
佛告梵志： |
Buddha told Brahma: |
「若當我說因此劫，復次此 劫，我既滅度，汝取命終，不知劫數之義。 |
"If I say that this calamity will happen again and again, after I have passed away, you will end your life without knowing the meaning of the calamity. |
所 以然者，如今人壽短促，極壽不過百年。 |
Therefore, life is short nowadays, and life expectancy is no more than a hundred years. |
計 百年中數劫者，我取滅度，汝既命終，終不 知劫數之義。 |
If you count the number of tribulations in a hundred years, I will save you. Once you die, you will never know the meaning of the number of tribulations. |
梵志當知，如來亦有此知，具 足分別劫數，眾生壽命長短，受其苦樂，皆 悉分明。 |
Brahma Zhi should know that the Tathagata also has this knowledge. With the ability to distinguish the number of kalpas, all living beings can clearly understand the length of their life span and their pain and joy. |
今當與汝引譬，智者以譬喻得 解。 |
Now let me give you an example. A wise man can use an example to understand. |
猶如恒沙之數，亦無有限，無有量，不 可計算，過去劫者其數如是。 |
Just like the number of sands of sand, there is no limit, no amount, and cannot be calculated. The number of the past kalpas has been like this. |
不可稱計，不 可籌量。」 |
It cannot be measured or measured. " |
梵志白佛： |
Fanzhi White Buddha: |
「當來劫頗有幾數？」 |
How many calamities are there to come? |
佛 告梵志： |
The Buddha told Brahma: |
「亦恒沙之數，無有齊畔，不可稱 計，非算所及。」 |
The number of sands in Hengsha is not all the same. It cannot be counted and cannot be calculated. |
梵志復問佛： |
Fanzhi asked the Buddha again: |
「頗有現在劫、 成敗劫乎？」 |
Is there a current calamity, a success or failure calamity? |
佛告梵志： |
Buddha told Brahma: |
「有此成劫、敗劫，非 一劫、百劫，猶如器皿在危地，終不安住； |
"There are kalpas of success and catastrophe, not one kalpa or a hundred kalpas, just like a vessel in a dangerous place, never able to settle down; |
設當住者要當顛倒，諸世界方域亦復如是。 |
Suppose those who live there should be turned upside down, and the same is true for all worlds and regions. |
或有劫成，或有劫敗，此數亦復叵計為幾 劫成，為幾劫敗。 |
Some tribulations may be successful, and some tribulations may be defeated. This number is also not calculated as how many kalpas are achieved and how many kalpas are lost. |
所以然者，生死長遠無 有邊際。 |
Therefore, life and death have no limit in the long run. |
眾生以無明結覆蓋，漂浪流滯，從 今世至後世，從後世至今世，長夜受苦 惱，當可厭患去離此惱。 |
Living beings are covered with the knot of ignorance, wandering and stagnant. From this life to the hereafter, from the hereafter to this life, they suffer all night long. They should get rid of this trouble when they are tired of it. |
是故，梵志！當作 是學。」 |
That’s why, Brahma! Think of it as learning. " |
爾時，生漏梵志白世尊言： |
At that time, the Brahmaṇṭṭhāna was born and said: |
「沙門瞿曇！ 甚奇！甚特！知過去當來劫數之義，我今重復 自歸沙門瞿曇！唯願沙門瞿曇聽為優婆 塞，盡其形壽不敢復殺，乃至飲酒。」 |
"Recluse Qutan! How strange! How special! Knowing the meaning of the past and future tribulations, I now return to the recluse Qutan! I only hope that the ascetic Qutan will listen to him as an upasaka, and will not dare to kill again for the rest of his physical life, or even drink alcohol. .” |
爾時，生 漏梵志聞佛所說，歡喜奉行。 |
At that time, the Brahma-like mind was born, and after hearing what the Buddha said, he followed it with joy. |
50.10 （一〇） |
50.10 (10) |
聞如是： |
Heard this: |
一時，佛在羅閱城耆闍崛山中， 與大比丘眾五百人俱。 |
At one time, the Buddha was in the Qijijue Mountain in Luoyue City, together with five hundred great monks. |
爾時，有一異比丘白 世尊言： |
At that time, a strange bhikkhu said to the Blessed One: |
「劫頗有邊際乎？」 |
Is the calamity quite limited? |
佛告比丘： |
The Buddha told the bhikkhu: |
「方便引 譬，然劫數無窮盡，過去久遠，於此賢劫中， 有佛出，號曰俱樓孫至真、等正覺。 |
"For example, the number of kalpas is endless, and long ago, during this virtuous kalpa, a Buddha appeared, named Julousun Zhizhen, and the Enlightened One. |
爾時，此 耆闍崛山更有姓號。 |
At that time, this Qijijue Mountain had more surnames. |
爾時，羅閱城人民之 類，上此耆闍崛山中，四日四夜，行乃徹頂。 |
At that time, the people of Luoyuecheng and others went up to the Qijijue Mountain and spent four days and four nights traveling to the top of the mountain. |
又復，比丘！拘那含牟尼佛時，此耆闍崛山更 有姓號。 |
Again, bhikkhu! At the time of Kunamuni Buddha, this Jijajiushan had a surname. |
爾時，羅閱城人民之類，三日三夜，行 乃至此山頂。 |
At that time, the people of Luo Yue City traveled for three days and three nights to the top of the mountain. |
迦葉如來出現於世，此耆闍崛 山更有姓號。 |
Kassapa Tathagata appeared in the world, and this Jijiyajue Mountain had a surname. |
時，羅閱城人民之類，二日二夜， 行乃至此山頂。 |
At that time, the people of Luo Yue City traveled to the top of the mountain for two days and two nights. |
如我今日釋迦文佛出現 於世，此山名耆闍崛山，須臾之頃乃到此 山頂。 |
If I, Sakyamuni Buddha, appear in the world today, this mountain is called Qijajjue Mountain, and I will reach the top of this mountain in a short while. |
若彌勒如來出現於世，此山亦名耆闍 崛山。 |
If Maitreya Tathagata appears in the world, this mountain will also be called Qijajue Mountain. |
所以然者，諸佛神力咸使出此山 在。 |
Therefore, the divine power of all the Buddhas has come out of this mountain. |
「比丘！當以方便，知劫有衰盡，不可稱 計。 |
"Bhikkhu, you should use expedient means. You know that kalpas will eventually come to an end and cannot be calculated. |
然劫有二種： |
However, there are two types of calamities: |
大劫、小劫。 |
Major tribulations, minor tribulations. |
若於劫中無佛 出世，爾時復有辟支佛出世，此名為小劫。 |
If no Buddha appears during a kalpa, and a Pratyekabuddha appears again at that time, this is called a minor kalpa. |
若如來於劫中出世，爾時彼劫中無有辟 支佛出現於世，此名為大劫。 |
If the Tathagata appears in the world during a kalpa, and no Pratyekabuddha appears in the world during that kalpa, this is called a great kalpa. |
比丘！當以此 方便，知劫數長遠，不可稱計。 |
Bhikkhu! You should use this convenience to know that the calamity is long-term and cannot be measured. |
是故，比丘！當 憶此劫數之義。」 |
That’s why, bhikkhu! Remember the meaning of this calamity. " |
爾時，異比丘聞佛所說，歡 喜奉行。 |
At that time, the foreign bhikkhu heard what the Buddha said and followed it with joy. |
增壹阿含經卷第四十八 |
The Forty-eighth Volume of the Agama Sutra |
51.1 （一） |
51.1 (1) |
增壹阿含經卷第四十九 |
Volume 49 of the Agama Sutra |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「云何，比丘！汝等流 轉生死，經歷苦惱，於中悲號涕泣，淚出為 多耶？ |
"What is this, bhikkhu! How can you be so miserable when you go through life and death, go through suffering, howl and weep, and shed tears? |
為恒水多乎？」 |
Why is there so much water? " |
爾時，比丘前白佛言： |
At that time, the bhikkhu came to the Buddha and said: |
「我等觀察如來所說義，經歷生死，涕泣之 淚，多於恒水。」 |
"When we observe the meaning of the Tathagata's words and experience life and death, we shed more tears than eternal water." |
佛告比丘： |
The Buddha told the bhikkhu: |
「善哉！善哉！諸比丘！ 如汝所說無有異，汝等在生死，淚多於恒 水。 |
"Excellent! Excellent! Bhikkhus! As you said, it is no different. In life and death, you will shed more tears than eternal water. |
所以然者，於生死中亦更父母終亡，於 中墮淚不可稱計。 |
Therefore, in life and death, one's parents will eventually die, and in the midst of death, one will shed tears. |
長夜之中父兄、姊妹、妻 子五親，及諸恩愛，追慕悲泣不可稱計。 |
During the long night, the five relatives, father, brother, sister, wife, and all their love, admired and wept immeasurably. |
是 故，比丘！當厭患生死，去離此法。 |
Yes, bhikkhu! When you are tired of suffering from life and death, leave this dharma. |
如是，比丘！ 當作此學。」 |
So, bhikkhu! Learn this. " |
當說此法時，六十餘比丘漏盡 意解。 |
When this method was explained, more than sixty monks were unable to understand 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. |
51.2 （二） |
51.2 (2) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「云何，比丘！汝等在 生死中，身體毀壞，流血多耶？ |
"Why, bhikkhu! In the midst of life and death, your body is destroyed and you bleed profusely? |
為恒水多乎？」 |
Why is there so much water? " |
爾時，諸比丘白佛言： |
At that time, the monks said to the Buddha: |
「如我等觀察如來所 說者，流血多於恒水。」 |
As we observe what the Tathagata said, there is more blood than eternal water. |
佛告諸比丘： |
The Buddha told the monks: |
「善哉！善 哉！比丘！如汝所言，流血多於恒水。 |
"How good! How good! Bhikkhu! As you said, there is more blood than eternity. |
所以然 者，在生死中，或作牛、羊、猪、犬、鹿、馬、鳥獸，及 餘無數所經歷苦惱，實可厭患，當念捨離。 |
Therefore, in life and death, whether you are an ox, a sheep, a pig, a dog, a deer, a horse, a bird or an animal, and countless others, you will experience suffering. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
爾時，世尊說是法 時，六十餘比丘漏盡意解。 |
At that time, when the Blessed One was explaining this Dharma, more than sixty bhikkhus tried their best to understand 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. |
51.3 （三） |
51.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「當思惟無常想，廣 布無常想，以思惟、廣布無常想，盡斷欲 愛、色愛、無色愛，無明、憍慢皆悉除盡。 |
"Contemplate the thought of impermanence and widely spread the thought of impermanence. By thinking and spreading the thought of impermanence, you should eradicate the love of desire, love of form, and love of formlessness. All ignorance and conceit will be eradicated. |
猶如以 火焚燒草木，永盡無餘。 |
Just like burning vegetation with fire, nothing will remain. |
比丘當知，若思惟 無常想，廣布無常想，盡斷三界愛著。 |
Bhikkhus, you should know that if you think about impermanence and spread the thought of impermanence widely, you will completely cut off the love in the three realms. |
「昔有 國王名曰清淨音響，統領閻浮地，有八萬 四千城郭，有八萬四千大臣，有八萬四千宮 人婇女，一一婇女各有四侍人。 |
"In the past there was a king named Pure Sound who ruled the land of Jambudvipa. He had 84,000 cities, 84,000 ministers, and 84,000 palace servants and maids. Each of the maidens had four attendants. |
爾時，音響 聖王無有子息。 |
At that time, the Holy King of Sound had no children. |
時，彼大王便作是念： |
At that time, the great king thought as follows: |
『吾今 領此國界，以法治化，無有枉理，然我今日 亦無繼嗣，設我終後，門族斷滅。』 |
"It is not unreasonable for me to lead this country and rule it by law. However, I have no heirs today. If I die, my family will be wiped out." 』 |
時，彼國王以 息因緣故，自歸諸天、龍、神、日、月、星辰，自歸釋、 梵、四天王、山神、樹神，下及藥草果神，願求 福，使我生息。 |
At that time, that king returned to the heavens, dragons, gods, sun, moon, and stars due to the cause of his death. He returned to the Buddha, Brahma, the four heavenly kings, the mountain gods, the tree gods, and to the gods of herbs and fruits. May I pray for blessings and help me to live and breathe. . |
「爾時，三十三天有一天子，名 曰須菩提，命將欲終，有五應瑞自然逼己。 |
"At that time, on the thirty-third day, there was a son named Subhuti. His life was about to end, and five auspicious signs came to him naturally. |
云何為五？ |
Why is the cloud five? |
又此諸天華終不萎，此天子華 冠自萎； |
Moreover, these heavenly flowers will never wither, and this emperor's flower crown will wither on its own; |
是時，諸天衣無垢坋，爾時 此 天子衣 生垢坋； |
At that time, the clothes of the heavens were free from dirt and stains. At that time, the clothes of the Son of Heaven were stained and stained; |
且三十三天身體香潔，光明徹照， 爾時彼天子身體臭處，不可親近； |
And on the thirty-third day, the body is fragrant and clean, and the light shines brightly. At that time, the smelly parts of the body of the emperor cannot be approached; |
又且三十 三天恒有玉女，前後圍繞作倡伎樂，五欲自 恣，爾時彼天子命將欲終，玉女離散； |
Moreover, for thirty-three days, there will always be jade girls, surrounding them in front and behind, performing music and playing music, allowing the five desires to be indulged. At that time, the emperor's destiny will end, and the jade girls will be separated. |
又且三 十三天有自然之座，四尺入地，設天子起 座，離地四尺，然此天子命將欲終，不樂本 座。 |
Moreover, on the thirty-third day, there is a natural seat, four feet into the ground. Suppose the emperor rises from his seat, four feet above the ground. However, the emperor's life will end, and he will not be happy in this seat. |
是謂五瑞應自然逼己。 |
This means that the five auspicious signs should naturally force oneself. |
「時，須菩提天 子以有此瑞應，爾時釋提桓因告一天子 曰： |
"At that time, Emperor Subhuti responded with this auspicious response. At that time, Shiti Huanyin told the emperor: |
『汝今往至閻浮地，語音響王曰： |
"Now that you have arrived at Jambudvipa, you heard the king say: |
「釋提桓 因致敬無量，興居輕利，遊步康強。 |
"Shi Tihuan, because of his immeasurable tribute, prospered and lived with ease, and traveled with prosperity. |
閻浮地 無有德之人與王作息，但今三十三天有 天子，名曰須菩提，今有五瑞應自然逼己， 必當降神 與 王作息。 |
In the land of Jambudvipa, no virtuous person lives and rests with the king. However, in the thirty-three days, there is a son of heaven named Subhuti. Now there are five auspicious signs that will naturally force him to live and rest with the king. |
雖爾，年壯盛時必 當出家學道，修無上梵行。」 |
Even so, when you are in your prime, you must become a monk, study Taoism, and practice the supreme holy life. " |
』諸天對曰： |
” The gods said to each other: |
『如是， 天王，受天王教。』 |
“In this way, O Heavenly King, be taught by the Heavenly King. 』 |
猶如力士屈申臂頃，從 三十三天沒，來至閻浮地。 |
Just like a strong man bending his arms, he arrived at Jambudvipa from the thirty-third day. |
「爾時，音響大王 在高樓上，及持蓋一人。 |
"At that time, the sound king was on a high building with a man holding a lid. |
是時，彼天在樓上虛 空中，告王曰： |
At that time, the sky was upstairs in the sky and told the king: |
『釋提桓因致敬無量，遊步康 強，興居輕利。 |
Because of Shi Tihuan's immeasurable tribute, he is prosperous and prosperous, and his residence is light and profitable. |
閻浮地無有德之人與王作 息，今三十三天有天子名須菩提，今有五 瑞應以逼於己，當降神下應與王作息。 |
There is no virtuous person in Jambudvipa who can rest with the king. Today, in the thirty-three days, there is a son of heaven named Subhuti. Now there are five auspicious things that should be forced upon him. He should descend from the gods to rest with the king. |
但年壯盛時必當出家學道，修無上梵行。』 |
But when you are in your prime, you must become a monk, learn Taoism, and practice the supreme holy life. 』 |
時，音響王聞此語已，歡喜踊躍，不能自勝， 即報天曰： |
At that time, when the King of Sound heard these words, he jumped for joy and couldn't help himself. He reported to heaven and said: |
『今來所告，甚過大幸，但降神與 我作息，欲求出家，終不違逆。』 |
"What I have told you now is more than a great blessing, but the spirit has guided me in my daily routine and my desire to become a monk, and I will never disobey it." 』 |
是時，彼天還 至釋提桓因所，即白天王： |
At that time, the heaven returned to Shi Tihuan Yin, the king of the day: |
『音響王者甚愛 所白，音響王言： |
"The King of Sounds loves him very much. As he said, the King of Sounds said: |
「但使降神，欲出家者終 不違逆。」 |
But those who want to become a monk will not disobey if the gods are sent to them. |
』 |
』 |
「時，釋提桓因便往至須菩提天子所， 語須菩提天子言： |
"At that time, Shiti Huanyin went to Emperor Subhuti and said to Emperor Subhuti: |
『汝今發誓願生音響人 王宮中。 |
You swear now that you will give birth to a sonorous person in the palace. |
所以然者，音響人王無有子息， 恒以正法治化，汝昔有福，造眾功德，今應 降神生彼宮中。』 |
Therefore, it is true that the King of Sounds has no children and has always been governed by the righteous law. You were blessed in the past and made many meritorious deeds. Now you should be born in that palace. 』 |
須菩提天子曰： |
Emperor Subhuti said: |
『止！止！天王！ 我不樂願生人王宮中，意欲出家學道，在 王宮者學道甚難。』 |
"end! end! King of Heaven! I don't want to be born in a royal palace. I want to become a monk and learn Taoism. It is very difficult for people to learn Taoism in a royal palace. 』 |
釋提桓因告曰： |
Shi Tihuan said: |
『汝但發願 生彼王宮中。 |
You have made a wish to be born in that palace. |
我當將護，令汝出家學道。』 |
I will protect you and make you become a monk and learn Taoism. 』 |
比 丘當知，爾時，須菩提天子即發誓願生王 宮中。 |
Bhikkhus, you should know that at that moment, Emperor Subhuti vowed to be born in the royal palace. |
「是時，音響人王與第一夫人，共相交 接，覺身懷妊。 |
"At that time, the King of Speakers and the First Lady were having sex together and realized that they were pregnant. |
是時，夫人白音響王曰： |
At that time, Madame Baiyin heard the king and said: |
『大 王當知，我今覺身懷妊。』 |
"Your Majesty, you should know that I feel pregnant now." 』 |
時王聞已，踊躍歡 喜，不能自勝，更以殊特布好坐具，食以甘 美如王無異。 |
When the king heard about it, he jumped for joy and couldn't help himself. He even made a special seat and ate food as delicious as the king. |
是時，夫人經八、九月生一 男兒，極為端正，顏貌奇特，世之希有。 |
At that time, my wife gave birth to a son in the eighth or ninth month of the lunar calendar. He was extremely upright and had a unique appearance, which was rare in the world. |
時，音 響王召諸外道梵志群臣使令占相，以此 因緣本末，具向諸相師說。 |
At that time, the King of Sounds summoned all the heretic Brahma ministers and envoys to divine fortune-telling, and based on this cause and effect, he explained it to all fortune-tellers. |
諸婆羅門報曰： |
The Brahmins reported: |
『唯願大王當察此理！今生太子世之殊特， 昔為天子名須菩提，今尋前號名須菩 提。』 |
"I only hope that your Majesty will understand this!" This prince's life is special. In the past, he was named Subhuti as the emperor, but now he is named Subhuti. 』 |
時諸相師立姓號已，各從座起而 去。 |
At that time, all the physiognomists had already given their names, and each stood up from his seat and left. |
「時，王子須菩提為王所敬重，未曾離 目前。 |
"At that time, Prince Subhuti was respected by the king and never left his presence. |
是時，音響王便作是念： |
At that time, the King of Sounds thought as follows: |
『我昔日已 來無有子息，緣子息故，禱謝諸天，使有 一子，經歷爾許時，今方生子； |
"In the past, I no longer had a son, but because I had a son, I prayed and thanked the heavens for giving me a son. After a long time, I gave birth to a son now; |
然天帝所 記，當出家學道。 |
However, the Emperor of Heaven recorded that he should become a monk and learn Taoism. |
我今要設巧便，使不出 家學道。』 |
I am going to devise a clever way to avoid leaving home to learn Taoism. 』 |
是時，音響王為太子故，設三時 宮殿； |
At that time, King Yingying was the crown prince and built a three-hour palace; |
寒時設溫殿，熱時設涼殿，不寒不熱 時設適時宮殿。 |
When it is cold, a warm palace is built, when it is hot, a cool palace is built, and when it is neither cold nor hot, a palace at the right time is built. |
與設四種宮女居處，第一 宮有六萬婇女，第二有六萬婇女，第三有 六萬婇女，第四有六萬婇女，各有侍從四 人，作轉關坐具，令彼太子於上而臥。 |
There are four kinds of residences for the palace ladies. The first palace has 60,000 palace maids, the second palace has 60,000 palace girls, the third palace has 60,000 palace girls, and the fourth palace has 60,000 palace girls. Each palace has four attendants to serve as transfers. Make the prince lie down on the seat. |
若須 菩提王子意欲在前遊戲，是時諸婇女輒在 前立，是時彼座具隨身迴轉，前有六萬婇 女及侍者有四； |
If Prince Bodhi wants to play in front of him, all the slave girls will stand in front of him. Then the seat will turn around with him. There will be sixty thousand slave girls and four attendants in front of him. |
若彼意欲在後遊戲，是時 座床輒隨身迴轉； |
If he wants to play behind him, he will turn around on his bed at that time; |
若復欲與諸婇女共相 娛樂，是時座具隨身迴轉，使王子須菩提 意在五欲，不樂出家。 |
If you want to have fun with the maidens again, then the seat will be turned around with you, so that Prince Subhuti will focus on the five desires and will not be happy to become a monk. |
「是時，釋提桓因夜半 非人之時，便往至王子須菩提所，在虛空 中告須菩提王子曰： |
"At that time, Shitihuan went to Prince Subhuti's house in the middle of the night because he was not a human being, and told Prince Subhuti in the sky: |
『王子！昔日豈不作是 念乎： |
"prince! Didn’t you do this in the past? Think about it: |
「若我在家年壯盛時，當出家學道。」 |
If I am in my prime at home, I should become a monk and learn the Tao. |
今 日何故在五欲中而自娛樂？ |
Why do you entertain yourself among the five desires today? |
意不復願出 家學道乎？ |
Are you no longer willing to become a monk and learn Taoism? |
然我亦有斯言： |
But I also have this to say: |
「勸樂王子使出 家學道。」 |
I urge Prince Le to become a monk and learn Taoism. |
今正是時，設不出家學道者，後悔 無益！』釋提桓因說斯語已，便退而去。 |
Now is the time. If you don’t become a monk and learn Taoism, it will be useless to regret it! ” Shi Tihuan retreated after saying these words. |
「時，王 子須菩提在宮人中便生此念： |
"At that time, Prince Subhuti was in the palace and had this thought: |
『音響王者， 已與我作愛欲羅網，因緣此愛欲羅網 故，不得出家學道。 |
King of Sound, you have made a snare of desire with me. Because of this snare of desire, I cannot leave home to learn the Tao. |
我今可斷此羅網，不 與穢濁所拘牽，以信堅固，出家學道，在 空靜之處，勤學經業，使令日新。』 |
I can now cut off this snare and not be tied down by the filth. I will be strong in faith and become a monk to learn the Tao. I will study the scriptures diligently in a quiet and empty place so that my order will be renewed day by day. 』 |
「是時，王子 須菩提重作是念： |
"At that time, Prince Subhuti thought again: |
『音響父王有此六萬婇 女前後圍繞，我今當觀察頗有斯理在世 永存乎？』 |
"My father, the King of Sound, is surrounded by sixty thousand girls. I should observe that he is quite sensible now. Will he last forever?" 』 |
爾時，王子須菩提遍觀宮裏，無有 女人久存世者。 |
At that time, Prince Subhuti looked around the palace, but no woman had survived for a long time. |
「時須菩提復作是念： |
"Subhuti then thought again: |
『我 今何故觀於外物？ |
Why should I look at external objects now? |
當觀身內因緣所起。 |
Observe the origin of causes and conditions within the body. |
今 此身中頗有髮、毛、爪、齒、骨、髓之屬，久存於 世乎？』 |
Now, this body has hair, hair, claws, teeth, bones, marrow and other attributes. How long has it existed in the world? 』 |
從頭至足觀三十六物污露不淨。 |
Observe thirty-six things from head to foot that are dirty and impure. |
然自觀察無一可貪，亦無真實，幻偽非真， 皆歸於空，不久存於世。 |
However, from self-observation, there is nothing to be greedy for, and there is no reality. Illusion and falsehood are not real. They all return to emptiness and will not exist in the world for a long time. |
「是時，王子須菩 提復作是念： |
"At that time, Prince Subhuti thought again: |
『我今當斷此羅網，出家學道。』 |
"I will cut off this snare now and become a monk and learn the Tao." 』 |
是時，須菩提觀此五受陰身，所謂此色苦， 此色習，此色滅，此色出要； |
At that time, Subhuti observed the five-feeling yin body, which is called the suffering of color, the habit of color, the cessation of color, and the emergence of color. |
痛、想、行、識苦，識 習，識滅，識出要。 |
Pain, thought, action, awareness of pain, awareness of habit, awareness of cessation, recognition of key points. |
爾時，觀此五陰身已，所謂 習法皆是盡法，即於座上得辟支佛。 |
At that time, observing these five yin bodies, the so-called practice of Dharma is all the Dharma, and I will find Pratyekabuddha on the throne. |
「時，須 菩提辟支佛以覺成佛，便說斯偈： |
"At that time, Subhuti Pratyekabuddha attained enlightenment and became a Buddha, and he said this verse: |
「『欲我知汝本， 意以思想生， |
"'If I want to know your true nature, my thoughts are born from my thoughts. |
我不思想汝， 則汝而不有。』 |
If I don’t think about you, then you don’t exist. 』 |
「是時，辟支佛說此偈已，飛在虛空而去。 |
"At that time, Pratyekabuddha finished speaking this verse and flew away in the sky. |
在 一山中，獨在樹下，於無餘涅槃界而般涅 槃。 |
In a mountain, alone under a tree, I attained parinirvana in the realm of nirvana without residue. |
「爾時，音響王告傍臣曰： |
"At that time, the King of Sounds told his ministers: |
『汝往觀須菩提 宮內，王子為寤寐安隱乎？』 |
"You go and observe Subhuti. In the palace, is the prince sleeping peacefully?" 』 |
爾時，大臣受王 教令，即往至王子宮內，然所寢內室門戶 牢固。 |
At that time, the minister received the king's order and went to the king's palace. However, the door of the inner room where he slept was firmly secured. |
時彼大臣還至王所，前白王言： |
At that time, the minister returned to the king's residence and said to the king: |
『王子 寤寐安隱，門戶牢固。』 |
"Prince, you sleep peacefully and peacefully, and your door is strong." 』 |
時王再三問： |
The King of Time asked again and again: |
『汝往看王 子為善眠乎？』 |
"You go and see the prince sleeping well?" 』 |
爾時，彼臣復至宮門，然門戶 牢固。 |
At that time, the minister came back to the palace gate, but the gate was strong. |
復往白王： |
Return to the White King: |
『王子在宮眠寐不覺，門 戶牢固，至今不開。』 |
"The prince is sleeping in the palace. The door is secure and has not been opened yet." 』 |
時音響王復作是念： |
At that time, the King of Sound again thought: |
『我息王子少時猶不眠寐，何況今日年壯盛 時有眠寐乎？ |
"When I was a young prince, I still couldn't sleep. How much more can I sleep now when I am in my prime?" |
宜自往看知子吉凶，我子將 不得疾病也？』 |
Is it better to go and see if your son is good or bad? Will my son be free from diseases? 』 |
「是時，音響王即往至須菩提 宮內，至門外立告一人曰： |
"At that time, the King of Sound went to Subhuti's palace, went to the door and told someone: |
『汝今施梯踰墻 入內與吾開門。』 |
"Now you run up the ladder over the wall and come in. Open the door to me." 』 |
彼人受王教勅，即施梯 踰墻入內與王開門。 |
Following the king's instructions, the man climbed over the wall using a ladder and opened the door to the king. |
時王入內觀內宮中， 所臥床空，不見王子； |
At that time, the king entered the inner palace and found that the bed he was lying on was empty, but he did not see the prince. |
不見已，告婇女曰： |
When he was gone, he told the girl: |
『王子須菩提今為所在？』 |
"Where is Prince Subhuti now?" 』 |
諸婇女曰： |
The girls said: |
『我等亦不 知王子所在。』 |
"We don't know where the prince is either. 』 |
時音響王聞斯語已，自投 乎地，良久乃穌。 |
At that time, the King of Sound heard these words and threw himself to the ground. After a long time, he was Jesus. |
是時，音響王告群臣曰： |
At that time, the King of Sound told his ministers: |
『我息小時猶生斯念： |
"When I take a breath, I still think about it: |
「設我長大，當剃除鬚 髮，著三法衣，以信堅固，出家學道。」 |
When I grow up, I should shave off my beard and hair, put on the three dharma robes, strengthen my faith, and become a monk and learn the Tao. |
然今王 子必當捨我出家學道，汝等各各四面求 索王子竟為所在？』 |
However, now that the prince must abandon me to become a monk and study Taoism, you will each look around for where the prince is? 』 |
即時，群臣乘駕流馳，處處 求索。 |
Immediately, the officials were riding around, searching everywhere. |
「爾時，有臣逕往至彼山中，中道復 作是念： |
"At that time, some ministers went to the mountain and thought again in the middle way: |
『若王子須菩提出家學道者，必當在 此學道。』 |
"If Prince Subhuti wants to learn Taoism from home, he must learn Taoism here." 』 |
爾時，大臣遙見王子須菩提在一 樹下，結加趺坐。 |
At that time, the minister saw Prince Subhuti sitting in a knot under a tree in the distance. |
時臣便生斯念： |
The minister then thought: |
『此是王子 須菩提。』 |
"This is Prince Subhuti. 』 |
熟視察之，還詣王所，前白王言： |
After he was familiar with it and inspected it, he returned to the king's office and went to the king's house and said: |
『王 子須菩提近在山中樹下，結加趺坐。』 |
"Prince Subhuti was sitting close by under a tree in the mountain. 』 |
時音響 王聞斯語已，即往至彼山中，遙見須菩提 在山樹下，結加趺坐，復自投于地： |
At that time, after the king heard these words, he went to the mountain and saw Subhuti in the distance sitting in a knot under a mountain tree, and then threw himself on the ground: |
『我息 昔日自誓願曰： |
"I will rest in the past and vowed to myself: |
「設我向二十，當出家學道。」 |
Suppose I turn twenty and become a monk and learn Taoism. |
今將不誤。 |
It will be correct today. |
又且天告我言： |
And God told me: |
「汝子必當學道。」 |
You must learn the Tao. |
』 時音響王直前語須菩提曰： |
’ At that time, the King of Sound spoke directly to Subhuti and said: |
『汝今何故捨我 出家學道。』 |
"Why are you abandoning me now to become a monk and study Taoism?" 』 |
時辟支佛默然不對。 |
At that time, Pratyekabuddha remained silent. |
王復告曰： |
Wang Fu told: |
『汝 母極懷愁憂，須見汝乃食。 |
Your mother is extremely worried, and she needs to eat when she sees you. |
時起詣宮。』 |
At that time, I got up from the palace. 』 |
時 辟支佛不言不語默然而住。 |
At that time, Pratyekabuddha remained silent without saying a word. |
「時音響王即前 捉手，亦不動搖。 |
"At that time, the King of Sound came forward to catch his hand, but he did not waver. |
王復告群臣曰： |
The king told his ministers again: |
『王子今日 已取命終，釋提桓因先來告我： |
"The prince has died today, and Shi Tihuan came to tell me first: |
「汝應得息， 但當出家學道。」 |
You deserve to have some rest, but you should become a monk and learn the Tao. |
然今王子已出家學道，今 輿此舍利，詣王國界，當蛇旬之時。』 |
However, now that the prince has become a monk and studied Taoism, he will take this relic and visit it at the boundary of the kingdom at the time of the tenth day of the snake. 』 |
「彼山 中諸神祇，現半身白王曰： |
"The gods in that mountain appeared half-length to the white king and said: |
『此是辟支佛，非 是王子； |
"This is a Pratyekabuddha, not a prince; |
蛇旬舍利法，不如王子法。 |
The Snake Xun Relic Method is not as good as the Prince Method. |
所以 然者，我是過去諸佛弟子，諸佛亦有此教。 |
Therefore, I am a disciple of all the Buddhas in the past, and all the Buddhas also had this teaching. |
世有四人應與起偷婆。 |
There are four people in this world who should steal their wives. |
云何為四？ |
Why is the cloud four? |
如來、至 真、等正覺應起偷婆； |
The Tathagata, the Supreme Realm, and other enlightened beings should rise up to steal the mother-in-law; |
辟支佛應起偷婆； |
The Pratyekabuddha should arise and steal the mother-in-law; |
如 來弟子漏盡阿羅漢應起偷婆，當蛇旬轉 輪聖王身時，蛇旬如來、辟支佛身，亦復如 是。』 |
The Tathagata's disciples, Arhats, should rise up to steal the mother-in-law. When the Snake-hundred Buddha turns around in the body of the Holy King, the Snake-hundred Tathagata and the Pratyekabuddha will do the same again. 』 |
「爾時，音響王復語天曰： |
"At that time, the King of Sounds spoke to heaven again and said: |
『當云何供養蛇 旬轉輪王身？』 |
"Why should I offer the body of the Snake Chakravartin King?" 』 |
樹神報曰： |
The tree god reported: |
『轉輪聖王與作鐵 槨，盛滿香油，沐浴轉輪聖王身，以白淨劫 波育衣，纏裹其身，復以綵畫之衣而覆其 上，而著槨中，復以鐵蓋而蓋其上，處處 施釘，復以百張白疊而裹其槨，以種種 雜香積在乎地，以鐵槨安著其中，七日七 夜之中，華香供養，懸繒、幡蓋，作倡伎樂。 |
"The Wheel-turning Holy King made an iron coffin, filled it with fragrant oil, bathed the Wheel-turning Holy King's body, wrapped his body in white pure Kalpa robes, and covered it with colored clothes, and placed it in the coffin. Cover it with an iron cover, nail it everywhere, and wrap it with a hundred white sheets. All kinds of mixed incense are accumulated on the ground, and the iron coffin is placed in it. For seven days and seven nights, flowers and incense are offered as offerings, and the bamboo basket is hung. , flags and covers, and music. |
過 七日後，復取王身而蛇旬之，以取舍 利，蛇旬復經七日七夜不絕，於四徼道 中而起偷婆，復以香華、幡蓋種種供養。 |
After seven days, the king's body is taken back and the snake Xun is placed on it to collect the relics. The Snake Xun is repeated for seven days and seven nights without stopping. He rises up and steals the mother-in-law in the four paths, and again covers the incense flowers and flags with all kinds of offerings. |
大 王當知，供養轉輪聖王舍利，其事如是； |
Your Majesty, you should know that this is what happens when you offer the relics of the Holy Wheel-turning King; |
諸 佛如來、辟支佛、阿羅漢亦復如是。』 |
The same is true for all Buddhas Tathagata, Pratyekabuddhas, and Arhats. 』 |
「時音響王 語彼天曰： |
"The king of sound at that time spoke to that heaven and said: |
『以何因緣供養轉輪聖王身？ |
What are the causes and conditions for making offerings to the body of the Holy Wheel-turning King? |
以 何因緣供養佛、辟支佛、阿羅漢身？』 |
What are the causes and conditions for making offerings to the bodies of Buddhas, Pratyekabuddhas, and Arhats? 』 |
天報王 曰： |
King Tian Bao said: |
『轉輪聖王以法王治，自不殺生，復教他 人使不行殺； |
“The wheel-turning sage king rules with the Dharma King, he himself does not kill, and he teaches others so that they do not kill; |
自不與不取，復教他人使 不竊盜； |
If you don’t take anything from yourself, teach others not to steal; |
己不婬妷，復教他人不犯他妻； |
If you do not commit adultery yourself, you will teach others not to commit adultery against their wives; |
己不妄言、綺語、惡口、兩舌鬪亂彼此、嫉妬、恚、 癡，己意專正，恒行正見，亦使他人習其正 見。 |
He refrains from lying, idle talk, harsh words, quarreling with each other, jealousy, hatred, and delusion. His own mind is single-minded, he always practices right views, and he also makes others accustomed to his right views. |
是謂，大王！由此因緣，轉輪聖王應起偷 婆。』 |
That’s right, Your Majesty! Due to this reason, the Holy King of Chakravartin should steal his mother-in-law. 』 |
「王問天曰： |
"Wang Wentian said: |
『復以何因緣漏盡阿羅漢應 起偷婆？』 |
"Why should an Arhat commit the crime of stealing his mother-in-law?" 』 |
天報王曰： |
King Tian Bao said: |
『漏盡阿羅漢比丘欲愛 已盡，瞋恚、愚癡已除，已度有至無為，是 世間良祐福田，由此因緣，漏盡阿羅漢應 起偷婆。』 |
"The desires and desires of the Bhikkhu, the Arahant, have been exhausted, the anger, hatred and ignorance have been eradicated, and he has transcended existence to inaction. This is the field of good blessings in the world. Due to this cause and effect, the Arahant, the Arahant, should have the opportunity to steal his mother-in-law. 』 |
「王復問曰： |
"Wang Fu asked: |
『以何因緣辟支佛應起 偷婆？』 |
"What is the reason why Pratyekabuddha should rise up to steal a mother-in-law?" 』 |
天報王曰： |
King Tian Bao said: |
『辟支佛者無師自覺，出世甚 難，得現法報，脫於惡趣，令人生天上，由 此因緣，辟支佛應起偷婆。』 |
"It is very difficult for a Pratyekabuddha to be reborn in this world without having a teacher to realize himself. He can obtain the reward of the Dharma and escape from the evil realms, and is reborn in the heaven. Due to this reason, the Pratyekabuddha should be born as a thief." 』 |
「王復問曰： |
"Wang Fu asked: |
『以何 因緣如來應起偷婆？』 |
"Why should the Tathagata rise up to steal his mother-in-law?" 』 |
天報王曰： |
King Tian Bao said: |
『如來十力具 足，此十力者非聲聞、辟支佛所能及逮，轉 輪聖王所不能及，世間群萌所不能及 也。 |
"The Tathagata's ten powers are sufficient. These ten powers are beyond the reach of the Sravakas and Pratyekabuddhas, the wheel-turning sage kings, and the people in the world. |
如來四無所畏在大眾中，能師子吼轉於 梵輪。 |
The four fearless Tathagatas are among the crowd, and the capable master roars and turns on the Brahma wheel. |
如來不度者度，不脫者脫，不般涅槃 者令般涅槃，無救護者與作覆蔭，盲者作 眼目，與諸疾病作大醫王，天及世人、魔、 若魔天，靡不宗奉，可敬可貴，迴於惡趣 令至善處。 |
The Tathagata saves those who are not saved, and liberates those who are not liberated. He makes those who do not achieve parinirvana achieve parinirvana. He serves as a covering for those who have no rescuers. He serves as a covering for those who are blind. He serves as a great healer for all diseases. The gods and humans, demons, and demons are like gods. No sects, respectable and valuable, return to the bad realm and lead to the best place. |
是謂，大王！由此因緣，如來應起 偷婆。 |
That’s right, Your Majesty! Due to this cause and condition, the Tathagata should arise to steal his mother-in-law. |
是謂，大王！由此因緣本末，四種之人應 起偷婆。』 |
That’s right, Your Majesty! Due to this, the four types of people should be able to steal their wives. 』 |
爾時，音響王語彼天曰： |
At that time, the King of Sounds spoke to that heaven and said: |
『善哉！善哉！ 神天！我今受汝教，令供養此舍利，當如 供養辟支佛。』 |
"How good!" How good! God! I am now taught by you to offer this relic as an offering to a Pratyekabuddha. 』 |
「爾時，音響王告諸人曰： |
"At that time, the King of Sounds told everyone: |
『汝等 各輿須菩提辟支佛舍利往王國界。』 |
"You all, please take the relics of Subhuti Pratyekabuddha to the kingdom." 』 |
群臣 聞王教已，臥著金床，輿詣國界。 |
After hearing the king's teachings, the ministers lay on golden beds and visited the borders of the country. |
是時，音 響王即勅使作鐵槨，盛滿香油，沐浴辟支 佛身，以劫波育衣纏裹其身，復以雜綵好 衣，而覆其上，安處鐵槨中，復以鐵蓋而蓋 其上，處處安釘，極令牢固，以百張白疊 而覆其上，取種種好香以辟支佛身而著 其中，七日七夜香華供養； |
At that time, the King of Sounds ordered an iron coffin to be made, filled it with fragrant oil, bathed the body of Pratyekabuddha, wrapped him in Kalpayu robes, covered him with fine clothes of various colors, and placed them in the iron coffin. Then cover it with an iron cover, fix nails everywhere to make it very strong, fold it with a hundred white sheets, take all kinds of good incense and place it on the body of Pratyekabuddha, and make offerings of incense flowers for seven days and seven nights; |
過七日後，蛇旬 辟支佛舍利，復供養七日作倡伎樂，於四 衢道頭起一偷婆，後以香華、繒綵、幡蓋，作 倡伎樂而供養之。 |
After seven days, Snake Ten Pratyekabuddha's relics were offered to him for another seven days, and he raised a thief at the head of the four thoroughfares. He then covered them with fragrant flowers, colorful silk banners, and flags, and made offerings to them. |
「比丘當知，其有眾生恭 敬供養辟支佛舍利者，命終之後即生三十 三天上，其有眾生思惟無常之想，迴三惡 趣，生天人中。 |
"Bhikkhus, you should know that there are sentient beings who respectfully offer the relics of Pratyekabuddhas and will be reborn in the thirty-three heavens after their death. There will be sentient beings who think about impermanence and return to the three lower realms and be reborn among gods and humans. |
諸比丘！汝等莫作斯觀。 |
Monks! Don't think so. |
爾時 音響王者，豈異人乎？ |
At that time, the king of sound, how could he be different? |
則我身是。 |
Then I am. |
其思惟無 常想者，多所饒益。 |
Those who do not think about it often will benefit a lot. |
我今觀此義已，告諸比 丘，當思惟無常想，廣布無常想。 |
Now that I have considered this meaning, I tell all monks to meditate on the thought of impermanence and widely spread the thought of impermanence. |
以思惟 無常之想，便欲愛、色愛、無色愛盡斷，無 明、憍慢永無遺餘，猶如以火焚燒草木、高 好講堂窓牖門間。 |
By contemplating the thought of impermanence, sensual love, color love, and colorless love will be completely cut off, and ignorance and arrogance will never remain, just like burning grass and trees with fire and opening the door of a high lecture hall. |
比丘！思惟無常想亦復 如是，盡斷欲愛、色愛、無色愛，永無遺餘。 |
Bhikkhu! Think about impermanence and think about it again. In this way, you can completely cut off sensual love, sexual love, and colorless love, and there will never be anything left. |
是 故，比丘！當盡心意，無令違失。」 |
Yes, bhikkhu! Do your best and never disobey orders. " |
當說斯法 時，於彼座上六十餘比丘漏盡意解。 |
When the Dharma was being explained, more than sixty bhikkhus sitting on that seat were trying to understand it. |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
51.4 （四） |
51.4 (four) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「若比丘、比丘尼心五 弊而不斷，不除心五結，彼比丘、比丘尼 日夜於善法減而無增益。 |
"If a bhikkhu or bhikshuni has the five evils in their mind and continues to do so, and does not eliminate the five fetters in their mind, then the bhikkhu or bhikshuni will reduce their good deeds day and night without increasing them. |
云何心五弊 而不斷？ |
Why do you care about the five shortcomings and continue to do so? |
於是，比丘！有狐疑心於如來所， 亦不解脫，亦不入其正法，彼人心不在諷 誦，是謂斯比丘心弊不斷。 |
So, bhikkhu! Those who are suspicious of the Tathagata will not be liberated and will not enter into his true Dharma. His mind is no longer filled with irony. This means that Bhikkhu's mind is constantly plagued by evil. |
「復次，比丘！有 疑心於正法，亦不解脫，亦不入其正法，彼 人亦不諷誦，是謂斯人心弊不斷。 |
"Again, Bhikkhu! Those who have doubts about the true Dharma will not be liberated, nor will they enter into its true Dharma. They will not recite it either. This means that their hearts are constantly plagued by evil. |
「復次， 比丘！有疑心於聖眾，亦不解脫，亦不施意 向和合眾，亦復不在道品法中，是謂斯比 丘心弊不斷。 |
"Again, bhikkhu! If he has doubts about the saints, he will not be liberated, he will not show his intention and unite with the people, and he will no longer be in the Tao and Dharma. This means that this bhikkhu has constant evil in his mind. |
「復次，比丘！犯於禁戒，不自悔 過，彼比丘已犯禁戒，不自改悔，亦不施心 在道品之中，是謂斯比丘心弊不斷。 |
"Again, Bhikkhu! He who breaks the precepts and does not repent of himself. That bhikkhu has already broken the precepts and does not repent of himself and does not devote his mind to the path. This means that the bhikkhu's mind is constantly evil. |
「復 次，比丘！心意不定而修梵行： |
"Again, bhikkhu! If your mind is uncertain, you practice the holy life: |
『我以此梵行 之德，生於天上，若諸神祇。』 |
"With this virtue of my holy life, I was born in the heavens like gods." 』 |
然彼比丘以此 心行修於梵行，心不專在道品之中； |
However, that bhikkhu cultivates the holy life with this mind, and his mind is not focused on the path; |
心已 不在道品之中，是謂心弊不斷。 |
The mind is no longer in the Tao, which means that the mind is constantly suffering. |
如是比 丘心五弊不斷。 |
In this way, the bhikkhu's mind is constantly plagued by the five evils. |
「云何比丘五結不斷？ |
"Why is it that Bhikkhu keeps having five knots? |
於 是，比丘！懈怠不求方便，彼比丘已有懈怠， 不求方便，是謂斯比丘心結不斷。 |
So, bhikkhu! Being lazy and not seeking convenience means that the bhikkhu is slacking off. Being lazy and not seeking convenience means that the bhikkhu has constant knots in his mind. |
「復次，比 丘！恒喜多妄，貪在眠寐； |
"Again, Bhikkhu! There is always too much joy and too much delusion, and there is greed in sleep; |
彼比丘以喜多 妄，貪在眠寐，是謂斯比丘第二心結不 斷。 |
That bhikkhu has excessive joy and delusion, and is greedy in his sleep. This means that the bhikkhu's second mental knot is unbroken. |
「復次，比丘！意不定，恒喜多亂； |
"Again, bhikkhu! The mind is uncertain, the joy is constant and chaotic; |
彼比丘心 已亂不定，是謂比丘第三心結不斷。 |
The bhikkhu's mind was already confused and unsettled, which meant that the bhikkhu's third fetter of mind was incessant. |
「復次， 比丘！根門不定； |
"Again, bhikkhu! The root is uncertain; |
彼比丘已根門不定，是謂 比丘第四心結不斷。 |
That bhikkhu has become unstable, which means that the bhikkhu’s fourth mental fetter is unbroken. |
「復次，比丘！恒喜在市， 不在靜處，是謂比丘第五心結不斷。 |
"Again, bhikkhu! Constant joy is in the city and not in a quiet place. This means that the fifth mental knot of the bhikkhu is constant. |
「若 比丘、比丘尼，有此五心弊、五心結不斷，彼 比丘、比丘尼晝夜之中善法斷絕，無有增益。 |
"If a bhikkhu or bhikshuni has these five mental defects and five mental fetters, his or her good dharma will be cut off day and night, and there will be no gain. |
猶如雞子若八、若十二，不隨時覆蔭，不 隨 菢 ，不隨時將護，彼雞雖生此念： |
Just like a chicken with eight or twelve chickens, it does not cover the shade at any time, does not follow the wind, and does not protect it at any time. Even though the chicken has this thought: |
『使我 雞子得全無他。』 |
"My cock is completely gone." 』 |
然此雞子終不安隱。 |
However, this chicken will never be able to hide. |
所以 然者，皆由不隨時將護之所致，後復斷壞 不成其子。 |
Therefore, it is all caused by not protecting it at all times, and then it will be broken and broken and it will not become its son. |
此亦如是，若比丘、比丘尼、五心 結不斷、五心弊不除，晝夜之中於善法減， 無有增益。 |
Likewise, if a bhikkhu or bhikshuni continues to have the five mental knots and the five mental disadvantages are not eliminated, the good dharma will be reduced day and night, and there will be no gain. |
「若復比丘、比丘尼，五心結斷、五心 弊除，晝夜之中善法增益，無有損減。 |
"If you are a bhikkhu or bhikshuni, the knots in the five minds will be broken, the evils in the five minds will be eliminated, and the good deeds will be increased day and night without any loss or deletion. |
猶如 雞子若八、若十二，隨時將護，隨時育養，隨 時蔭覆，彼雞雖生斯念： |
Just like a chicken with eight or twelve eggs, it will always be protected, nurtured, and shaded at any time. Even though the chicken has this thought: |
『使我雞子全不 成就。』 |
"My chickens are completely useless." 』 |
然彼雞子自然成就，安隱無為。 |
However, the chicken will naturally achieve success and remain inactive. |
所以然 者，隨時長養，令得無為，時諸雞子尋得出 外。 |
Therefore, if you raise it at any time, you will be able to do nothing, and all the chickens will be able to find their way out. |
此亦如是，若比丘、比丘尼，五心弊斷、五 心結除，彼比丘、比丘尼於長夜之中善法 增益，無有損減。 |
In the same way, if a bhikkhu or a bhikshuni has the five mental defects eliminated and the five mental knots eliminated, the bhikkhu or bhikshuni will increase their virtuous dharma during the long night without any loss or decrease. |
「是故，比丘、若比丘尼、當施 設心無有猶豫狐疑於佛、猶豫狐疑於 眾。 |
"Therefore, monks and nuns, you should do this without hesitation or doubt in your mind towards the Buddha or others. |
具足於戒律，心意專正，無有錯亂，亦 不興意希望餘法，亦不僥倖修梵行： |
He has sufficient discipline, his mind is single-minded, and he has no confusion. He is not interested in hoping for the rest of the Dharma, nor does he practice the holy life by chance: |
『我 當以此行法作天、人身，神妙尊豪。』 |
"By practicing this method, I will become the heaven and human body, divine, wonderful and majestic." 』 |
「若復有 比丘、比丘尼無有狐疑猶豫於佛、法、聖眾， 亦無犯戒，無所漏失。 |
"If there are any bhikkhus or nuns who have no doubts or hesitations about the Buddha, the Dharma, or the saints, they have not violated the precepts, and they have not made any omissions. |
我今告汝，重囑累 汝，彼比丘當趣二處： |
I tell you now that I have given you this important advice. This bhikkhu should pay attention to two things: |
若生天上、若在人中。 |
If born in heaven, if among humans. |
猶如人處極熱之中，兼復飢渴，遇得陰涼 之處，得冷泉水飲。 |
Just like when a person is in extreme heat and suffers from hunger and thirst, he finds a cool place and drinks from a cold spring. |
彼人雖生斯念： |
Although that person has this thought: |
『我雖遇 陰涼冷水飲之，猶不斷飢渴。』 |
"Although I find cool water and drink it, I am still hungry and thirsty." 』 |
但彼人暑 熱已盡，飢渴已除。 |
But that person's summer heat has been exhausted, and his hunger and thirst have been eliminated. |
此亦如是，若比丘、比丘尼 無狐疑猶豫於如來所者，彼比丘便趣二 處： |
In the same way, if a bhikkhu or bhikshuni has no doubts or hesitation about the Tathagata, that bhikkhu will be in two places: |
若生天上、若處人中。 |
If you were born in heaven, if you were among humans. |
若比丘、比丘尼，當 求方便，斷心五弊，除心五結。 |
If you are a bhikkhu or bhikshuni, you should seek expediency to eliminate the five evils in your mind and remove the five fetters in your mind. |
如是，諸比 丘！當作是學。」 |
So it is, monks! Think of it as learning. " |
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. |
51.5 （五） |
51.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「或有是時，王威不 普，盜賊競興； |
"Perhaps there is a time when the king's power is not universal and thieves compete with each other; |
賊已競興，村家、城廓、人民之類 皆悉敗亡，或遭遇飢饉，取命終者； |
The thieves have begun to compete, and the villages, city walls, and people are all destroyed, or they may suffer from famine and die; |
設彼眾 生於飢饉取命終者，皆墮三惡趣。 |
Suppose that all those who are born in famine and die in famine will fall into the three lower realms. |
今此 精進比丘亦復如是，若持戒減少，爾時惡比 丘兢起； |
Now the same is true for diligent bhikkhus. If the observance of precepts decreases, bad bhikkhus will start to tremble. |
惡比丘已競起惡，正法漸衰，增益 非法； |
Evil bhikkhus have begun to compete with evil, the dharma has gradually declined, and the increase has become illegal; |
非法已增益，其中眾生皆墮三惡趣。 |
The illegality has increased, and all living beings therein fall into the three lower realms. |
「若 復是時，王威遠接，賊便隱藏； |
"If this happens again, the king's power is far away, and the thieves will hide; |
王已遠接，城廓、 村落、人民熾盛。 |
The king is far away, and the city walls, villages, and people are prosperous. |
今此精進比丘亦復如是，若 持戒完具，爾時犯戒比丘漸衰耗，正法興 隆，非法衰耗，其中眾生命終之後皆生天 上、人中。 |
Now the same is true for diligent bhikkhus. If the bhikkhu who upholds the precepts is perfect, then the bhikkhu who violates the precepts will gradually fade away. The righteous Dharma will prosper and the illegal ones will fade away. After the death of their lives, all of them will be reborn in heaven and among humans. |
是故，比丘！當念具足戒律，威儀禮 節，無令缺減。 |
That’s why, bhikkhu! Remember to have sufficient precepts, dignity and etiquette, without any lack of order. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
爾時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
51.6 （六） |
51.6 (Saturday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「寧常眠寐，不於覺 寤之中思惟亂想，身壞命終，生於惡趣。 |
"It is better to sleep often, and not to think wildly in sleep, which will lead to the destruction of the body and death, and rebirth in an evil realm. |
寧 以火燒鐵錐而烙于眼，不以視色興起 亂想。 |
It is better to burn an iron cone with fire and burn it in the eyes than to cause random thoughts based on sight. |
興想比丘為識所敗； |
The thinking bhikkhu is defeated by consciousness; |
比丘已為識所 敗，必當趣三惡道： |
A bhikkhu who has been defeated by consciousness must enter the three lower realms: |
地獄、畜生、餓鬼。 |
Hell, beasts, hungry ghosts. |
「今我所 以說者何？ |
"What am I saying now? |
彼人寧當睡眠，不於覺寤 之中思惟亂想； |
That person would rather sleep than dwell on random thoughts while awake; |
寧以利錐刺壞其耳； |
It would be better to pierce his ears with a sharp awl; |
不 以聽聲興起亂想。 |
Don't let your thoughts arise from hearing the sound. |
興想比丘為識所敗，寧 恒睡眠，不於覺寤起於亂想。 |
A bhikkhu who has thoughts is defeated by his consciousness. He would rather sleep forever and not wake up from random thoughts. |
「寧熱鉗壞 其鼻根，不以聞香興起亂想。 |
"It would be better to have the root of his nose destroyed by heat pliers, and not to have random thoughts caused by smelling the fragrance. |
興想比丘 為識所敗； |
The thinking bhikkhu is defeated by consciousness; |
已為識所敗，便墮三惡趣： |
Having been defeated by consciousness, one falls into the three lower realms: |
地 獄、畜生、餓鬼。 |
Hell, animals, hungry ghosts. |
我所說者，正謂此耳。 |
What I am talking about is exactly this ear. |
「寧以利 劍截斷其舌，不以惡言、麁語墮三惡趣： |
"It is better to cut off his tongue with a sharp sword than to fall into the three lower realms with evil words and harsh words: |
地 獄、畜生、餓鬼。 |
Hell, animals, hungry ghosts. |
寧常睡眠，不於覺寤興起亂 想。 |
It is better to sleep often than to have random thoughts in your sleep. |
「寧以熱銅葉纏裹其身，不共長者、居 士、婆羅門女共相交接； |
"It is better to wrap her body with hot copper leaves, and not to interact with elders, lay people, and Brahmin women; |
設與交接言語往返 者，必墮三惡趣： |
Those who exchange words with each other will surely fall into the three lower realms: |
地獄、畜生、餓鬼。 |
Hell, beasts, hungry ghosts. |
我所說者，正 謂此耳。 |
What I am talking about is exactly this ear. |
「寧恒睡眠，不以覺寤意有所念， 欲壞聖眾； |
"Sleep peacefully, and don't realize that you have any thoughts in your mind, wishing to harm the saints; |
已壞聖眾，墮五逆罪，億千諸 佛終不療救。 |
He has ruined the saints and fallen into the five treacherous sins. Hundreds of millions of Buddhas will never cure him. |
夫鬪亂眾者，必當墮不救之 罪。 |
Anyone who messes with others will surely be punished without salvation. |
是故，我今說寧常睡眠，不於覺寤意有 所念，欲壞聖眾，受無救之罪。 |
Therefore, I now say that it would be better to sleep often than to have any thoughts that want to harm the saints and suffer the sin of no salvation. |
是故，比丘！當 將護六情，無令漏失。 |
That’s why, bhikkhu! The six emotions should be protected and no order should be missed. |
如是，比丘！當作是 學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
51.7 （七） |
51.7 (seven) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，阿那邠祁長者有四兒，不事佛、法、 聖眾，亦復不自歸命佛、法、聖眾。 |
At that time, the elder Anaqi Qi had four sons who did not serve the Buddha, the Dharma, or the saints, nor did they return to the Buddha, the Dharma, or the saints. |
是時，阿那邠 祁長者告四兒曰： |
At that time, Elder Anabiqi told his fourth son: |
「汝等各各自歸佛、法、聖 眾，長夜之中獲福無量。」 |
Each of you return to the Buddha, the Dharma, and the saints, and you will receive immeasurable blessings throughout the long night. |
諸兒白父： |
Zhuerbai's father: |
「我等諸子 不堪自歸佛、法、聖眾。」 |
We, the disciples, cannot bear to return to the Buddha, the Dharma, and the saints. |
阿那邠祁長者告曰： |
Elder Anaqi said: |
「我今各賜卿等純金千兩，隨我教勅，自歸 命佛、法、聖眾。」 |
"I now give each of you a thousand taels of pure gold. Follow my instructions and return to the Buddha, the Dharma, and the saints." |
諸子白言： |
Zhuzi said in vain: |
「我不堪任自歸佛、 法、聖眾。」 |
I cannot bear to return to the Buddha, Dharma, and saints. |
父復告曰： |
The father replied: |
「加賜汝二千、三千、四千、五 千兩純金，宜當自歸佛、法、聖眾，長夜之中獲 福無量。」 |
I will give you two thousand, three thousand, four thousand, and five thousand taels of pure gold. You should return it to the Buddha, the Dharma, and the saints. You will receive immeasurable blessings throughout the long night. |
爾時，諸子聞斯語已，默然受之。 |
At that time, all the disciples heard these words and accepted them silently. |
是 時，諸子白阿那邠祁長者曰： |
At that time, the disciples came to the elder Anāxingqi and said: |
「我等當云何自 歸佛、法、聖眾？」 |
How can we return to the Buddha, the Dharma, and the saints? |
阿那邠祁長者報曰： |
Elder Anaqi reported: |
「汝等盡來， 隨吾至世尊所。 |
"Come, all of you, and follow me to where the World Honored One is. |
若世尊有所說者，汝等當 念奉行。」 |
If the World-Honored One has something to say, you should take it seriously and follow it. " |
諸子白父： |
Father Bai: |
「如來今為所在？ |
"Where is the Tathagata now? |
去此遠 近？」 |
How far is it going? " |
其父報曰： |
His father reported: |
「今如來、至真、等正覺近在舍衛 國，止吾園中。」 |
Now the Tathagata, the most true and fully enlightened, is near the country of Savatthi, stopping in my garden. |
時阿那邠祁將四兒往至世 尊所。 |
At that time, Anāqi took the four children to the residence of the World Honored One. |
到已，頭面禮足，在一面立。 |
When you have arrived, stand with your head and face bowed to one side. |
爾時，長者 白世尊言： |
At that time, the elder Bai Shizun said: |
「我今四子不自歸佛、法、聖眾，近 昨各賜五千兩金，勸令事佛、法、聖眾，唯願 世尊各與說法，使長夜之中受福無量。」 |
My four sons do not want to return to the Buddha, the Dharma, and the saints. Recently, they gave each of them five thousand taels of gold to persuade them to serve the Buddha, the Dharma, and the saints. I only hope that the World Honored One will each preach the Dharma, so that he will receive immeasurable blessings throughout the long night. |
爾 時，世尊與長者四子漸漸說法，勸令歡喜。 |
At that time, the World Honored One and the Elder Four Sons gradually began to preach the Dharma and persuaded the people to rejoice. |
長 者諸子聞說法，踊躍歡喜，不能自勝，前自 長跪，白世尊言： |
When the elders and disciples heard the Dharma, they jumped for joy and couldn't help themselves. They knelt down in front of them and said to the World Honored One: |
「我等各各自歸世尊、正法、聖 眾，自今已後，不復殺生，乃至不飲酒。」 |
We each return to the World Honored One, the True Dharma, and the Holy Assembly. From now on, we will no longer kill any living being, or even drink alcohol. |
如 是再三。 |
This happens again and again. |
時阿那邠祁長者白世尊言： |
At that time, Elder Anāqi said to the World Honored One: |
「若使有 人出物雇人使事佛者，其福云何？」 |
What will be the blessing if someone hires someone to serve the Buddha? |
世尊告 曰： |
The World Honored One said: |
「善哉！善哉！長者！乃致斯問，天、人得安，乃 能問如來斯義，善思念之，吾當為汝說。」 |
Excellent! Excellent! Elder! As a result of this question, gods and humans will be at peace. They can ask the Tathagata about this meaning. If you think about it well, I will explain it to you. |
時 長者從佛受教。 |
At that time, the elders received teachings from Buddha. |
世尊告曰： |
The World Honored One said: |
「有四大藏。 |
"There are four great treasures. |
云何 為四？ |
Why is it four? |
有伊羅鉢龍在乾陀衛，此名一藏， 無數珍寶積滿其宮。 |
There is Yiluo Bolong in Qiantuo Guard, named Yi Zang, and his palace is filled with countless treasures. |
復有斑稠大藏在蜜 締羅國，珍寶積聚不可稱計。 |
There is also a large hidden treasure in the country of Mitsilao, and the treasures are accumulated beyond measure. |
復有賓伽羅 大藏在須賴吒國，珍寶積聚不可稱計。 |
Again there is a great treasure in Binkara in the country of Suraizha, and the treasures are accumulated beyond measure. |
復 有蠰佉大藏在婆羅 ［木＊奈］ 國，珍寶積聚不 可稱計。 |
Again, there is a treasure hidden in the country of Brahma. The treasures are accumulated beyond measure. |
設閻浮地男女大小，各各探抱四年 四月四日取伊羅鉢藏者，終不減少； |
Suppose that men and women, big and small, in Jambudvipa each hold their arms for four years. The number of those who take the Iloha pottery on the fourth day of the fourth month will not decrease in the end; |
斑稠 藏，四年四月四日各來取者，不知減少； |
The spots are thick and hidden, and those who come to take them on April 4th of the fourth year do not know how to reduce them; |
賓伽 羅藏，四年四月四日各各取者，不知減少； |
Binga Luozang, those who each took it on April 4th of the fourth year did not know how to reduce it; |
蠰 佉大藏在婆羅 ［木＊奈］ 國，四年四月四日取者， 不知減少。 |
The great treasure of Wei was in the country of Brahma [Mu*Nai]. It was taken on the 4th day of the fourth month of the fourth year, but it was not reduced. |
是謂，長者！四大寶藏。 |
That’s right, elder! Four treasures. |
若閻浮地 男女大小，各各探抱經四年四月四日不 知減少。 |
If there are men and women in Jambudvipa, big and small, each of them will explore and hold the sutra for four years and four months, and the number will not decrease. |
「將來之世有佛名彌勒，出現於世。 |
"In the future, a Buddha named Maitreya will appear in the world. |
爾時，國界名雞頭，王所治處，東西十二由延， 南北七由延，人民熾盛，穀米豐登。 |
At that time, the country's border was called Chicken Head, and the king's territory stretched twelve yo from east to west and seven yo from north to south. The people were prosperous and the grain was plentiful. |
雞頭王治 處，繞城七匝有池水，各縱廣一由延，金沙 在下； |
At the place where the Chicken Head King governs, there are pools of water at seven turns around the city, each one wide in length and width, with golden sand underneath; |
優鉢蓮華、拘勿頭花、分陀利華各生其 中，外像金色、銀色、水精色、琉璃色，設銀水 凝凍化成為銀，若金水凍化成為金，若 琉璃水凍化為琉璃，若水精凍化為水 精。 |
There are Ubach Lotus, Kubul Flower, and Phuntali Flower each growing in it. Their appearance looks like gold, silver, water essence color, or glass color. Suppose silver water freezes and becomes silver, if gold water freezes and becomes gold, if glass water freezes, it becomes gold. Turn into glass, if water essence freezes and turns into water essence. |
「長者當知，爾時，有四大城門，銀池水中 金作門閾，金池水中銀作門閾，琉璃池中水 精作門閾，水精池中琉璃作門閾。 |
"Elders should know that at that time, there were four great city gates. The gates were made of gold in the silver pond, the gates were made of silver in the gold pond, the gates were made of water essence in the glass pond, and the gates were made of colored glaze in the water essence pond. |
「長者當 知，爾時，雞頭城中周匝懸鈴。 |
"Elders should know that at that time, there was a bell hanging in the middle of Jitou City. |
是時，鈴聲聞 皆出五樂之音。 |
At this time, when the bells are heard, they all produce the sound of five kinds of music. |
爾時，城中恒有七種之聲。 |
At that time, there were seven kinds of sounds in the city. |
云 何為七？ |
Cloud What is seven? |
貝聲、鼓聲、琴聲、小鼓聲、員鼓聲、 鞞鼓聲，歌舞聲為七。 |
The sound of shells, drums, pianos, snare drums, drums, and drums, and the sound of singing and dancing are seven. |
爾時，雞頭城中生自 然粳米，皆長三寸，極為香美，出眾味上，尋 取尋生，皆不見所取之處。 |
At that time, the natural japonica rice growing in Jitou City was three inches long, extremely fragrant and outstanding in taste. |
爾時，有王名蠰 佉，以法化，七寶具足。 |
At that time, there was a king named Zhenji, who was transformed into Dharma and possessed of the seven treasures. |
「長者當知，爾時，典藏 人名為善寶，高德智慧天眼第一，皆能知 寶藏處所。 |
"Elders should know that at that time, the person who stored the treasure was called a good treasure. The person with the highest virtue and wisdom could know the location of the treasure. |
有主之藏自然擁護，無主之藏便 奉上王。 |
Those who have owners will naturally support them, and those who have no owners will offer them to the king. |
爾時，伊羅鉢龍王、般稠龍王、賓伽 羅龍王、蠰佉龍王，是時四龍王主典寶藏， 皆往至善寶典藏所，而語之曰： |
At that time, the Dragon King Ilobo, the Dragon King Panchou, the Dragon King Bingala, and the Dragon King Zhenji, the four dragon kings at that time, all went to the collection of the Supreme Treasure and said: |
『欲所須者， 我等相給。』 |
"Whatever you want, we will give it to you." 』 |
時四龍王： |
The Four Dragon Kings of Time: |
『唯願奉上四藏之寶， 以自營己。』 |
"I only wish to offer the treasures of the four treasures to support myself." 』 |
時，善寶典主即取四藏之寶，奉 上蠰佉王金寶羽車。」 |
At that time, the master of the good treasure collection immediately took the treasures from the four treasures and presented them to the king of the king, the golden treasure and feather chariot. " |
爾時，世尊便說斯 偈： |
At that time, the World-Honored One spoke this verse: |
「伊羅在乾陀， 蜜絺在般稠， |
"Iro is in Ganda, honey is in Banchu, |
賓伽須賴國， 蠰佉婆羅國。 |
The country of Binga Xulai is the country of Zhenjia. |
此是四寶藏， 種種藏充滿， |
These are the four treasures, filled with all kinds of treasures, |
爾時常出現， 功德之所至。 |
You always appear, where the merit comes. |
奉上彼聖王， 金銀寶羽車， |
I present to that holy king a chariot of gold, silver, treasures and feathers, |
諸神皆擁護， 長者受其福。 |
All the gods support you, and the elders receive their blessings. |
「爾時，有佛出世名為彌勒，至真、等正覺、明行 成為、善逝、世間解、無上士、道法御、天人師，號佛、 眾祐，教化人民。 |
"At that time, a Buddha appeared in the world named Maitreya, the most true, fully enlightened, accomplished in enlightened conduct, good at death, understander of the world, supreme scholar, ruler of the Tao and Dharma, teacher of gods and humans, named Buddha, blessed by all, and taught and transformed the people. |
長者當知，爾時，善寶典藏 者，豈異人乎？ |
Elders should know that at that time, those who were good at collecting treasures were no different from others. |
莫作是觀。 |
Don't take things for granted. |
所以然者，爾時 藏主者，今長者是也。 |
Therefore, the one who hid the master at that time is the same as the elder now. |
「時，蠰佉王以金車 廣作福德，將八萬四千大臣，前後圍繞，往 至彌勒所，出家學道。 |
"At that time, King Zhenji used a golden chariot to spread merits, surrounded eighty-four thousand ministers in front and back, and went to Maitreya House to become a monk and learn Taoism. |
爾時，典藏亦復廣作福 德，亦當出家學道，盡於苦際，皆由長者將 道四子，使自歸於佛、法、比丘僧。 |
At that time, the collection will also be widely used to create blessings, and it will also be time to become a monk and learn the Tao. After suffering all the hardships, the elders will guide the four disciples of the Tao and return themselves to the Buddha, the Dharma, and the bhikkhu monks. |
緣是功德， 不墮三惡趣，復緣此德得四大藏，亦緣此 報與蠰佉作典藏主，即於彼世盡於苦 際。 |
Destined to be a meritorious deed, you will not fall into the three lower realms, and you will gain the four great treasures again due to this virtue. Also, due to this retribution, you will be the master of the collection, and you will end up in suffering in the next life. |
所以然者，歸佛、法、僧，其德不可量。 |
Therefore, those who belong to the Buddha, Dharma, and Sangha have immeasurable virtue. |
其 有自歸佛、法、眾者，其福如是。 |
Those who have returned to the Buddha, the Dharma, and others will be blessed like this. |
是故，長者！當 慈愍有形之類，求其方便，向佛、法、眾。 |
That’s why, elder! When compassion is tangible, seek its expediency and approach the Buddha, the Dharma, and everyone. |
如是， 長者！當作是學。」 |
If so, sir! Think of it as learning. " |
爾時，阿那邠祁長者歡喜踊 躍，不能自勝。 |
At that time, the elder Anaqi was so happy that he couldn't help himself. |
即從坐起，繞佛三匝，作禮 而去，及其四子亦復如是。 |
Then he stood up from his seat, walked around the Buddha three times, bowed before leaving, and the four disciples also did the same. |
爾時，阿那邠祁長 者及四子聞佛所說，歡喜奉行。 |
At that time, the elder Anaqi and his four sons heard what the Buddha said and followed it happily. |
51.8 （八） |
51.8 (eight) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，阿那邠祁長者身抱重患。 |
At that time, Elder Anaqi was seriously ill. |
時，舍利 弗以天眼觀清淨無瑕穢，見阿那邠祁長 者身抱重患，尋告阿難曰： |
At that time, Shariputra looked at the pure and unblemished filth with his heavenly eyes. He saw the elder Anandaqi who was in serious trouble. He looked for Ananda and said: |
「汝來共至阿那 邠祁長者所問訊。」 |
You have come together to see the elder Ana Qi for questioning. |
時，阿難報曰： |
At that time, Ananda reported: |
「宜知是時。」 |
It's better to know when it's time. |
爾時，阿難到時持鉢，入舍衛城乞食，以次 漸漸至阿那邠祁長者家，即便就座。 |
At that time, Ananda arrived, took his alms bowl, and entered the acropolis to beg for food. Then he gradually arrived at the house of the elder Anāqi and sat down. |
時舍利 弗即於座上，語阿那邠祁長者曰： |
At that time, Shariputra was sitting on his seat and said to the elder Anāxingqi: |
「汝今所 疾有增有損乎？ |
"Have your illnesses increased or decreased? |
覺知苦痛漸漸除，不至增 劇耶？」 |
Be aware that the pain will gradually disappear and not become more severe? " |
長者報曰： |
The elder reported: |
「我今所患極為少賴，覺增 不覺減。」 |
My current troubles are extremely small, and I feel they are increasing but not decreasing. |
舍利弗報曰： |
Shariputra reported: |
「如今，長者當憶佛，是 謂如來、至真、等正覺、明行成為、善逝、世間解、 無上士、道法御、天人師，號佛、眾祐； |
"Now, elders, you should remember the Buddha, who is called the Tathagata, the supreme truth, the perfect enlightenment, the accomplished luminary and conductor, the good passerby, the understander of the world, the supreme scholar, the ruler of the Way and Dharma, the teacher of gods and humans, who is also called the Buddha and the protector of all; |
亦當追憶 念法，如來法者，極為甚深，可尊可貴，無與 等者，賢聖之所修行； |
You should also recall the Dharma of the Tathagata, which is extremely profound, honorable and precious, has no equal, and is practiced by sages; |
亦當念僧，如來眾者， 上下和順無有諍訟，法法成就。 |
You should also remember that the Tathagata, the assembly, will be harmonious, without any disputes or lawsuits, and the Dharma will be fulfilled. |
聖眾者，戒成 就、三昧成就、智慧成就、解脫成就、見慧成就。 |
Saints, those who have attained precepts, attained samadhi, attained wisdom, attained liberation, and attained wisdom. |
所謂僧者，四雙八輩，此名如來聖眾，可尊可 貴，是世間無上福田。 |
The so-called monks, four pairs and eight generations, are called Tathagata's saints. They are honorable and precious. They are the unparalleled field of blessings in the world. |
長者！若修行念佛、念 法、念比丘僧者，其德不可稱計，獲甘露、 滅盡之處。 |
Senior citizens! If one practices the practice of reciting the Buddha's name, reciting the Dharma, and reciting the Bhikkhu Sangha's name, his virtue is immeasurable, and he will gain nectar and die there. |
「若善男子、善女人念三尊已： |
"If a good man or a good woman thinks of the three deities: |
佛、 法、聖眾，墮三惡趣者，終無此事！若彼善男 子、善女人修念三尊，必至善處天上、人中。 |
Buddhas, Dharma, and saints who fall into the three lower realms will never do this! If those good men and women meditate on the three deities, they will reach a good place in heaven or among people. |
然後，長者！不起於色，亦不依色而起於 識； |
Then, elders! It does not originate from form, nor does it arise from consciousness; |
不起於聲，不依聲而起於識； |
It does not originate from sound, but arises from consciousness without relying on sound; |
不起香， 不依香而起於識； |
There is no fragrance, it does not depend on the fragrance but arises from consciousness; |
不起於味，不依味而 起於識； |
It does not originate from taste, it does not depend on taste but arises from consciousness; |
不起細滑，不依細滑而起於識； |
It does not arise from subtle slippage, and does not rely on subtle slippage but arises from consciousness; |
不起意，不依意而起於識； |
Without intention, it arises from consciousness without relying on intention; |
不起今世、後 世，不依今世、後世而起於識； |
It does not arise from this world or the hereafter; it arises from consciousness without relying on this world or the hereafter; |
不起於 愛，莫依愛而起於識。 |
Don't start from love, don't rely on love but start from knowledge. |
所以然者，緣愛有 受，緣受有有，緣有有生、死、愁、憂、苦、惱， 不可稱計。 |
Therefore, depending on love, there is feeling, depending on feeling, there is existence, and depending on existence, there is birth, death, sorrow, worry, pain, and annoyance, which cannot be calculated. |
是謂有此五苦盛陰，無有我、 人、壽、命、士夫、萠兆、有形之類。 |
This means that there are these five suffering Yin, and there is no such thing as self, person, longevity, life, scholar, omen, or tangible form. |
若眼起時，亦 不知來處； |
If my eyes open, I don’t know where they came from; |
若眼滅時則滅，亦不知去處。 |
If the eye is extinguished, it is extinguished and its destination is unknown. |
無有而眼生，已有而眼滅，皆由合會諸 法因緣。 |
The eye arises when it does not exist, and the eye disappears when it exists, all due to the combination of all dharmas. |
所謂因緣法者，緣是有是，無是則 無。 |
The so-called cause and condition means that there is a condition, and if there is no condition, there is nothing. |
所謂無明緣行，行緣識，識緣名色，名 色緣六入，六入緣更樂，更樂緣痛，痛緣 愛，愛緣受，受緣有，有緣生，生緣死， 死緣愁、憂、苦、惱、不可稱計。 |
The so-called ignorance is the condition of action, action is the condition of consciousness, consciousness is the condition of name and form, name and form are the condition of the six senses, the six senses are the condition of happiness, the happiness is the condition of pain, pain is the condition of love, love is the condition of feeling, feeling is the condition of existence, existence is the condition of birth, and birth is the condition of death. , death is caused by sorrow, worry, suffering, annoyance, and cannot be calculated. |
耳、鼻、舌、身、意，亦 復如是，無有而生，已有而滅，亦復不知 來處，亦不知去處，皆由合會諸法因緣。 |
The ears, nose, tongue, body, and mind are also like this. They are born without existence, exist and disappear. They no longer know where they came from or where they are going. They are all caused by the combination of various dharmas. |
是 謂，長者！名為空行第一之法。」 |
That is to say, elder! It is called the first method of empty line. " |
是時，阿那邠 祁長者悲泣涕零不能自止。 |
At that time, Elder Anabiqi burst into tears and could not stop himself. |
時，舍利弗語 阿那邠祁曰： |
At that time, Shariputra said to Anapaqi: |
「以何因緣悲感乃爾乎？」 |
Why do you feel so sad? |
長者 報曰： |
The elder reported: |
「我不悲感。 |
"I'm not sad. |
所以然者，我昔日來數承 事佛，亦復尊敬諸長老比丘，亦不聞如斯 尊重之法，如舍利弗之所演說。」 |
Therefore, I have served the Buddha several times in the past, and I have also respected the elder monks, but I have never heard of the Dharma of such respect, as Sariputra preached. " |
是時，阿難 語阿那邠祁曰： |
At that time, Ananda said to Anānqi: |
「長者當知，世間有二種之 人，如來之所說。 |
"Elders should know that there are two kinds of people in the world, as the Tathagata said. |
云何為二？ |
Why is the cloud two? |
一者知樂，二者 知苦。 |
One knows happiness, the other knows suffering. |
彼習樂之人，所謂尊者耶輸提族姓子 是。 |
That person who practices music is called a son of the venerable Yasuti clan. |
彼習苦之人，婆伽梨比丘是。 |
That person who is accustomed to suffering is Bhikkhu Pakāli. |
又復，長者！ 耶輸提比丘解空第一； |
Again, elder! Bhikkhu Yasodi was the first to solve the problem; |
信解脫者，婆伽梨比 丘。 |
The one who believes in liberation is Bhikkhu Vakari. |
又復，長者！知苦之人、知樂之人，二人心 俱解脫，二俱如來弟子無與等者，由其不 沒不生，二人勤受佛教，亦無懈廢，但心有 增減故。 |
Again, elder! A person who knows suffering and a person who knows happiness are both liberated in their hearts. There is no equal between the two disciples of the Tathagata. Because they are neither non-existent nor reborn, both of them diligently accept Buddhism and do not fail, but their minds increase or decrease. |
人有知者，有不知者，如長者之所 說： |
There are people who know and people who don’t know, as the elders said: |
『我昔已來承事諸佛，恭敬長老比丘，初 不聞如斯尊重之法，如舍利弗之所說。』 |
"I have come to serve the Buddhas and respect the elder monks. I have never heard of such respect for the first time, as Sariputra said. 』 |
耶 輸提比丘視於地，而心得解脫； |
Bhikkhu Yasuti looked at the ground and felt liberated; |
婆伽梨比 丘觀視於刀，即時心得解脫。 |
Bhikkhu Vakari looked at the knife and immediately felt liberated. |
是故，長者！當 作如婆伽梨比丘之比。」 |
That’s why, elder! It should be compared to Bhikkhu Vakari. " |
是時，舍利弗廣與說 法，勸令歡喜，使發無上之心，即從坐起而 去。 |
At that time, Shariputra preached the Dharma to everyone, exhorted him to be happy, and made him arouse his supreme aspiration, so he stood up from his seat and left. |
舍利弗、阿難去未久，須臾之頃阿那邠祁 長者命終，便生三十三天。 |
Not long after Shariputra and Ananda left, the elder Anāqi died in a moment and was born thirty-three days later. |
爾時，阿那邠祁天 子有五事功德，勝彼諸天。 |
At that time, Emperor Anaqi had five merits and virtues, which surpassed those of other heavens. |
云何為五？ |
Why is the cloud five? |
所謂 天壽、天色、天樂、天威神、天光明。 |
The so-called heavenly longevity, heavenly color, heavenly happiness, heavenly power and heavenly brightness. |
爾時，阿那邠 祁天子便作是念： |
At that time, Emperor Anabiqi thought as follows: |
「我今獲此天身，皆由如 來之恩。 |
"The heavenly body I have now is all due to the Tathagata's grace. |
今我不宜於五欲自娛樂，先應至 世尊所，拜跪問訊。」 |
Now it is not appropriate for me to amuse myself with my five desires. I should first go to the Lord's place, kneel down and ask questions. " |
時，阿那邠祁天子將諸天 人，前後圍繞，持諸天花散如來身上。 |
At that time, Emperor Anāqi Qi surrounded the Tathagata in front and back with all the heavenly beings, holding heavenly flowers and scattering them on the Tathagata. |
時如 來在舍衛祇樹給孤獨園。 |
At that time, the Tathagata was in the Garden of Solitude in Sravasti. |
時，彼天子在虛空 中，叉手向世尊，便說斯偈： |
At that time, the emperor was in the sky, crossed his hands towards the World Honored One, and said this verse: |
「此是祇洹界， 仙人眾娛戲， |
"This is the world of Qihuan, where the immortals entertain people, |
法王所治處， 當發歡悅心。」 |
Wherever the Dharma King governs, one should be happy. " |
爾時，阿那邠祁天子說斯偈已，如來默然可 之。 |
At that time, Emperor Anāqi had finished speaking this verse, and the Tathagata could only read it silently. |
時，彼天子即生此念： |
At that time, the emperor had this thought: |
「如來已然可我。」 |
The Tathagata already cares for me. |
即捨神足，在一面立。 |
That is to say, let go of God's feet and stand on one side. |
時，阿那邠祁天子白 世尊言： |
At that time, Emperor Anāqiqi said to the World Honored One: |
「我是須達，又名阿那邠祁，人所明 了，亦是如來弟子受聖尊教。 |
"I am Suda, also known as Anāqi, and as people understand, I am also a disciple of the Tathagata, taught by the Holy Lord. |
今取命終，生 三十三天。」 |
Now I will die and live for thirty-three days. " |
世尊告曰： |
The World Honored One said: |
「汝由何恩今獲此天 身？」 |
What kind of grace have you received to obtain this heavenly body? |
天子白佛： |
The emperor white Buddha: |
「蒙世尊之力，得受天身。」 |
By the power of the World Honored One, I can receive a heavenly body. |
時， 阿那邠祁天子復以天華散如來身上，亦 散阿難及舍利弗身上，遍遶祇洹七匝還 沒不現。 |
At that time, Emperor Anāqi once again scattered the heavenly flowers on the Tathagata's body, and also on Ananda and Shariputra. They circled around the Jiushuan seven times and still did not appear. |
是時，世尊告阿難曰： |
At that time, the World-Honored One told Ananda: |
「昨夜有天子 來至我所，便說斯偈： |
"Last night the emperor came to my place and said this verse: |
「『此是祇洹界， 仙人眾娛戲， |
"'This is the world of Qihuan, where the immortals entertain themselves, |
法王所治處， 當發歡悅心。』 |
The place where the Dharma King governs should be filled with joy. 』 |
「是時，彼天子繞祇洹七匝便退而去。 |
"At that time, the emperor walked around Qihuan seven times and then retreated. |
汝今 阿難！汝頗識彼天子乎？」 |
You now, Ananda! Do you know that emperor well? " |
阿難白佛言： |
Ananda said to the Buddha: |
「必當 是阿那邠祁長者也。」 |
It must be Elder Anaqi. |
佛告阿難： |
The Buddha told Ananda: |
「如汝所言。 |
"As you said. |
善哉！乃能以未知智而識彼天子。 |
How good! He can know the emperor with unknown wisdom. |
所以然 者，彼是阿那邠祁天子。」 |
Therefore, he is the emperor Anaqi. " |
阿難白佛言： |
Ananda said to the Buddha: |
「阿那邠 祁！今生天上為名何等？」 |
Anabi Qi! What is your name in heaven in this life? |
世尊告曰： |
The World Honored One said: |
「即名阿 那邠祁。 |
"The name is A Na Ying Qi. |
所以然者，彼天即生之日，諸天各各 有此言： |
Therefore, on the day when that heaven was born, each of the heavens said this: |
『此天子在人中時，是如來弟子，恒 等心普施一切，周窮濟乏，作此功德已，此 是三十三天，今故續名阿那邠祁。』 |
"When the Son of Heaven was among men, he was a disciple of the Tathagata who always gave everything to everyone, helped the poor and the poor all over the world, and performed this meritorious deeds. These are the thirty-three days, so he is now named Anāqi Qi." 』 |
」 |
|
爾時，世 尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「有大功德智慧成就，阿難比 丘今在學地，智慧無與等者。 |
"Having great merit, wisdom, and achievements, Ananda Bhikkhu is now in the place of study, and his wisdom is unparalleled. |
所以然者， 阿羅漢所應知者，阿難便知之。 |
Therefore, what an Arahant should know, Ananda knows. |
過去諸佛 世尊所應學者，阿難皆明了知。 |
All the scholars of the Buddhas and World-Honored Ones in the past were understood by Ananda. |
過去時亦有 斯人，聞便了知，如我今日阿難比丘瞻望 方知之： |
In the past, there were people like this who knew it when they heard it. Just like me, Bhikkhu Ananda today, I only know it when I look at it: |
『如來須是； |
"The Tathagata must be; |
如來不須是。』 |
Tathagata does not have to be. 』 |
過去諸佛 弟子入三昧方知未然之事，如我今日阿 難比丘覩便曉了。」 |
In the past, the disciples of the Buddha only knew what was yet to come when they entered samadhi. Just like me, Ananda Bhikkhu knows now. " |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「我聲 聞中博有所知，有勇猛精進，念不錯亂，多 聞第一，堪任執事，所謂阿難比丘是。」 |
I am a sound-hearer who is knowledgeable, courageous and diligent, whose thoughts are not distracted, and who is the best in hearing. I am qualified to serve as a deacon. I am the so-called Bhikkhu Ananda. |
時，諸 比丘聞佛所說，歡喜奉行。 |
At that time, all the bhikkhus heard what the Buddha said and followed it with joy. |
51.9 （九） |
51.9 (nine) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，阿那邠祁長者有兒婦名曰善 生，顏貌端正，面如桃華色，王波斯匿大臣 之女，憑其姓望，恃其豪族，亦不恭敬姑 嫜及其夫聟，亦不事佛、法及比丘僧，亦不 敬奉三尊。 |
At that time, Elder Anaqi had a daughter-in-law named Shansheng. She was a good-looking woman with a peach-like complexion. She was the daughter of a minister of the king, Bosni. Because of her surname and reputation, and because of her wealthy family, she had no respect for her and her husband. He does not serve the Buddha, Dharma, or monks, nor does he worship the three deities. |
是時，阿那邠祁長者便往至世尊 所，頭面禮足，在一面坐。 |
At that time, Elder Anaqi went to where the World Honored One was, bowed his head, faced his feet, and sat on one side. |
爾時，長者白世尊 言： |
At that time, the elder Bai Shizun said: |
「近與兒取婦，是波斯匿王第一大臣之 女，自恃其姓望，不承事三尊、長老尊卑，唯 願世尊當與說法，使發歡喜，心開意解。」 |
I have recently taken a wife with my son. She is the daughter of King Pasenadi's first minister. She relies on the popularity of her surname and does not respect the three elders or elders. I only hope that the World Honored One will teach the Dharma to make her happy and happy. |
爾 時，如來默然許可長者所說。 |
At that time, the Tathagata silently approved what the elder said. |
時，長者復白佛 言： |
At that time, the elder came back to the Buddha and said: |
「唯願世尊當受我請及比丘僧。」 |
I only hope that the World Honored One will accept my invitation and become a bhikkhu monk. |
爾時，長 者以見如來默然受請，即從座起，禮佛 三匝而去。 |
At that time, the elder saw the Tathagata and accepted the invitation silently. He stood up from his seat, bowed to the Buddha three times and left. |
還至家中，辦具種種飲食，敷 好坐具，尋白： |
Return to home, prepare all kinds of food and drinks, arrange seating furniture, and find white: |
「時至，唯願世尊當受我請，飲 食已具。」 |
The time has come. I only hope that the World Honored One will accept my invitation. Food and drink are already available. |
爾時，世尊將諸比丘眾，前後圍繞， 至長者家，就座而坐。 |
At that time, the World Honored One gathered all the monks around him, went to the elder's house, and sat down. |
爾時，長者更取小座， 在如來前坐。 |
At that time, the elder took a small seat and sat in front of the Tathagata. |
爾時，世尊告善生女人曰： |
At that time, the World-Honored One told the good woman: |
「長 者女當知，夫為婦人有四事。 |
"Elders and women should know that there are four things a husband should do when he is a wife. |
云何為四？ |
Why is the cloud four? |
有 婦如似母，有婦似親，有婦似賊，有婦似 婢。 |
Some women are like mothers, some women are like relatives, some women are like thieves, and some women are like maidservants. |
汝今當知，婦似母者，隨時瞻視夫主，不 令有乏，承事供養。 |
You should know now that a woman is like a mother, looking at her husband at all times, not wanting him to be short, and taking care of him and providing for him. |
爾時，諸天便復將護，若人、 非人不得其便，死便生天。 |
At that time, the heavens will protect you again. If human beings or non-human beings cannot help you, you will die and be reborn in the heavens. |
是謂，長者！此 名婦人似母者也。 |
That’s right, elder! This woman is like a mother. |
「彼云何有婦似親親？ |
"Why is there such a thing as a wife? |
於是，長者婦見夫已，無有增減之心，同其 苦樂，是謂其人似親親者也。 |
Therefore, when an elderly woman sees her husband, she has no desire to increase or decrease, and shares his joys and sorrows. This is said to be like a close relative. |
「彼云何名為 婦如似賊？ |
What is the name of the woman like a thief? |
於是，女人若見夫已，便懷瞋恚， 憎疾夫主，亦不承事恭敬禮拜，見輒欲害， 心在他所。 |
Therefore, if a woman sees her husband dead, she will be angry and resentful of her husband. She will not honor her husband and worship him respectfully. She will always want to do harm and her heart will be in other places. |
夫不親婦，婦不親夫，不為人 所愛敬，諸天不擁護，惡鬼侵害，身壞命終， 入地獄中，是謂斯人如似賊也。 |
The husband does not love his wife, the woman does not love her husband, is not loved and respected by others, is not supported by the heavens, is harmed by evil spirits, is destroyed by body and ends up in hell, this person is like a thief. |
「彼云何 名婦人如似婢也？ |
What kind of woman is like a maid? |
於是，賢良之婦見夫 主隨時瞻視，忍其言語，終不還報； |
Therefore, a virtuous wife sees her husband always looking at her, endures his words, and never repays her; |
忍其寒 苦，恒有慈心，於三尊所，亦生斯念： |
Enduring the cold and suffering, always having a loving heart, and having these thoughts in the place of the three deities: |
『此存我 在，此衰我耗。』 |
"This is what I am keeping, and what is declining is what I am consuming." 』 |
以此之事，諸天擁護，若人、非 人皆悉愛念，身壞命終，生善處天上。 |
In this matter, all the heavens will support you. If human beings and non-human beings all love and care for you, your body will be destroyed and your life will end, and you will be reborn in a good place in heaven. |
是謂，長 者女！有此四婦，汝今為在何條？」 |
That is to say, the elder's daughter! With these four wives, where are you now? " |
時，彼女人 聞 世尊說此語已，前禮佛足，白世尊言： |
At that time, the woman heard the Blessed One say these words, bowed at the Buddha's feet, and said to the Blessed One: |
「唯願世尊，我今改往修來，更不敢為，自今 已後，常行禮法，如似婢也。」 |
"I only hope that, World Honored One, I will change my ways now, and I will not dare to do anything like this. From now on, I will always perform rituals, just like a servant." |
是時，善生女 人還至夫所，頭面禮足： |
At that time, the good-born woman returned to her husband's house, her head and face were bowed: |
「唯願瞻視，當如婢 也。」 |
I only wish to look at you as if I were a slave. |
是時，善生女人復至世尊所，頭面禮足， 在一面坐。 |
At that time, Sujata's woman came back to the Blessed One and sat on one side with her head bowed, her face bowed, and her feet bowed. |
爾時，世尊漸與說法，所謂論者： |
At that time, the World-Honored One gradually began to explain the Dharma to the so-called commentator: |
施論、戒論、生天之論，欲為不淨想，婬為大 穢。 |
Regarding the theory of giving, the theory of precepts, and the theory of rebirth in heaven, desire is an impure thought, and lust is a great filth. |
是時，世尊已知女人心開意解，諸佛世 尊常所說法： |
At that time, the World-Honored One knew that the woman's mind was open and she understood. The Buddhas and World-Honored Ones always preached: |
苦、習、盡、道，爾時世尊盡與女 人說之，即於座上得法眼淨，猶如新衣 易染為色。 |
Suffering, habit, exhaustion, and the way, when the World-Honored One explained it to the woman, her Dharma eyes became pure while sitting on her seat, just like new clothes that are easily stained by color. |
此亦如是，分別諸法，善解深妙 之義，自歸三尊，而受五戒。 |
In the same way, he distinguishes all dharmas, understands the profound and wonderful meanings well, returns to the three deities, and receives the five precepts. |
爾時，善生女人 聞佛所說，歡喜奉行。 |
At that time, the good woman heard what the Buddha said and followed it with joy. |
51.10 （一〇） |
51.10 (10) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，尊者舍利弗便往至世尊所，頭面 禮足，在一面坐。 |
At that time, the Venerable Shariputra went to where the World Honored One was and sat on one side with his head, face and feet bowed. |
須臾退坐白世尊言： |
After a moment he retreated and sat down and said: |
「尊 恒稱譽豪尊高位，不說卑賤，然我，世尊！不 歎豪尊，不說卑賤。 |
"The Lord always praises the great and the high, and does not say that he is humble. However, I, the World Honored One, do not praise the great and the noble, and do not say that he is humble. |
處中而說，使得出家 學道。」 |
Talking about it in the middle makes it possible to become a monk and learn the Tao. " |
佛告舍利弗： |
The Buddha told Shariputra: |
「汝等自稱言： |
"You say to yourself: |
『不歎豪 尊，不說卑賤，處中而說，得出家學道。』 |
"Don't sigh about being noble, don't talk about being humble, speak from the middle, and learn the Tao from home." 』 |
然我 今日亦不說上、中、下及受生分。 |
However, I will not talk about the upper, middle, lower and rebirth today. |
所以然 者，夫生甚苦，不足願樂，如彼糞除，少尚極 臭，何況積多！今受生分亦復如是，一生、二 生猶尚苦難，何況流轉終始而可甘處？ |
Therefore, my life will be very miserable and not enough to be happy. Just like how little dung is removed, it will be very smelly, let alone if it is accumulated too much! The same is true for the current rebirths. One and two lives are still suffering, not to mention the ending and the ending. |
由有 有生，由生有老，由老有病，有死、愁、憂、苦、 惱，何可貪樂，便成五盛陰身。 |
From existence there is birth, from birth there is old age, from old age there is disease, there is death, sorrow, worry, pain, and annoyance. How can one be greedy for pleasure and become a five-yin body? |
吾今觀此義 已，而作是說： |
Now that I have considered this meaning, I say: |
『一生、二生猶尚苦難，何況流 轉終始而可甘處？』 |
"There are still hardships in one and two lives, let alone the end and the beginning and the joy of it?" 』 |
「若當舍利弗意欲生者， 便當發願生豪貴家，不生卑賤。 |
"If Shariputra wishes to be born, he should aspire to be born into a noble family and not be born into a humble family. |
所以然 者，舍利弗！眾生長夜為心所縛，不為豪 族所縛。 |
So, Shariputra! All living beings are bound by their hearts, not by their noble families. |
然我，舍利弗！處豪貴家，是剎利種， 出轉輪聖王。 |
But I, Shariputra! He lives in a wealthy and noble family, is of the Ksali species, and is the birthright of the Chakravartin King. |
設我不出家學道者，應為轉 輪聖王，今捨轉輪聖王位，出家學道，成無上 道。 |
Assuming that I do not become a monk and learn the Tao, I should be a wheel-turning holy king. Now I will give up my throne as a wheel-turning saint, become a monk and learn the Tao, and achieve the supreme Tao. |
夫生卑賤家者，不得出家學道，反墮惡 趣。 |
If a husband is born into a humble family, he cannot leave home to learn Taoism, and he will fall into the lower realms. |
是故，舍利弗！當求方便，降伏於心。 |
That’s why, Shariputra! Seek convenience and surrender to your heart. |
如 是，舍利弗！當作是學。」 |
If so, Shariputra! Think of it as learning. " |
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. |
增壹阿含經卷第四十九 |
Volume 49 of the Agama Sutra |
52.1 （一） |
52.1 (1) |
增壹阿含經卷第五十 |
Addition to the Agama Sutra Volume 50 |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
聞如是： |
Heard this: |
一時，佛在毘舍離普會講堂所， 與大比丘眾五百人俱。 |
At one time, the Buddha was in the General Assembly Lecture Hall in Vaishali, together with five hundred great monks. |
爾時，大愛道遊於毘 舍離城高臺寺中，與大比丘尼眾五百人俱， 皆是羅漢，諸漏已盡。 |
At that time, the Great Love Dao was wandering in the Kaotai Temple in Vaisali City, together with five hundred great monks and nuns, all of whom were Arhats, and all the outflows had been eliminated. |
爾時，大愛道聞諸比丘 說： |
At that time, the monks who heard the Great Love said: |
「如來不久當取滅度，不過三月，當在 拘夷那竭娑羅雙樹間。」 |
The Tathagata will attain nirvana soon. It will not last more than three months, and he will be among the two trees of Najasala in Kuyi. |
爾時，大愛道便作是 念： |
At that time, the Great Way of Love thought as follows: |
「我不堪任見如來取滅度，亦復不堪任 見阿難取滅度，我今宜可先取滅度。」 |
I can't bear to see the Tathagata and take the salvation of annihilation, and I can no longer bear to see Ananda and take the salvation of annihilation. It is better for me to take the salvation of annihilation first. |
爾時， 大愛道便往至世尊所，頭面禮足，在一面 坐。 |
At that time, the Great Love Path went to the Blessed One, bowed his head, faced his feet, and sat on one side. |
爾時，大愛道前白佛言： |
At that time, the Great Love Way came to the Buddha and said: |
「我聞世尊不久 當取滅度，却後不過三月，在拘夷那竭 娑羅雙樹間； |
"I heard that the World-Honored One will soon attain nirvana, but not more than three months later, he was among the two sal trees of Kuyi. |
我今不堪見世尊及阿難取 滅度也，唯願世尊聽我先取滅度。」 |
I can't bear to see the World Honored One and Ananda achieve annihilation now. I only hope that the World Honored One will listen to me and achieve annihilation first. " |
爾時，世 尊默然可之。 |
At that time, the World-Honored One was silent. |
爾時，大愛道重白佛言： |
At that time, the Great Love Path spoke to the Buddha again: |
「自今 已後，唯願世尊與諸比丘尼說戒。」 |
From now on, I only hope that the World-Honored One will preach precepts to all bhikkhunis. |
佛告之 曰： |
The Buddha told him: |
「我今聽比丘尼，還與比丘尼 說 禁戒，如 我本所施行禁戒，無令差錯。」 |
Now I listen to the bhikshuni and tell the bhikshuni about the fasting. If I practice the fasting as I do, there will be no mistakes. |
爾時，大愛道 前禮佛足，在佛前立。 |
At that time, the Great Love Dao came forward, bowed at the Buddha's feet, and stood in front of the Buddha. |
爾時，大愛道復白佛 言： |
At that time, the Great Love Dao again spoke to the Buddha and said: |
「我今更不見如來顏色，亦不見將來諸 佛，不受胞胎，永處無為，今日違離聖顏，永 更不覩。」 |
I cannot see the color of the Tathagata now, nor can I see the Buddhas in the future who will not be born again and will remain inactive forever. Today I have strayed from the holy face, and I will never see it again. |
時大愛道繞佛七匝，亦復繞阿難 七匝，盡繞諸比丘眾，却退而去。 |
At that time, the Path of Great Love circled the Buddha seven times, and also circled Ananda seven times. It also circled all the monks before retreating. |
還諸比丘 尼眾中，告諸比丘尼曰： |
Also among the monks and nuns, he told the monks and nuns: |
「我今欲入無為涅 槃界。 |
"Now I want to enter the realm of unconditioned nirvana. |
所以然者，如來不久當取滅度，汝等 各宜隨所行。」 |
Therefore, it is clear that the Tathagata will soon attain nirvana, and you should all do as you please. " |
爾時，差摩比丘尼、優鉢色比 丘尼、基利施比丘尼、舍仇梨比丘尼、奢摩比 丘尼、鉢陀闌柘比丘尼、婆羅柘羅比丘尼、 迦旃延比丘尼、闍耶比丘尼及五百比丘尼， 往至世尊所，在一面立。 |
At that time, bhikshuni Chamo, bhikshuni Upasaka, bhikshuni Kirishi, bhikshuni Sakhuri, bhikshuni Shamā, bhikshuni Padālanzhe, bhikshuni Pratsara, bhikshuni Kaccayana, bhikshuni Jaya and five hundred bhikkhunis, Go to the Supreme Lord's place and stand on one side. |
爾時，五百比丘尼， 差摩比丘尼最為上首，而白佛言： |
At that time, among the five hundred bhikshuni, Bhikshuni Chamo was the leader and said to the Buddha: |
「我等諸 人聞如來不久當取滅度，我等不忍見 世尊及阿難先取滅度。 |
"We all have heard that the Tathagata will attain annihilation soon, but we cannot bear to see the World Honored One and Ananda attain annihilation first. |
唯願世尊聽我等 先取滅度，我等今取涅槃，正是其宜。」 |
I only hope that the World-Honored One will listen to us and seek nirvana first. It is just right for us to seek nirvana now. " |
爾時， 世尊默然可之。 |
At that time, the World Honored One was silent. |
時差摩比丘尼及五百比丘 尼見世尊默然可之，前禮佛足，繞三匝便 退而去。 |
When the time came, Bhikshuni Mo and five hundred bhikkhus saw the World Honored One silently paying homage to him. They bowed at the Buddha's feet, walked around three times, and then retreated. |
還詣本房。 |
Return to my room. |
時，大愛道閉講堂門，擊 乾椎，於露地敷坐具，騰在虛空，於虛 空中坐臥經行，或出火焰，身下出煙，身上 出火； |
At that time, the Great Love Dao closed the door of the lecture hall, struck the stem vertebrae, put a seat on the open ground, soared in the sky, sat, lay down, and meditated in the sky, and sometimes flames appeared, smoke came out from under the body, and fire came out from the body; |
身下出水，身上出煙； |
Water comes out from under the body, smoke comes out from the body; |
舉身放焰，舉身 放煙； |
Raise your body to release flames, raise your body to release smoke; |
左脅出水，右脅出火； |
Water comes out of the left side, fire comes out of the right side; |
右脅出水，左脅 出烟； |
Water comes out of the right side, smoke comes out of the left side; |
前出火，後出水； |
Fire comes from the front, water comes from the back; |
前出水，後出火； |
Water comes from the front, fire comes from the back; |
舉身出火，舉身出水。 |
Lift your body to produce fire, lift your body to produce water. |
爾時，大愛道作若干 變化，還在本座，結加趺坐，正身正意， 繫念在前，而入初禪； |
At that time, the path of great love undergoes several changes, and he is still sitting in his seat, with his body and mind upright, his thoughts in front, and he enters the first jhana; |
從初禪起而入二禪； |
Starting from the first jhana and entering into the second jhana; |
從第二禪起而入第三禪； |
Starting from the second jhana and entering the third jhana; |
從三禪起 入第四禪； |
Starting from the third jhana and entering the fourth jhana; |
從第四禪起入空處； |
From the fourth jhana, enter the empty space; |
從空處 起入識處； |
From the place of emptiness, enter the place of consciousness; |
從識處起入不用處； |
Starting from the point of consciousness and entering the point of no use; |
從不用 處起入有想無想處； |
From the place of no use, enter the place of thoughts and no thoughts; |
從有想無想處起 入想知滅； |
Starting from the place where there are thoughts and no thoughts, entering into thoughts and knowing the cessation; |
從想知滅起還入有想無想處； |
From the cessation of perception, we return to the place where there is perception and no perception; |
從有想無想起入不用處； |
From thinking to not thinking to using it; |
從不用處 起還入識處； |
From the place of no use, return to the place of consciousness; |
從識處起還入空處； |
From the place of consciousness returns to the place of emptiness; |
從空 處起還入第四禪； |
From the place of emptiness return to the fourth jhana; |
從第四禪起還入三 禪； |
From the fourth jhāna onward to the third jhāna; |
從三禪起入二禪中； |
Starting from the third jhana and entering into the second jhana; |
從二禪起 還入初禪； |
Starting from the second jhana and returning to the first jhana; |
從初禪起入二禪； |
From the first jhana to the second jhana; |
從二禪 起還入三禪； |
From the second jhana to the third jhana; |
從三禪起還入四禪； |
Starting from the third jhana and returning to the fourth jhana; |
已入四 禪便取滅度。 |
Having entered the fourth level of jhana, one attains the state of annihilation. |
爾時，天地大動，東踊西沒，西 踊東沒，四邊都踊中央沒，又四面涼風 起，諸天在空作倡伎樂，欲界諸天涕零悲 泣，猶如春月天降甘雨，神妙之天雜碎優鉢 華香，又雜碎栴檀而散其上。 |
At that time, there was a great movement in the sky and the earth. They were jumping to the east and to the west, and to the west and to the east. They were jumping in the center on all sides, and cool winds were rising on all sides. All the heavens were making music in the sky, and all the heavens in the Desire Realm were weeping, just like the spring moon descending from the sky. Sweet rain, the miraculous celestial being mixed with the fragrance of bowl flowers, and the broken pieces of sandalwood scattered on it. |
爾時，差摩比 丘尼、優鉢色比丘尼、基梨施瞿曇彌比丘尼、 舍瞿離比丘尼、奢摩比丘尼、波陀蘭遮羅 比丘尼、迦旃延比丘尼、闍耶比丘尼，如此 上首五百比丘尼等，各各於露地敷坐， 飛在虛空，於虛空之中坐臥經行，作十八 變，乃至入想知滅，各取滅度。 |
At that time, Bhikshuni Chamo, Bhikshuni Upasaka, Bhikshuni Kirischūdami, Bhikshuni Sākūli, Bhikshuni Samāma, Bhikshuni Potaramchara, Bhikshuni Kaccāyān, and Bhikshuni Jaya, five hundred of them are listed above. The bhikshuni and other monks each sit down on the open ground, fly in the sky, sit, lie down, meditate and meditate in the sky, perform eighteen changes, and even enter into the state of annihilation. |
爾時，毘舍離 城內有大將名曰耶輸提，將五百童子集 普會講堂有所講說。 |
At that time, there was a general named Yasoti in the city of Vaisali, who gathered five hundred boys to give a lecture in the general meeting hall. |
時，耶輸提及五百童 子遙見五百比丘尼作十八變，見已，歡喜 踊躍無量，各共叉手而向彼所。 |
At that time, Yasu mentioned that five hundred boys saw five hundred bhikkhunis performing eighteen changes in the distance. Seeing them, they jumped for joy and all crossed their hands and headed towards that place. |
爾時，世尊而 告阿難曰： |
At that time, the World-Honored One came to Ananda and said: |
「汝往至耶輸提大將所，而告之 曰： |
"Go to the headquarters of General Yasuti and tell him: |
『速辦五百床具，五百坐具，五百瓶酥，五百 瓶油，五百輿花，五百裹香，五百車薪。』 |
"Hurry and get 500 beds, 500 seats, 500 bottles of cakes, 500 bottles of oil, 500 flowers, 500 packages of incense, and 500 car wages." 』 |
」 |
|
爾時，阿 難前白佛言： |
At that time, Ananda came forward and said to the Buddha: |
「不審世尊欲何施為？」 |
What do you want to do without judging the Lord? |
佛告之 曰： |
The Buddha told him: |
「大愛道已取滅度，及五百比丘尼埿洹，我 等欲供養舍利。」 |
The path of great love has attained nirvana, and we, together with the five hundred monks and nuns, wish to offer the relics. |
爾時，阿難悲泣交集，不能 自勝： |
At that time, Ananda burst into tears and could not overcome himself: |
「大愛道取滅度何其速哉。」 |
How quickly the path of great love leads to annihilation. |
爾時，阿難以 手揮淚，便往至耶輸提大將所。 |
At that time, Ananda, with tears in his hands, went to General Yasuti's residence. |
爾時，耶輸 提遙見阿難來，皆起前迎，並作是說： |
At that time, Yashuti saw Ananda coming from afar, and they all stood up to meet him and said as follows: |
「善來， 阿難！欲何告勅，又行非常。」 |
The good thing has come, Ananda! Why do you want to tell the emperor, and do the most extraordinary thing. |
爾時，阿難報曰： |
At that time, Ananda reported: |
「我是佛使，欲有所告勅。」 |
"I am the Buddha's envoy and I would like to give you some advice." |
時，大將咸共問曰： |
At that time, General Xian asked: |
「欲何所告勅？」 |
"What do you want to tell me?" |
阿難報曰： |
Ananda reported: |
「世尊告大將曰： |
"The World Honored One said to the general: |
『當 辦五百床，五百坐具，五百瓶酥，五百瓶油， 五百輿花，五百裹香，五百車薪，大愛道及五 百比丘尼皆取滅度，我等往供養舍利。』 |
"We will prepare five hundred beds, five hundred seats, five hundred bottles of cakes, five hundred bottles of oil, five hundred flowers, five hundred bundles of incense, and five hundred chariot fuel. The Great Love Dao and the five hundred bhikkhunis will all be brought to nirvana, and we will Go and offer relics. 』 |
」 |
|
爾 時，大將悲泣交集，而作是說： |
At that time, the general was weeping and said: |
「大愛道取滅度 何其速哉！及五百比丘尼取滅度甚為速 哉！誰當教授我等，教化分檀布施？」 |
How quickly the path of great love can achieve annihilation! How quickly five hundred bhikkhunis can achieve annihilation! Who is going to teach us how to teach and give alms? |
爾時，耶 輸提大將即辦五百床，五百坐具，五百瓶油、 酥、薪，及諸耶維之具，往至世尊所，頭面禮 足，在一面立。 |
At that time, General Yasuti immediately prepared five hundred beds, five hundred sitting utensils, five hundred bottles of oil, cakes, firewood, and other Yawei's utensils, and went to the place where the Blessed One was. |
爾時，耶輸提大將白世尊言： |
At that time, General Yasuti said to the World Honored One: |
「如來所約勅供養之具，今日已辦。」 |
"The offerings ordered by the Tathagata have been prepared today." |
佛告曰： |
Buddha said: |
「汝今各取大愛道身及五百比丘尼身，出毘 舍離到曠野之處，吾欲於彼供養舍利。」 |
"Now you each take the bodies of the Great Love Path and the bodies of five hundred bhikkhunis, and go out of Vaishali to the wilderness. I wish to offer relics there." |
耶 輸提大將白佛言： |
General Yasuti said to the Buddha: |
「唯然，世尊！」 |
Wei Ran, World Honored One! |
是時，長者即往 至大愛道等所，告一人曰： |
At that time, the elder went to the Great Love Path and other places and told someone: |
「汝今施梯，登 牆入內，徐開門，無令有聲。」 |
Now you run up the ladder, climb the wall and enter, open the door slowly, and there is no order or sound. |
是時，彼人如 彼教勅，即入開門，復勅五百人各舉舍 利著于床上。 |
At that time, the man opened the door and ordered five hundred people to put the relics on the bed as he had been told. |
爾時，有二沙彌尼在，一名難 陀，二名優般難陀。 |
At that time, there were two novices, one named Nanda and the other named Upanandra. |
是時，二沙彌尼語大將 曰： |
At that time, the second novice monk spoke to the general and said: |
「止！止！大將！勿觸擾諸師。」 |
Stop! Stop! General! Don't disturb the masters. |
耶輸提大將 報曰： |
General Yasuti reported: |
「汝師不為睡眠，皆取滅度。」 |
Your master is not interested in sleep, but in pursuit of annihilation. |
爾時，二沙 彌聞諸師皆取滅度，心懷恐怖，即自思惟， 觀有習之法皆是盡法，即於坐處得三明 六通。 |
At that time, the two novice monks heard that all the teachers had attained annihilation. They were filled with fear and thought to themselves, observing that all the Dharma they had practiced were all Dharma. Then they attained the three enlightenments and six powers while sitting down. |
爾時，二沙彌尼即飛在虛空中，先至曠 野之中作十八變，坐臥經行，身出水火，變 化無量，即於無餘涅槃界而取般涅槃。 |
At that time, the two novices flew in the sky and first went to the wilderness to perform eighteen transformations. They sat, lay down, meditated, and walked. Their bodies emerged from water and fire. They transformed immeasurably and achieved parinirvana in the realm of nirvana without any residue. |
爾 時，世尊將諸比丘僧，前後圍遶，往至大愛道 比丘尼寺中。 |
At that time, the World-Honored One surrounded the bhikkhus and monks in front and back, and went to the Bhikshuni Temple of the Great Love Path. |
爾時，世尊告阿難、難陀、羅云： |
At that time, the World-Honored One told Ananda, Nanda, and Luo Yun: |
「汝等舉大愛道身，我當躬自供養。」 |
"You show great love and I will support you." |
是時，釋 提桓因知世尊心中所念，即從三十三天 上，譬如力士屈伸臂頃來至毘舍離，到 世尊所，頭面禮足，在一面立。 |
At that time, Shitihuan, knowing what the World Honored One was thinking, came to Vaishali from the thirty-three heavens like a strong man with his arms stretched out. |
其中漏盡比 丘皆見釋提桓因及三十三天，其不漏盡 有欲比丘，及比丘、比丘尼、優婆塞、優婆夷未 漏盡者，亦不見釋提桓因及三十三天。 |
Among them, all the bhikkhus who have exhausted the leakage will see the cause of Shakti Huan and the thirty-three days. The monks who have not completely leaked the desire, and the monks, bhikshunis, Upasakas and Upasikas who have not exhausted the leakage will also not see the cause of the cause of Shaktihuan and the thirty-three days. Three days. |
爾 時，梵天王遙知如來心中所念，將諸梵天 從梵天上沒，來至世尊所，頭面禮足，在一 面立。 |
At that time, the Brahma King knew from afar what was in the Tathagata's heart, and the Brahma gods disappeared from the Brahma Sky, came to the place of the World Honored One, and stood on one side with their heads, faces and feet bowed. |
爾時，毘沙門天王知世尊心中所念， 將閱叉、鬼神，到如來所，頭面禮足，在一 面立。 |
At that time, King Bishamon knew what was in the mind of the World-Honored One, and sent the ghosts and spirits to the Tathagata's place, with their heads, faces, and feet bowed, and they stood on one side. |
爾時，提地賴吒天王將諸乾沓和，從 東方來至如來所，頭面禮足，在一面立。 |
At that time, the Heavenly King Titi Lai Cha brought all the Kantars together and came from the east to the Tathagata's place. With his head, face and feet bowed, he stood on one side. |
毘 婁勒叉天王將諸無數拘槃荼，從南方來 至世尊所，頭面禮足，在一面立。 |
The heavenly king Paralesha brought countless Kupanthas from the south to the place where the Blessed One was standing. They stood on one side with their heads, faces and feet bowed. |
毘婁波叉 天王將諸龍神來至如來所，頭面禮足，在 一面立。 |
The king of heaven brought all the dragons and gods to the Tathagata, and stood on one side with their heads, faces and feet bowed. |
及欲界、色界、無色界諸天，各各知如 來心中所念，來至世尊所，頭面禮足，在一 面立。 |
As well as the heavens in the Desire Realm, the Form Realm, and the Formless Realm, each of them knows the thoughts in the Tathagata's heart. When they come to the World Honored One, they stand with their heads and faces bowed and their feet raised. |
爾時，釋提桓因、毘沙門天王前白佛 言： |
At that time, Shakti Huanyin and King Bishamon came to the Buddha and said: |
「唯願世尊勿自勞神，我等自當供養舍 利。」 |
I only hope that the World Honored One will not trouble himself, and we will make offerings to the relics. |
佛告諸天： |
The Buddha told the heavens: |
「止！止！天王！如來自當知時。 |
"Stop! Stop! King of Heaven! Know when the Tathagata comes from. |
此是如來所應修行，非是天、龍、鬼神所及 也。 |
This is what the Tathagata should practice, and is beyond the reach of gods, dragons, ghosts and gods. |
所以然者，父母生子多有所益，長養恩 重，乳哺懷抱，要當報恩，不得不報恩。 |
Therefore, it is beneficial for parents to have more children, and they must be kind to their children and be nurtured by their breasts. They must repay their kindness and have no choice but to repay their kindness. |
然 諸天當知，過去諸佛世尊所生母先取滅度， 然後諸佛世尊皆自供養虵旬舍利。 |
However, all gods should know that in the past, the mothers born to the Buddhas and World-Honored Ones first achieved nirvana, and then all the Buddhas and World-Honored Ones offered the relics to themselves. |
正使 將來諸佛世尊所生之母先取滅度，然後諸 佛皆自供養。 |
Let the mother of all future Buddhas born to the World-Honored One first attain nirvana, and then all the Buddhas will support themselves. |
以此方便，知如來應自供養， 非天、龍、鬼神所及也。」 |
With this expedient, you know that the Tathagata should provide for himself, and that it is beyond the reach of gods, dragons, ghosts and gods. " |
爾時，毘沙門天王告五 百鬼曰： |
At that time, King Bishamon told the five hundred ghosts: |
「汝等往至栴檀林中，取香薪來， 當供養虵旬。」 |
You go to the sandalwood forest and bring incense and firewood, and you should make offerings to him. |
時，五百鬼聞天王語已，即 往至栴檀林中，取栴檀薪來至曠野之間。 |
At that time, five hundred ghosts heard the words of the king of heaven, and immediately went to the sandalwood forest, took sandalwood fuel and went to the wilderness. |
是時，世尊躬自舉床一脚，難陀舉一脚，羅云 舉一脚，阿難舉一脚，飛在虛空，往至彼塚 間； |
At that time, the World-Honored One bowed and raised one foot of the bed, Nanda raised one foot, Luo Yun raised one foot, and Ananda raised one foot, and flew in the sky to the tomb; |
其中 四 部之眾，比丘、比丘尼、優婆塞、優婆夷， 舉五百比丘尼舍利至於塚間。 |
Among them, four groups of monks, bhikshunis, Upasakas, and Upasikas took the relics of five hundred bhikshunis and placed them in the tomb. |
爾時，世尊 告耶輸提大將曰： |
At that time, the World-Honored One told General Yasuti: |
「汝今更辦二床，二坐具， 二車薪、香花供養二沙彌尼身。」 |
Now you will prepare two beds, two seats, two carts of fuel, and fragrant flowers to support the bodies of two novices. |
耶輸提大將 白佛言： |
General Yasuti said to the Buddha: |
「唯然，世尊！」尋時，即辦供養之具。 |
"Yes, World Honored One!" When the time comes, he prepares the offerings. |
爾 時，世尊以栴檀木各傳與諸天。 |
At that time, the World-Honored One passed it on to the heavens with sandalwood trees. |
是時，世尊復 告大將曰： |
At that time, the World Honored One again told the general: |
「汝今各取五百舍利，各分別而 供養之，二沙彌亦復使然。」 |
Now you each take five hundred relics, separate them and offer them as offerings, and the two novice monks will do the same. |
時，大將受佛教 已，各各分別而取供養，即取 虵 旬。 |
At that time, the generals had accepted Buddhism, and each of them took the offerings separately, that is, they took ten days. |
爾時，世 尊復以 栴 檀木著大愛道身上。 |
At that time, the World Honored One again covered the body of the Great Love Path with sandalwood. |
爾時，世尊便 說斯偈： |
At that time, the World Honored One said this verse: |
「一切行無常， 生者必有盡， |
"Everything is impermanent, and everything that lives must come to an end. |
不生則不死， 此滅為最樂。」 |
If there is no birth, there will be no death. This cessation is the most blissful. " |
爾時，諸天、人民皆悉雲集在於塚間； |
At that time, all the gods and people gathered in the tomb; |
天、人大 眾十億姟那術。 |
There are billions of people in heaven and human beings. |
時大將火滅已，復取舍利 而起偷婆。 |
At that time, the general had extinguished the fire, retrieved the relics, and started to steal the mother-in-law. |
佛告大將曰： |
The Buddha told the general: |
「汝今取五百比丘 尼舍利與起偷婆，長夜之中受福無量！所 以然者，世間有四人起於偷婆。 |
"Now that you have taken the relics of five hundred bhikkhus and nuns, you will receive immeasurable blessings during the long night. That's why there are four people in the world who are born in Toupo. |
云何為四？ |
Why is the cloud four? |
若有人與如來、至真、等正覺起於偷婆，轉 輪聖王，與聲聞、辟支佛起偷婆者，受福 無量。」 |
If there are people who are like the Tathagata, the Supremely Enlightened, and other enlightened beings who have arisen from the Tathāgata, the wheel-turning holy kings, and the Sravakas and Pratyekabuddhas who have risen from the Tāvaṇa, they will receive immeasurable blessings. " |
爾時，世尊與諸天、人民說微妙之法， 勸令歡喜。 |
At that time, the World-Honored One spoke subtle Dharma to the gods and people, urging them to rejoice. |
爾時，天與人有一億，諸塵垢盡， 得法眼淨。 |
At that time, there will be one hundred million heavens and humans, all dust and dirt will be gone, and their Dharma eyes will be pure. |
爾時，諸天、人民、乾沓和、阿須輪、四 部之眾，聞佛所說，歡喜奉行。 |
At that time, the gods, the people, the Kantarhe, the Ashura, and the four tribes heard what the Buddha said and followed it with joy. |
52.2 （二） |
52.2 (2) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園，與大比丘眾五百人俱。 |
At one time, the Buddha had only a solitary garden in the country of Savatthi with a group of five hundred great monks. |
爾時，舍衛城內 有比丘尼名曰婆陀，將五百比丘尼於彼 遊化。 |
At that time, there was a bhikshuni named Pota in the city of Savatthi, and five hundred bhikshunis were wandering there. |
時，婆陀比丘尼在閑靜之處，而自思惟， 結加趺坐，繫念在前，自憶無數宿命之事， 復自笑。 |
At that time, Bhikshuni Bhatta was thinking about herself in a quiet place. She sat down with her legs crossed, thinking in front of her, recalling countless fateful things, and laughing to herself. |
有比丘尼遙見婆陀比丘尼笑，見 已，便往至比丘尼所： |
A bhikshuni saw Bhikshuni Padao smiling from afar. Seeing that she was already there, she went to the bhikshuni's place and said: |
「今婆陀比丘尼獨在樹 下而笑，將有何緣？」 |
Now Bhikshuni Bhatta is laughing alone under the tree. What will happen to her? |
時，五百比丘尼即相將 至婆陀比丘尼所，頭面禮足。 |
At that time, five hundred bhikshuni came to the place where bhikshuni Poto was staying and bowed with their heads, faces and feet. |
爾時，五百比丘 尼白婆陀曰： |
At that time, the five hundred bhikkhus Nibaibhatu said: |
「有何因緣獨坐樹下而笑耶？」 |
What's the reason for sitting alone under a tree and laughing? |
爾時，婆陀比丘尼告五百比丘尼曰： |
At that time, Bhikshuni Bhatta told the five hundred bhikshuni: |
「我向者 在此樹下，自憶無數宿命之事，復見昔日 所經歷身，死此生彼，皆悉觀見。」 |
Under this tree, I recall countless fateful events. I can see all my experiences in the past, including death, life, and death. |
時，五百比 丘尼復白言： |
At that time, the five hundred bhikshunis spoke again: |
「唯願當說曩昔之緣。」 |
I only wish I could talk about the fate of the past. |
時，婆陀比 丘尼告五百比丘尼曰： |
At that time, Bhikshuni Potok told the five hundred bhikkhunis: |
「過去久遠九十一劫 有佛出世，名曰毘婆尸如來、至真、等正覺、明 行成為、善逝、世間解、無上士、道法御、天人師，號 佛、眾祐，出現於世。 |
"Ninety-one kalpas ago, a Buddha appeared in the world. His name is Vipassi Tathagata. He is the most true, fully enlightened, accomplished in enlightened conduct, good at death, understands the world, supreme scholar, protector of the Way and Dharma, teacher of gods and humans. His name is Buddha. All blessings appear in the world. |
爾時，世界名槃頭摩，人 民熾盛不可稱計。 |
At that time, the world was known as Pantoumo, and the people were prosperous beyond measure. |
爾時，如來遊彼國界，將 十六萬八千比丘眾，前後圍繞而為說法。 |
At that time, the Tathagata traveled to the border of that country, surrounded by 168,000 bhikkhus, and preached the Dharma. |
時 佛名號流布四遠： |
At that time, the Buddha's name spread far and wide: |
『毘婆尸佛者眾相具足，是 一切人良祐福田。』 |
"Vivashi Buddha has all the characteristics and is a good blessing for all people." 』 |
「爾時，彼國界中有童子名 曰梵天，顏貌端正，世之希有。 |
"At that time, there was a boy named Brahma in that country. He had a good appearance and was rare in the world. |
時，彼童子手 執寶蓋而行諸街巷中。 |
At that time, the boy was walking through the streets and alleys holding the treasure cover in his hand. |
時有居士婦亦復 端正，亦從此道行，眾人皆共觀看。 |
At that time, a layman's wife also regained her straightness and began to practice the Way. Everyone watched. |
時童子 便作是念： |
The boy then thought: |
『我今亦復端正，手執寶蓋，眾人 皆不觀視我身，此諸人民皆共觀此女人。 |
Now I am upright again, holding the treasure cover in my hand. No one is looking at me. All the people are looking at this woman. |
我 今要當作方便，使人觀視我。』 |
Now I want to use it as a convenience so that people can observe me. 』 |
時彼童子即 出彼城，往至毘婆尸佛所，手執寶華，供養 七日七夜，亦作誓願： |
At that time, the boy left the city and went to the place of Vipassi Buddha. He held the treasure in his hand and made offerings to it for seven days and seven nights. He also made a vow: |
『設當毘婆尸佛有此 神足，有此神力，是世間、天上福田，持此功 德，使我將來之世作女人身，人民見之莫 不喜踊。』 |
"Suppose that Vipassi Buddha has these divine feet and magical power, and is a blessed field in this world and in heaven. With this merit and virtue, I will take the body of a woman in the future life. People will be delighted when they see it." 』 |
「爾時，彼童子七日七夜供養彼佛 已，隨命長短，後便生三十三天，於彼作 女人身，極為端正，玉女中第一，以五事功 德勝彼天女。 |
"At that time, the boy had made offerings to the Buddha for seven days and seven nights, and he was born as long as he wanted for thirty-three days. He took the body of a woman, was extremely upright, the first among the jade girls, and surpassed the goddess with five merits. |
云何為五？ |
Why is the cloud five? |
所謂天壽、天色、天 樂、天威福、天自在。 |
The so-called Heavenly longevity, Heavenly color, Heavenly happiness, Heavenly power and blessing, and Heavenly ease. |
時三十三天見已，各自說 曰： |
On the thirty-third day, they saw each other and said: |
『此天女者，極為殊妙，無與等者。』 |
"This goddess is extremely wonderful and has no equal. 』 |
其中或 有天子作是說： |
Among them, there may be an emperor who said: |
『此天女我應得以為天 后。』 |
"I should become the queen of this heavenly daughter." 』 |
各相競爭。 |
Everyone competes with each other. |
時大天王說曰： |
The Great Heavenly King of that time said: |
『汝等勿共鬪 訟，其中能說極妙法者，便以此天女與 之作婦。』 |
"You should not engage in lawsuits together. If one of them is able to speak the most wonderful Dharma, let this goddess be your wife." 』 |
「爾時，有一天子便說斯偈： |
"At that time, one day the son said this verse: |
「『若起若復坐， 寤寐無有歡， |
"'If you get up or sit down again, there will be no joy in sleeping so long. |
設我眠睡時， 然後乃無欲。』 |
Suppose I am sleeping, then I have no desire. 』 |
「爾時，復有天子而說斯偈： |
"At that time, the emperor came again and said this verse: |
「『汝今故為樂， 於眠無念想， |
"'Now you are happy, sleeping without any thoughts, |
我今興欲念， 如似打戰鼓。』 |
My current thoughts are like beating war drums. 』 |
「爾時，復有天子而說斯偈： |
"At that time, the emperor again spoke this verse: |
「『設復打戰鼓， 猶有休息時， |
"'If the war drums are beaten again, there will still be time for rest. |
我欲馳速疾， 如水流不停。』 |
I want to run fast, like water flowing without stopping. 』 |
「爾時，復有天子而說斯偈： |
"At that time, the emperor again spoke this verse: |
「『如水漂大木， 猶有休息時， |
"'Like water drifting away big trees, there is still a time to rest, |
我恒思想欲， 如殺象不眴。』 |
I am always thinking about lust, like killing an elephant without being distracted. 』 |
「爾時，諸天中最尊天子與諸天人而說斯 偈： |
"At that time, the most respected of all heavens, the Son of Heaven, and all the heavenly beings spoke this verse: |
「『汝等猶閑暇， 各能說斯偈， |
"'You still have free time, each of you can say this verse, |
我今不自知， 為存為亡乎？』 |
I don’t know myself now, do I want to survive or die? 』 |
「爾時，諸天人白彼天子曰： |
"At that time, the gods said to the emperor: |
『善哉！天子！所說 偈者極為清妙。 |
"How good!" Emperor! The verses spoken are extremely clear and wonderful. |
今日此天女奉貢天王。』 |
Today this goddess pays tribute to the king. 』 |
爾 時，天女即入天王宮。 |
At that time, the goddess entered the palace of the king of heaven. |
汝等諸天勿有猶豫。 |
You gods, please do not hesitate. |
所以然者，爾時童子供養佛上寶蓋者，豈 異人乎？ |
So, at that time, when the boy offered the Buddha the precious cap, was he different from others? |
莫作是觀。 |
Don't take things for granted. |
爾時童子身者，即我身 是也。 |
At that time, the body of a child is my body. |
「過去三十一劫有式詰如來，出現於 世，遊化於野馬世界，與大比丘眾十六萬 人俱。 |
"In the past thirty-one kalpas, the Tathagata Tathagata appeared in the world and wandered in the world of wild horses, together with 160,000 great bhikkhus. |
爾時，彼天女後便命終而生人中，受 女人身，極為端正，世之希有。 |
At that time, the Queen of Heaven died and was reborn among humans. She was born as a woman and was extremely upright and rare in this world. |
時式詰如來到 時，著衣持鉢，入野馬城乞食。 |
When Shishijieru arrived, he put on his clothes and held an alms bowl and went to Yema City to beg for food. |
時彼天女人 復為長者婦，以好飲食，奉上式詰如來，普 作誓願： |
At that time, the woman in that heaven became an elder's wife again. With good food and drink, she offered the Tathāgata the answer and made a universal vow: |
『持此功德之業，所生之處莫墮三 惡趣，顏貌端正，與人殊異。』 |
"By upholding this meritorious deed, you will not fall into the three lower realms wherever you are born. Your appearance will be correct, and you will be different from others." 』 |
「爾時，彼女人後 便命終生三十三天，於彼復作女人身，極 為端正，有五事功德勝彼諸天。 |
"At that time, the queen of that woman was destined to live for thirty-three days, and she took on the body of a woman again. She was extremely upright and had five merits that surpassed those in the heavens. |
爾時天 女，豈異人乎？ |
At that time, the goddess of heaven, how could she be a different person? |
莫作是觀。 |
Don't take things for granted. |
所以然者，彼女 人者，則我身是。 |
Therefore, if that woman is a human being, then I am. |
「即於彼劫毘舍羅婆如來 出現於世，爾時天女隨壽長短，命終之後 來生人中，受女人身，顏貌端正，世之希有。 |
"In that kalpa, the Tathagata Vaisarava appeared in the world. At that time, the goddess was born as a human being, depending on the length of her life. After her death, she was reborn as a woman. She had an upright appearance, which is rare in this world. |
復與長者居士作婦。 |
Return to the wife of an elderly layman. |
爾時，長者婦復以妙 衣好服奉上如來，發此誓願： |
At that time, the elder woman presented the Tathagata with beautiful clothes and made this vow: |
『使我將來之 世得作女身。』 |
"So that I can have a female body in the future life." 』 |
時彼婦女命終之後生三十 三天，顏貌端正，勝彼天女。 |
At that time, the woman died and lived for thirty-three days. She had a good appearance and was better than that of the goddess. |
爾時彼女人者， 豈異人乎？ |
At that time, was that woman a different person? |
莫作斯觀。 |
Don’t look back. |
所以然者，爾時女人 者，則我身是。 |
Therefore, when a woman is born, I am. |
「時彼女人隨壽長短，命終之後， 來生人中，在波羅 ［木＊奈］ 大城，與月光長者作 婦婢，顏貌麁醜，人所惡見。 |
"At that time, the woman's life span changed. After her death, she was reborn among humans in the great city of Polo [M*na], working as a maidservant with the elder Yue Guang. Her appearance was ugly and she was disliked by others. |
自毘舍羅婆去 世，更無佛。 |
Since the death of Vaisarava, there has been no Buddha. |
爾時，各佛遊化。 |
At that time, each Buddha wandered and transformed. |
時月光長者婦 告其婢曰： |
At that time, the wife of the elder Yue Guang told her maid: |
『汝在外遊行，求覓沙門！顏貌端 正，入吾意者，將來在家，吾欲供養。』 |
"You are wandering around in search of Samanas! Those who are good-looking and suitable for me will be at home in the future, and I want to support them. 』 |
爾時，彼 婢即出家中，在外求覓沙門！遇見各佛城 內遊乞，然顏貌麁惡，姿色醜弊。 |
At that time, that maid left her home and went out to look for a Samana! I met beggars in various Buddhist cities, but their appearance was evil and their appearance was ugly. |
時彼婢使 語各佛曰： |
At that time, the maidservant spoke to each Buddha and said: |
『大家欲見，願屈至家。』 |
"Everyone who wants to see me is willing to come home. 』 |
即入白 主： |
Enter the white master: |
『沙門已至，可往相見。』 |
"The Samana has arrived. Let's go and meet him." 』 |
「時長者婦見沙門 已，心不歡樂，即語其婢： |
"When the elder's wife saw the recluse, she felt unhappy and said to her maid: |
『此還發遣，吾不布 施。 |
This is a gift, but I won't give it away. |
所以然者，由其顏貌麁弊故。』 |
The reason for this is because of his bad appearance. 』 |
爾時，其 婢語夫人曰： |
At that time, his maid said to the lady: |
『設夫人不惠施沙門者，我 今日所應食分，盡用惠施。』 |
"If Madam does not give alms to ascetics, I will use all the food I have for today to do alms." 』 |
時彼夫人即出食 分，細 麨 一升。 |
At that time, the lady immediately gave out a portion of food, which was as fine as a liter. |
時彼婢便授與沙門，各 佛受此食已，飛在虛空作十八變。 |
At that time, the maid gave it to the ascetics. After receiving the food, each Buddha flew in the sky and performed eighteen transformations. |
時長者 婢復作誓願： |
After a long time, my maid made another vow: |
『持此功德，所生之處莫墮三 惡趣，使我將來之世，得作女人，極為端 正。』 |
"By holding on to this merit, I will never fall into the three lower realms wherever I am born, so that in the future life I will be a woman who is extremely upright." 』 |
「時彼各佛手擎鉢飯，遶城三匝，月光 長者將五百商人集普會講堂。 |
"At that time, each Buddha held a bowl of rice in his hand and walked around the city three times. Elder Yueguang gathered five hundred merchants in the lecture hall. |
時彼城中 男女大小，見各佛擎鉢飯，飛在虛空，見已， 相謂言： |
At that time, men, women and men in that city saw various Buddhas holding bowls of rice and flying in the sky. When they saw them, they said to each other: |
『斯是何人功德乃爾乎？ |
Who is this person with great merit? |
遇此各 佛飯食惠施？』 |
When you encounter this Buddha, will you give him food? 』 |
「時長者婢語夫人曰： |
"The elder's maid said to the lady: |
『出觀 向沙門神德，飛在虛空作十八變，神德無 量。』 |
"Going out of the monastery to see the divine virtues of Samana, flying in the sky and performing eighteen transformations, the divine virtues are immeasurable. 』 |
時長者婦告其婢曰： |
The elder's wife told her maid: |
『今所惠施沙門 之食，設獲福者，盡持與我，我當與汝二日 食直。』 |
"The food I have given to the ascetics now, if you are blessed, please keep it with me, and I will keep it with you for two days." 』 |
其婢報曰： |
His maid reported: |
『不堪任以福相與。』 |
"I can't bear to be blessed." 』 |
夫人告 曰： |
The lady told: |
『與汝四日食直，乃至十日食直。』 |
"I will have eclipses for you on the fourth day, and even on the tenth day. 』 |
其婢報曰： |
His maid reported: |
『我不堪任以福相與。』 |
"I can't bear to be blessed. 』 |
夫人告曰： |
The lady told: |
『我今與汝 百枚金錢。』 |
"I will give you a hundred coins now." 』 |
其婢報曰： |
His maid reported: |
『我不須。』 |
"I don't have to." 』 |
夫人復告： |
Madam replied: |
『與 汝二百，乃至千枚金錢。』 |
"I'll give you two hundred or even a thousand coins." 』 |
其婢報曰： |
His maid reported: |
『我亦不須。』 |
"Neither do I. 』 |
夫人告曰： |
The lady told: |
『我免汝身，使不作婢。』 |
"I spare you so that you will not be a maidservant." 』 |
婢報 曰： |
The servant reported: |
『我亦不須求為良人。』 |
"I don't need to be a good man either. 』 |
夫人復告： |
Madam replied: |
『汝作 夫人，我為婢使。』 |
"You are my lady, and I am your servant." 』 |
其婢報曰： |
His maid reported: |
『我亦不須求為 夫人。』 |
"I don't need to be your wife either. 』 |
夫人告曰： |
The lady told: |
『我今當取汝撾打，毀兀 耳鼻，截汝手足，當斷汝頭。』 |
"Now I will take you and beat you, destroy your ears and nose, amputate your hands and feet, and cut off your head." 』 |
其婢報曰： |
His maid reported: |
『如 斯之痛，盡堪任受，終不以福而相惠施； |
"Such pain is unbearable, but in the end it will not be a blessing in return; |
身 屬大家，心善各異。』 |
The body belongs to everyone, and the kindness in mind is different. 』 |
爾時，長者婦即撾其婢。 |
At that time, the elder's wife became his maid. |
「時五百商人各作斯論： |
"At that time, five hundred merchants each said this: |
『此神人者今來乞食， 必當是我家施與。』 |
"When this man of God comes to beg for food, he must be from my family to give it to me." 』 |
時月光長者發遣諸人，還 來入家，見夫人取婢鞭打，即問之曰： |
At that time, Elder Yueguang sent some people to come into the house. When he saw the lady flogging her maid, he immediately asked her: |
『以何 因緣而鞭此婢。』 |
"What is the reason for whipping this maid?" 』 |
時婢便以斯因緣具白。 |
At that time, the maid took advantage of this karma. |
時 月光長者歡喜踊躍，不能自勝，即攝夫人 以為婢使，使其婢代夫人處。 |
At that time, Elder Yueguang was so happy and excited that he couldn't help himself. He took his wife as his maid and asked her maid to live on his behalf. |
「爾時，波羅 捺城有王治化，名梵摩達。 |
"At that time, there was a king ruling the city of Parana, named Brahmada. |
時彼大王聞月光 長者飯辟支佛，甚懷喜悅，乃遇真人，隨時 惠施。 |
At that time, when the great king heard that the elder was eating Pratyeka Buddha in the moonlight, he was very happy. He met the real person and offered alms at any time. |
梵摩達王即遣人召月光長者，而告 之曰： |
King Brahmada immediately sent for Elder Yueguang and told him: |
『汝實飯神仙真人乎？』 |
"Are you really a real god? 』 |
長者白王： |
Elder White King: |
『實遇 真人，以食惠施。』 |
"When I meet a real person, I give him food and charity." 』 |
時梵摩達王尋時賞賜，更增 職位。 |
At that time, King Brahma Moda was looking for timely rewards and increased his position. |
時長者婢隨壽長短，命終之後生三十 三天，顏貌殊妙，世之希有，五事功德勝彼 諸天。 |
The longer you live, the longer your life will be. After your death, you will live for thirty-three days. Your appearance will be extraordinary, rare in this world, and your merits in the five deeds will surpass those of other heavens. |
諸妹莫作是觀，爾時長者婢，即我身 是也。 |
Sisters, please do not think like this. At this time, the elder is your maid, and I am the one who is here. |
「於此賢劫中有佛出世，名拘樓孫如 來。 |
“During this virtuous kalpa, a Buddha named Kulousun Tathagata appeared. |
時彼天女隨壽長短，命終之後生於人 中。 |
At that time, the celestial maiden was born into a human being, depending on her lifespan. |
爾時，耶若達梵志作女。 |
At that time, Yaroddha Brahma became a daughter. |
時此女人復飯 如來，發誓願，求作女人身。 |
At that time, the Tathagata, the woman who returned to the world, vowed to take the body of a woman. |
後命終生三 十三天，顏貌端正，勝諸天女。 |
She is destined to live thirty-three days, and her appearance will be good, surpassing that of all the celestial beings. |
復從彼命終， 生於人中。 |
Then he died from that fate and was born among humans. |
「爾時，拘那含牟尼佛出現於世。 |
"At that time, Buddha Kunagamuni appeared in the world. |
時彼天女為長者女，復以金華供養拘那 含牟尼佛： |
At that time, the goddess, who was the daughter of an elder, again offered gold flowers to the Buddha Kunamuni: |
『持此功德，所生之處，莫墮三惡 趣，使我後身得作女人身。』 |
"By holding on to this merit, wherever I am born, I will not fall into the three lower realms, so that my subsequent body will be a woman's body." 』 |
時此女人隨壽 長短，命終之後生三十三天，於彼端正，出 眾天女上，有五事功德而不可及。 |
At that time, according to the length of her life span, this woman will live for thirty-three days after her death. She will be upright and outstanding among the goddesses, and she will have five merits and virtues that are beyond her reach. |
爾時長 者女供養拘那含牟尼佛，豈異人乎？ |
At that time, the elder woman made offerings to the Buddha Kunakhamuni. Is she different from others? |
莫作 斯觀，爾時長者女人，則我身是。 |
Don't think so, if you are an older woman then I am. |
「時彼天女隨 壽長短，來生人中，復與長者作婦，顏貌殊 特，世間希有。 |
"At that time, as her life span increased, she was reborn as a human being and married an elder. She had a unique appearance, rare in the world. |
「爾時，迦葉如來出現於世。 |
"At that time, Kasyapa Tathagata appeared in the world. |
時 長者婦七日七夜，供養迦葉佛，發誓願言： |
At that time, the elder's wife made offerings to Kassapa Buddha for seven days and nights, vowing: |
『使我將來世得作女人身。』 |
"So that I can take on the body of a woman in the future life." 』 |
時長者婦隨壽 長短，命終之後生三十三天，有五事功德 勝彼天女。 |
The woman who has grown up will live as long as she lives, and she will live for thirty-three days after her death. She has five merits and virtues that surpass that of the goddess. |
爾時長者婦供養迦葉佛者，豈 異人乎？ |
At that time, the elder's wife was making offerings to Kassapa Buddha. Isn't that strange? |
莫作斯觀，爾時長者婦，則我身是。 |
Don't think so, if you are an older woman then I am. |
「於此賢劫釋迦文出現於世，時彼天女命 終之後生羅閱城中，與劫毘羅婆羅門作 女，顏貌端正，出諸女人表。 |
"At this time when Sakyamuni appeared in the world, the goddess of heaven died and was reborn in the city of Rayu. She was the daughter of Brahmin Kalpavira. She had a good appearance and was outstanding among women. |
劫毘婆羅門女 正以紫磨金像，至彼女人所，黮如似墨， 意不貪五欲。 |
The Brahmin woman of Kalabhi was wearing a purple-polished gold image. When she came to that woman's place, her hair was as black as ink, and her mind was not greedy for the five desires. |
諸妹莫作斯觀，此女人身豈 異人乎？ |
Sisters, please don’t think so, is this woman a different person? |
爾時婆羅門女者，則我身是也。 |
At that time, I was a Brahmin woman. |
諸妹 當知，緣昔日功報，與比鉢羅摩納作婦，所 謂摩訶迦葉是。 |
Sisters, you should know that due to the retribution of past merits, you married Bibala Ramana, which is called Maha Kassapa. |
尊大迦葉先自出家，後日我 方出家，自憶昔日所經歷女人之身，是以 今故自笑耳。 |
The great Kassapa became a monk first, and I will become a monk someday later. I remember what I experienced as a woman in the past, and I smile to myself because of the present. |
我以無智自蔽，供養六如來， 求作女人身，以此因緣，故笑昔日所經歷。」 |
Covering myself in ignorance, I made offerings to the Six Tathagatas and asked to be born as a woman. For this reason, I laughed at what I had experienced in the past. " |
爾時，眾多比丘聞婆陀比丘尼自憶宿命無 數世時事，即往世尊所，頭面禮足，在一面 坐。 |
At that time, many bhikkhus heard that Bhikshuni Bhattava was recalling the events of countless lives, and they went to the place where the Blessed One was, bowing their heads, faces, and feet, and sat down on one side. |
以此因緣，具白如來。 |
Due to this cause and condition, I have the White Tathagata. |
爾時，世尊告諸比 丘： |
At that time, the World-Honored One told the monks: |
「汝等頗見聲聞之中比丘尼，自憶無數世 事如斯人乎？」 |
Have you ever seen a bhikshuni among the sravakas, recalling countless past events like this? |
比丘白佛： |
Bhikkhu White Buddha: |
「不見。 |
"not see. |
世尊！」 |
World Honored One! " |
佛 告諸比丘： |
The Buddha told the monks: |
「我聲聞中第一弟子自憶宿命無 數世事，劫毘羅比丘尼是。」 |
The number one disciple among my sravakas remembers his fate and countless worldly events, and he is Bhikshuni Kalevavira. |
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. |
52.3 （三） |
52.3 (3) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，有一比丘往至世尊所，頭面禮足， 在一面坐。 |
At that time, a bhikkhu went to where the Blessed One was, bowed his head, and sat on one side. |
須臾退坐，前白佛言： |
After a moment he retreated and sat down, before speaking to the Buddha and saying: |
「劫為長 短、為有限乎？」 |
“Are tribulations long or short, or limited?” |
佛告比丘： |
The Buddha told the bhikkhu: |
「劫極長遠，我今與 汝引譬，專意聽之，吾今當說。」 |
The calamity is extremely long, so I will give you an example now. Listen carefully to it, and now I will explain it. |
爾時，比丘從 佛受教。 |
At that time, the bhikkhu received instruction from the Buddha. |
世尊告曰： |
The World Honored One said: |
「比丘當知，猶如鐵城縱 廣一由旬，芥子滿其中，無空缺處，設有人 來百歲取一芥子，其鐵城芥子猶有減盡，然 後乃至為一劫，不可稱計。 |
"Bhikkhus, you should know that it is like an iron city that is one league in length and breadth, and is filled with mustard seeds, leaving no empty space. If a person reaches a hundred years old and takes one mustard seed, the mustard seeds in the iron city will still be reduced, and then it will last for a calamity, which cannot be measured. |
所以然者，生 死長遠無有邊際，眾生恩愛縛著，流轉生 死，死此生彼，無有窮已，我於其中厭患 生死。 |
Therefore, life and death are boundless in the long term, bound by the love of all living beings, flowing through life and death, death here and there, endless, and I am tired of suffering from life and death. |
如是，比丘！當求巧便，免此愛著之想。」 |
So, bhikkhu! Seek convenience and avoid the thought of falling in love. " |
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. |
增壹阿含經卷第五十 |
Addition to the Agama Sutra Volume 50 |
52.4 （四） |
52.4 (four) |
增壹阿含經卷第五十一 |
Addition to the Agama Sutra Volume 51 |
東晉罽賓三藏瞿曇僧伽提婆譯 |
Translated by Qu Tan Sangha Deva in the Eastern Jin Dynasty. |
大愛道般涅槃分品第五十二 |
Part 52 of the Nirvana of the Path of Great Love |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，有一比丘至世尊所，頭面禮足，在 一面坐。 |
At that time, a bhikkhu came to the Blessed One and sat on one side with his head bowed and his face bowed. |
爾時，彼比丘白佛言： |
At that time, the bhikkhu said to the Buddha: |
「世尊，劫為長 遠。」 |
World Honored One, eons are long. |
佛告比丘： |
The Buddha told the bhikkhu: |
「劫極遠，不可以筭籌量。 |
"The calamity is so far away that it cannot be measured. |
我 今當與汝引譬喻，善思念之，吾今當為汝 說。」 |
Now I will give you a parable, and if you think of it well, I will now explain it to you. " |
爾時，彼比丘從佛受教。 |
At that time, the bhikkhu received teachings from the Buddha. |
世尊告曰： |
The World Honored One said: |
「猶 如大石山縱廣一由旬，高一由旬，設有人 來手執天衣，百歲一拂，石猶磨滅，劫數難 限。 |
"It is like a big stone mountain that is one league wide in width and one league high. There is a person holding the heavenly robe in his hand. At the stroke of a hundred years, the stone will be wiped away, and the number of catastrophes will be endless. |
所以然者，劫數長遠，無有邊際。 |
Therefore, the calamity is long-term and has no limit. |
如此 非一劫、百劫。 |
This is not one calamity or a hundred calamities. |
所以然者，生死長遠，不可 限量，無有邊際。 |
Therefore, life and death are long-term, immeasurable, and boundless. |
眾生之類，無明所弊，流 浪生死，無有出期，死此生彼，無有窮已， 我於其中厭患生死。 |
The disadvantages of living beings like this are ignorance, wandering in life and death, with no escape, death here and life there, endless, I am tired of suffering from life and death among them. |
如是，比丘！當求巧 便，免此愛著之想。」 |
So, bhikkhu! Seek convenience and avoid the thought of falling in love. " |
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. |
52.5 （五） |
52.5 (Friday) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，世尊告諸比丘： |
At that time, the World-Honored One told the monks: |
「隨時聞法有五功 德，恒不失時。 |
"There are five merits in listening to the Dharma at any time, and it will never fail. |
云何為五？ |
Why is the cloud five? |
未曾聞法便聞 之，已聞便持，除去狐疑，亦無邪見，解 甚深之法，是謂，比丘！隨時聞法有此五功 德。 |
He who hears the Dharma before he has heard it, who upholds it once he has heard it, who eliminates doubts and has no wrong views, who understands the profound Dharma, is said to be a bhikkhu! Listening to the Dharma at any time has these five merits. |
是故，比丘！當念常聽甚深之法，此是我 之教誡。 |
That’s why, bhikkhu! Remember to always listen to the profound teachings. This is my teaching. |
如是，比丘！當作是學。」 |
So, bhikkhu! Think of it as learning. " |
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. |
52.6 （六） |
52.6 (Saturday) |
聞如是： |
Heard this: |
一時，佛在毘舍離摩訶婆那 園中，與大比丘眾五百人俱。 |
At one time, the Buddha was in the Mahabana Garden of Vaisali with a group of five hundred great bhikkhus. |
爾時，師子大 將便往至世尊所，頭面禮足，在一面坐。 |
At that time, the master and general went to where the World Honored One was, bowed his head, faced his feet, and sat on one side. |
爾 時，如來告大將曰： |
At that time, the Tathagata told the general: |
「施主檀越有五功德。 |
"Donor Tan Yue has five merits. |
云 何為五？ |
Cloud What is five? |
「於是，施主名聞遠布，某甲村中有 此好施之人，周窮濟乏，無有愛惜，是謂， 師子大將，第一功德施主所致。 |
"So, the name of the benefactor spread far and wide, and there was a person in a certain village who was good at giving. He was poor and poor all over the world, but he did not cherish him. It was said that he was a great general, the most meritorious benefactor. |
「復次，師子大 將，施主檀越若至剎利眾、婆羅門眾、沙門眾 中，皆無所畏，亦無疑難，是謂，師子！第二功 德。 |
"Furthermore, Master, great general, the benefactor Danyueruo went to the assembly of Ksriyas, Brahmans, and Samanas without any fear and without any doubts. This is called Master! The second merit. |
「復次，施主檀越多為人所愛念，普來宗仰， 如子愛母，其心不相離，施主亦復如是，多 為人所愛。 |
"Furthermore, the benefactor Tan Yue is loved and remembered by many people, and he is universally respected. Like a child loving his mother, his heart is not separated from each other. The benefactor is also like this, and he is loved by many people. |
「復次，師子！施主檀越布施之時， 發歡喜心，以有歡喜即有悅豫，意性堅 固，是時便自覺有樂有苦，亦變悔，如實 而自知。 |
"Again, Master! When the donor Tan Yue gave alms, he felt joyful. When he felt joyful, he felt joyful. His mind was solid. At that time, he realized that there were joys and sorrows, and he also became regretful. He knew it as it really was. |
云何自知，知有苦諦、苦習、苦盡、 出要諦，如實知之。」 |
Why do you know yourself, know that there is the truth of suffering, the habit of suffering, the end of suffering, and the essential truth that leads to it? Know it as it really is. " |
爾時，世尊便說斯偈： |
At that time, the World Honored One said this verse: |
「施為眾福具， 而逮第一義， |
"Giving blessings to others is the most important thing. |
其能憶施者， 便發歡喜心。 |
Those who can remember giving will feel happy. |
「復次，師子長者！施主檀越布施之時，身壞命 終，生三十三天，又有五事勝彼諸天。 |
"Again, Master, Master! When the donor Tan Yue was giving alms, his body broke down and his life expired. He was born for thirty-three days, and there were five things that surpassed those in the heavens. |
云何 為五？ |
Why is it five? |
一者顏貌豪貴，威神光明； |
One has a majestic and majestic appearance; |
二者所欲自 在，無事不果； |
The two are free to do whatever they want, and nothing will happen; |
三者若檀越施主生人中者， 值富貴家； |
Among the three, if the benefactor of Tanyue is born into a human being, he is worthy of a wealthy family; |
四者饒財多寶； |
The fourth is rich in wealth and treasures; |
五者言從語用。 |
The fifth is that words follow pragmatic functions. |
是謂，師子！檀越有此五功德引入善道。」 |
That’s right, Master! Tan Yue has these five merits that lead to good ways. " |
爾 時，師子大將聞佛所說，歡喜踊躍，不能自 勝，前白佛言： |
At that time, when the master and general heard what the Buddha said, he jumped for joy and could not overcome himself. He came forward and said to the Buddha: |
「唯願世尊及比丘僧當受我 請。」 |
I only hope that the World Honored One and the bhikkhus and monks will accept my invitation. |
爾時，世尊默然受請。 |
At that time, the World Honored One accepted the invitation silently. |
時，師子大將以見 世尊默然受請，即從坐起，頭面禮足，便退而 去，還至家中，辦具種種飲食，敷好坐具，即 白： |
At that time, the Master General saw that the World Honored One accepted the invitation silently. He stood up from his seat, bowed his head and face, and then retreated to his home. |
「時至，今正是時，唯願大聖垂愍臨顧。」 |
The time has come. Now is the time. I only hope that the Great Sage will pay attention to you. |
爾 時，世尊到時，著衣持鉢，將諸比丘眾，前後 圍遶，至大將家，各次第坐。 |
At that time, the World-Honored One arrived, dressed in robes and holding an alms bowl, and surrounded the monks in front and back, and went to the general's house, where they sat down one after another. |
爾時，師子將軍 見佛及比丘僧已次第坐，手自斟酌行種種 飲食。 |
At that time, General Shizi saw that the Buddha and the monks were already sitting one after another, and they were considering various kinds of food and drink with their hands. |
爾時，大將行食之時，諸天在虛空中 而告之曰： |
At that time, when the general was on his way to eat, the heavens in the sky announced: |
「此是阿羅漢，斯人向阿羅漢，施此 得福多，施此得福少，此是阿那含，此人向阿 那含，此人是斯陀含，斯人向斯陀含道，此 人是須陀洹，斯人向須陀洹道，是人七生往 返，此人一生，是持信，此人奉法，此是利根， 此是鈍根，此人下卑，此人精進持戒，此人犯 戒，施此人得福多，施此人得福少。」 |
This is an Arahant. This person gives this to an Arhat and gets more blessings. If he gives this, he gets less blessings. This is Anagami. This person goes to Anagami. This person is Situagami. This person says to Situagami. This person is a Sotapanna. This person goes to the Sotapanna. This person goes back and forth in seven lives. This person has faith throughout his life. This person adheres to the Dharma. This person has sharp roots. This person has blunt roots. This person is humble. This person is diligent and persistent. Precepts, if this person breaks the precepts, you will receive more blessings if you give to this person, and less blessings if you give to this person. |
爾時， 師子大將聞諸天語已，亦不經懷，見如來 食已訖，除去鉢器，更取小座，如來前坐。 |
At that time, the master general heard the words of the heavens and saw that the Tathagata had finished eating. He took away the alms bowl, took a small seat, and sat in front of the Tathagata. |
爾 時，師子大將白世尊言： |
At that time, Master Bai Shizun, the great general, said: |
「我向者有諸天來 至我所，而告之曰： |
"I asked the heavenly beings to come to my place and tell them: |
『從羅漢，至犯戒。』 |
"From Arhat to breaking the precepts." 』 |
皆具 白如來。 |
All have White Tathagata. |
雖聞斯言，亦不經懷，亦不生此 念： |
Even though I heard these words, I didn’t think about them, and I didn’t think about them: |
『我當捨此施彼，捨彼施此。』 |
"I should give to others without giving up one thing, and give to others without giving up one thing." 』 |
然我復生斯 念： |
Then I am resurrected and read: |
『應施一切眾生，有形之類，由食而存，無 食則喪，我躬自從如來聞說斯偈，恒在 心懷而不忘失。 |
We should give alms to all sentient beings, whether they are tangible or not. They survive by eating. If they don't have food, they will die. I have heard this verse since the Tathagata, and I will always keep it in my heart and never forget it. |
云何名為偈： |
Why is it called a verse: |
「『「施當普平等， 終不有所逆， |
""When all people are equal, they will never rebel. |
必當遇聖賢， 緣斯而得度。」 |
You must meet a sage and be saved by this fate. " |
「『是謂，世尊！斯偈所說。』 |
"'That's what the World Honored One said in this verse.' |
我躬從如來聞之，恒 念奉行。」 |
I listened to the Tathagata and listened to it and followed it with constant thought. " |
佛告大將： |
The Buddha told the general: |
「善哉！斯名菩薩之心，平 等惠施。 |
"Excellent! This is the heart of the Bodhisattva, giving to everyone equally. |
若菩薩布施之時，亦不生此念： |
When a Bodhisattva is giving alms, he will not have this thought: |
『我 當與此，置此。』 |
"I am here to stay." 』 |
恒有平等而惠施，亦復有此 念： |
There is always equality and charity, and I also have this thought: |
『一切眾生有食則存，無食則亡。』 |
"All living beings survive if they have food, and perish if they don't." 』 |
菩薩行 施之時，亦復思惟此業。」 |
When a Bodhisattva performs charity, he also thinks about this deed. " |
便說斯偈： |
Then he said this verse: |
「夫人修其行， 行惡及其善， |
"Madam, cultivate your conduct, do evil as well as good, |
彼彼自受報， 行終不衰耗。 |
He and he will receive their own reward, and their deeds will not fade away in the end. |
如人尋其行， 即受其果報， |
If a person pursues his deeds, he will receive their consequences. |
為善獲其善， 作惡受惡報。 |
Do good and receive good, do evil and receive evil. |
為惡及其善， 隨人之所習， |
Doing evil and doing good, according to people's habits, |
如似種五穀， 各獲其果實。 |
Like sowing grains, each reaps its fruits. |
「師子大將！當以此方便，知善惡各有其 行。 |
"Master, general! You should use this method to understand that good and evil have their own conduct. |
所以然者，從初發意至于成道，心無 增減，不選擇人，亦不觀其地。 |
Therefore, from the initial intention to enlightenment, the mind does not increase or decrease. It does not choose people and does not look at its places. |
是故，師子！ 若欲惠施之時，恒念平等，勿興是非之心。 |
That’s why, Master! If you want to give charity, always think of equality, and don't have a mind of right and wrong. |
如是，師子！當作是學。」 |
If so, Master! Think of it as learning. " |
爾時，世尊復說嚫 曰： |
At that time, the World-Honored One spoke again: |
「施歡人所愛， 眾人所稱歎， |
"Shi Huan is loved by everyone, praised by everyone, |
所至無疑難， 亦無嫉妬心。 |
There is no doubt that there are difficulties, and there is no jealousy. |
是故智者施， 除去諸惡想， |
Therefore, the wise give to others to get rid of all evil thoughts. |
長夜至善處， 諸天所嘉歎。」 |
The best place in the long night is praised by all the heavens. " |
爾時，世尊說斯語已，便從坐起而去。 |
At that time, the World-Honored One had finished speaking these words and then stood up from his seat and left. |
爾時， 師子聞佛所說，歡喜奉行。 |
At that time, the Master heard what the Buddha said and followed it with joy. |
52.7 （七） |
52.7 (seven) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，波斯匿王往至世尊所，頭面禮足， 在一面坐。 |
At that time, King Pasenadi went to where the Blessed One was, bowed his head, faced his feet, and sat on one side. |
是時，波斯匿王白世尊言： |
At that time, King Pasenadi said to the World Honored One: |
「夫施 之家當施何處？」 |
Where should the husband's family give? |
世尊告王： |
The World Honored One tells the king: |
「隨心所歡，便 於彼施。」 |
As your heart pleases, it will be given to you. |
王復白佛： |
Wang Fubai Buddha: |
「為施何處，得大功德？」 |
Where can I get great merit by giving? |
佛告王曰： |
The Buddha told the king: |
「汝所問當施何處，今復問獲 福功德。」 |
You asked where to give, now I ask again how to obtain blessings and merits. |
王白佛言： |
Wang Baifo said: |
「我今問如來為施何處， 獲其功德？」 |
Now I ask the Tathagata where he can benefit from his charity and obtain its merits? |
佛告王曰： |
The Buddha told the king: |
「吾今還問，王隨所樂， 還報吾。 |
"I still ask now, and the king will repay me as he pleases. |
云何？ |
Why? |
大王！若有剎利子來，婆羅門 子來，然愚惑無所知，心意錯亂，恒不一 定，來至王所，而問王言： |
King! If a Ksriya son or a Brahmin son comes, but he is ignorant and ignorant, his mind is confused and uncertain, he comes to the king's house and asks him: |
『我等當恭奉聖 王，隨時所須。』 |
"We will serve the Holy King whenever necessary." 』 |
云何？ |
Why? |
大王！須此人在左右 乎？」 |
King! Does this person need to be around? " |
王白佛言： |
Wang Baifo said: |
「不須也。 |
"No need. |
世尊！所以然者，由 彼人無有黠慧，心識不定，不堪候外敵 之所致也。」 |
World Honored One! The reason why this is the case is that the person has no cunning and wisdom, his mind is unstable, and he cannot wait for external enemies. " |
佛告王曰： |
The Buddha told the king: |
「云何？ |
"Why? |
大王！若剎利、婆 羅門種多諸方便，無有恐難，亦不畏懼，能 除外敵，來至王所，而白王言： |
King! If a Ksriya or a Brahmin possesses many skillful means, he will have no fear of difficulties and will not be afraid. He will be able to eliminate enemies, come to the king's place, and say to the king: |
『我等隨時 瞻奉聖王，唯願恩垂當見納受。』 |
"We will pay homage to the Holy King at any time, and we only hope that his kindness will be accepted when he sees it." 』 |
云何？ |
Why? |
大王！ 當受斯人不。」 |
King! Don't accept this. " |
王白佛言： |
Wang Baifo said: |
「唯然，世尊！我等 當納受斯人，所以然者，由彼人堪任候 外敵，無有畏難，亦不恐懼。」 |
Only, World-Honored One! We should accept such people. Therefore, they are worthy of waiting for foreign enemies. They have no fear of difficulties and no fear. |
佛告王曰： |
The Buddha told the king: |
「今 比丘亦復如是，諸根完具，捨五成六，護一 降四，施此之人，獲福最多。」 |
Today, the bhikkhu is also like this. All the faculties are fully equipped. He gives up five to six and protects one and lowers four. Those who give this will receive the most blessings. |
王白佛言： |
Wang Baifo said: |
「云 何比丘捨五成六，護一降四？」 |
Why is it that a bhikkhu gives up five to six and protects one and lowers four? |
佛告王曰： |
The Buddha told the king: |
「於是，比丘捨貪欲蓋、瞋恚蓋、睡眠、調、疑， 如是，比丘！名為捨五。 |
"Then the bhikkhu gives up the covering of desire, the covering of anger, sleep, distraction, and doubt. Thus, bhikkhu! This is called giving up the five. |
云何比丘成就六？ |
How can a bhikkhu attain six levels? |
王 當知之，若比丘見色已，不起色想，緣此 護眼根，除去惡不善念而護眼根，若耳、 鼻、口、身、意不起意識而護意根，如是，比 丘成就六。 |
The king should know that if a bhikkhu sees form and does not think of form, he protects his eyesight faculties by getting rid of evil and unwholesome thoughts. If his ears, nose, mouth, body, and mind are not conscious but he protects his mind faculties, in this way, bhikkhu Achievement six. |
云何比丘而護一，於是，比丘繫 念在前，如是，比丘而護一。 |
How can a bhikkhu protect one? So, a bhikkhu keeps his thoughts in mind. In this way, a bhikkhu protects one. |
云何比丘而降 四？ |
How can a bhikkhu descend? |
於是，比丘降身魔、欲魔、死魔、天魔，皆悉降 伏，如是，比丘降伏於四。 |
Then, the bhikkhu surrenders all the demons of body, desire, death and heaven. In this way, the bhikkhu surrenders to the four. |
如是，大王！捨五 就六，護一降四，施如此之人，獲福難 量。 |
If so, Your Majesty! Giving up five for six, protecting one and subduing four, giving to such a person will bring blessings beyond measure. |
大王！邪見與邊見相應，如斯之人施蓋 無益。」 |
King! Wrong views correspond to side views, and it is useless for such people to cast cover. " |
時，王白佛言： |
At that time, Wang said to the Buddha: |
「如是，世尊！施斯之人其 福難量，若比丘成就一法，福尚難量，何況 餘者。 |
"In this way, World Honored One! The blessings of those who give charity are immeasurable. If a bhikkhu achieves a Dharma, the blessings will be immeasurable, let alone the others. |
云何為一法？ |
What is a method? |
所謂身念是也。 |
The so-called body mind is also. |
所以 然者，尼乾子恒計身行、意行，不計口 行。」 |
Therefore, Niganzi always considers the actions of the body and the mind, but does not consider the actions of the mouth. " |
佛告王曰： |
The Buddha told the king: |
「尼乾子者愚惑，意常錯亂，心 識不定，是彼師法故，致斯言耳。 |
"Niganzi is foolish and confused, his thoughts are often confused, and his mind is uncertain. It is because of his teacher's teachings that he has spoken to his ears. |
彼受身行 之報，蓋不足言，意行無形而不可見。」 |
The rewards he receives from his physical actions are indescribable, and his mental actions are intangible and invisible. " |
王 白佛言： |
Wang Baifo said: |
「此三行中何者最重？ |
"Which of these three lines is the most important? |
身行耶？ |
Walking by body? |
口行 耶？ |
Orally? |
意行？」 |
Willing action? " |
佛告王曰： |
The Buddha told the king: |
「此三行中意行最重，口 行、身行蓋不足言。」 |
Among these three actions, the mental action is the most important; the verbal action and the physical action are not enough. |
王白佛言： |
Wang Baifo said: |
「復何因緣故， 說念意最為第一？」 |
Why do you think thoughts come first? |
佛告王曰： |
The Buddha told the king: |
「夫人所行，先 意念，然後口發，口已發，便身行殺、盜、婬，舌 根不定，亦無端緒，正使彼人命終，身根、舌根 在。 |
"What Madam did, she first thought it out, and then spoke it out. After speaking out, she committed murder, robbery, and sexual intercourse with her body. Her tongue was unstable and had no clue. She was causing the death of that person, and her body and tongue were there. |
大王！彼人何以故身、口不有所設耶？」 |
King! Why is that person so old and so ignorant of his words? " |
王白佛言： |
Wang Baifo said: |
「彼人以無意根故，致斯變耳。」 |
That person had such a change of heart because of his unintentional reasons. |
佛告王曰： |
The Buddha told the king: |
「當以此方便，知意根最為重，餘 二者輕。」 |
Use this method to know that the mind root is the most important, and the other two are lighter. |
爾時，世尊便說斯偈： |
At that time, the World Honored One said this verse: |
「心為法本， 心尊心使， 心之念惡， |
"The heart is the foundation of the Dharma. The heart respects and entrusts the heart. The thoughts in the heart are evil. |
即行即施， 於彼受苦， 輪轢于轍。 |
As soon as you do it, you give it to him, and he suffers, and the wheels are in the wrong direction. |
心為法本， 心尊心使， 中心念善， |
The heart is the foundation of the Dharma, the heart respects the mind, and the heart is kind. |
即行即為， 受其善報， 如影隨形。」 |
As soon as you do it, you will receive the good reward, and it will follow you like a shadow. " |
爾時，波斯匿王白世尊言： |
At that time, King Pasenadi said to the Blessed One: |
「如是，如來！為惡 之人，身行惡，隨行墮惡趣。」 |
So, Tathagata! Those who do evil will fall into the lower realms as they do evil. |
佛告王言： |
The Buddha told the king: |
「汝為 觀何等義，而來問我為施何人，獲福益 多？」 |
In order to see how righteous it is, you come and ask me to whom I am giving, and who will receive so much blessing and benefit? |
王白佛言： |
Wang Baifo said: |
「我昔至尼乾子所，問尼揵 子曰： |
"I once went to Ni Ganzi's place and asked Ni Qiaozi: |
『當於何處惠施？』 |
"Where should I give my charity?" 』 |
尼乾子聞我所問 已，更論餘事，亦不見報。 |
Niganzi heard what I asked, and even more about the rest of the matter, there was no reward. |
時尼乾子語我 言： |
Shi Ni Ganzi said to me: |
『沙門瞿曇作是說，施我得福多，餘者無 福，當施我弟子，不應施餘人，其有人民 施我弟子者，其福不可量也。』 |
"The ascetic Qutan said: If you give to me, you will get many blessings, but the others will have no blessings. You should give to my disciples, and you should not give to others. If there are people who give to my disciples, the blessings will be immeasurable. 』 |
」 |
|
佛告王曰： |
The Buddha told the king: |
「爾 時，為云何報之？」 |
How can I repay you then? |
王白佛言： |
Wang Baifo said: |
「時我便作是念： |
"At that time I thought: |
『或有斯理，惠施如來，其福難量。』 |
"It may be reasonable to give charity to the Tathagata, and its blessings are immeasurable." 』 |
今故問佛： |
Now I ask the Buddha: |
『為與何處，其福難量？』 |
"Where is the blessing that is so hard to measure?" 』 |
然今世尊不自稱 譽，亦不毀人。」 |
However, this World-Honored One does not claim honor, nor does he destroy others. " |
佛告王曰： |
The Buddha told the king: |
「我口不作是 說，施我得福多，餘者不得福。 |
"I don't mean what I say, I will be blessed a lot by giving, but the others will not be blessed. |
但我今日所 說，鉢中遺餘，持與人者，其福難量，以清淨 之心，著淨水中，普生斯念，斯中有形之類， 蒙祐無量，何況人形。 |
But what I said today is that if you hold the remnants in the alms bowl and give it to others, the blessings will be immeasurable. With a pure heart, if you put it in the pure water and think about it universally, you will be blessed immeasurably if there is something tangible in it, let alone the human form. |
但，大王！我今所說施 持戒人，其福難量，與犯戒人者，蓋不足言。 |
But, my lord! What I am saying now is that the blessings gained by giving to those who keep the precepts are immeasurable, but the blessings that can be gained by giving to those who violate the precepts are indescribable. |
「大王當知，如田家子善治其地，除去穢惡， 以好穀子著良田中，於中獲子無有限 量； |
"Your Majesty, you should know that if a son of the Tian family manages the land well, removes the filth and evil, and plants good grains in the fertile fields, he can harvest an unlimited number of grains from them. |
亦如彼田家子不修治地，亦不除去 穢惡而下穀子，所收蓋不足言。 |
It is also like the son of the Tian family who did not cultivate and cultivate the land, nor did he remove the filth and evil, but went down to plant grains, and what he harvested was not enough. |
今比丘 亦復如是，若比丘捨五就六，護一降四， 如斯之人，其施惠者，其福無量； |
Today, bhikkhu, it is also like this. If a bhikkhu sacrifices five for six, protects one and sacrifices four, such a person will be blessed immeasurably by giving charity. |
與邪見之 人，蓋不足言。 |
It's not enough to talk about people with wrong views. |
猶如，大王！剎利種、婆羅門 種，意無疑難，能降外敵，當觀亦如羅漢 之人，彼婆羅門種意不專定者，觀當如邪 見之人。」 |
Like, king! Those of the Ksāriya and Brahmin races, whose minds are doubtless and capable of defeating foreign enemies, should be viewed as being like Arhats. Those of the Brahmin race whose minds are not single-minded should be viewed as those who have wrong views. " |
時，波斯匿王白世尊言： |
At that time, King Pasenadi said to the Blessed One: |
「施持戒之 人，其福難量。 |
“Those who observe the precepts will be blessed beyond measure. |
自今已後，其有來求索者， 終不違逆。 |
From now on, those who come to ask for help will never disobey. |
若復四部之眾，有所求索者，亦 不逆之。 |
If there are people from the four tribes who seek for something, they will not go against it. |
隨時給與衣被、飲食、床臥具，亦復 施與諸梵行者。」 |
Provide clothing, quilts, food and drink, beds and bedding at any time, and also provide them to those who practice the holy life. " |
佛告之曰： |
The Buddha told him: |
「勿作是說。 |
"Don't make a lie. |
所以 然者，施畜生之類，其福難量，況復人身乎。 |
Therefore, if you give to animals and the like, the blessings will be immeasurable, even if you return to the human body. |
但我今日所說者，施持戒人難計，非犯戒 人。」 |
But what I am talking about today is that it is difficult to help those who keep the precepts, but not those who violate them. " |
波斯匿王白佛言： |
King Pasenadi said to the Buddha: |
「我今重復自歸，然世尊 殷勤，乃至於斯外道異學傳誹世尊，又 且世尊恒歎譽彼人，外道異學貪著利養，又 復如來不貪利養。 |
"Now I repeat my return, but the Blessed One is so diligent that these heretics and heretics spread slander against the Blessed One. Moreover, the Blessed One always praises those people. The heretics and heretics are greedy for profit, and the Tathagata is not greedy for profit. |
國事多猥，欲還所止。」 |
There are many obscene affairs in the country, and you should stop doing what you want. " |
佛 告王曰： |
The Buddha told the king: |
「宜知是時。」 |
It's better to know when it's time. |
爾時，波斯匿王聞佛所 說，歡喜奉行。 |
At that time, King Pasenadi heard what the Buddha said and followed it with joy. |
52.8 （八） |
52.8 (eight) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，波斯匿王殺庶母百子，即懷變悔： |
At that time, King Bosni killed his concubine's mother and her hundreds of sons, and immediately regretted it: |
「我造惡源，極為甚多，復用此為？ |
"I have created so many evil sources, how can I do this again? |
由王位 故，殺此百人，誰能堪任除我愁憂？」 |
Who can kill these hundred people because of the throne? Who can take away my sorrow? " |
波斯匿 王復作是念： |
King Pasenadi again thought: |
「唯有世尊能去我憂耳。」 |
Only the World Honored One can take away my worries. |
時復 作斯念： |
Shifu thought: |
「我今不宜懷此愁憂，默然至世 尊所，當駕王威至世尊所。」 |
It is not appropriate for me to bear such sorrow and sorrow now. I should go to the Blessed One in silence. I should go to the Blessed One with the majesty of a king. |
時波斯匿王 告群臣曰： |
At that time, King Bosni told his ministers: |
「汝等催駕寶羽之車，如前 王法，欲出舍衛城，親近如來。」 |
You urge me to drive Precious Yu's chariot, as the king before me did, to leave Savatthi City and get close to the Tathagata. |
群臣聞王教 已，即時嚴駕羽寶之車，即來白王言： |
When the ministers heard that the king had taught them, they immediately drove the Yubao chariot and came to tell the king: |
「嚴 駕已訖，王知是時。」 |
The strict command has ended, and the king knows the time has come. |
時，波斯匿王即乘羽寶 車，椎鍾鳴鼓，懸繒幡蓋，人從皆著 鎧器，諸臣圍遶出舍衛城，往至祇洹，步入 祇洹精舍，如前王法，除五威儀，蓋、天冠、拂、 劍、履屣，盡捨之。 |
At that time, King Pasenadi rode on a feathered treasure chariot, with bells ringing and drums ringing, and flags and flags hung on the canopy. Everyone was wearing armor, and all the ministers gathered around him and left Savatthi City. Dharma, in addition to the five majestic rituals, the cover, the crown of heaven, the whisk, the sword, and the trousers, all are given up. |
至世尊所，頭面布地，復以 手摩如來足，普自陳啟： |
In the presence of the Supreme Lord, with his head and face spread all over the ground, he rubs the Tathagata's feet with his hands and spreads his instructions: |
「我今悔過，改往修 來，愚惑不別真偽，殺庶母百子，王威力故。 |
"I repent now and practice cultivation instead. I was ignorant and deceived, and I didn't distinguish between true and false. I killed my concubine and her hundreds of sons because of the king's power. |
今來自悔，唯願納受。」 |
Now I regret it, I just want to accept it. " |
佛告王曰： |
The Buddha told the king: |
「善哉，大王！還 就本位，今當說法。」 |
Excellent, Your Majesty! You have returned to your original position, and now you will preach the Dharma. |
波斯匿王即從坐起，禮 世尊足，還詣本位。 |
King Pasenadi immediately stood up from his seat, bowed to the feet of the World Honored One, and returned to his original position. |
佛告王曰： |
The Buddha told the king: |
「命極危脆，極 壽不過百年，所出無幾。 |
"Life is extremely fragile, and it can only last a hundred years, and there will be very little left. |
人壽百年，計三十 三天一日一夜，計彼日夜三十日為一月，十 二月為一歲，彼三十三天正壽千歲，計人中 壽壽十萬歲，復計還活地獄中一日一夜。 |
A hundred years of human life is counted as thirty-three days and one night. Thirty days and nights are counted as one month, and twelve months are one year. Those thirty-three days are counted as one thousand years old, and one hundred thousand years are counted as the average life span of a human being. If one counts the thirty-three days and nights as one year, he will still be alive. One day and one night in hell. |
復 計彼日夜三十日為一月，十二月為一歲，還 活地獄中五千歲，或壽半劫，或壽一劫，隨人 所作行，或有中夭者，計人中之壽百億之歲。 |
Count those thirty days and nights as one month, and twelve months as one year. If you live in hell for five thousand years, your life span may be half a calamity, or you may live one calamity. Depending on what you do, you may die in infancy. Live for tens of billions of years. |
智者恒念普修此行，復用此惡為？ |
A wise man will practice this practice with constant thoughts and practice, will he repeat this evil behavior? |
樂少 苦多，其殃難計。 |
There is little joy and much suffering, and the consequences are difficult to calculate. |
是故，大王！莫由己身、父母、 妻子、國土、人民，施行罪業，亦莫為王身故 而作罪本。 |
That’s why, Your Majesty! Do not use your own body, parents, wife, land, or people to commit sinful karma, and do not let the king's death be the cause of sin. |
猶如石蜜為初甜後苦，此亦如 是。 |
Just as stone honey is sweet at first and then bitter, so it is with this. |
於短壽之中何為作惡？ |
What's the point of doing evil in a short life? |
大王當知，有 四大畏恒逼人身，終不可制約，亦復不 可呪術、戰鬪、藥草所能抑折，生、老、病、死， 亦如四大山從四方來，各各相就，摧壞樹 木，皆悉磨滅，此四事者亦復如是。 |
Your Majesty, you should know that there are four great fears that are constantly pressing on the human body. They cannot be restrained and can no longer be suppressed by magic, war, or medicinal herbs. Birth, old age, illness, and death are like the four great mountains coming from all directions, each approaching its own. , destroyed trees, all of them will be wiped out, and the same will happen with these four things. |
大王當 知，若生來時，使父母懷憂、愁、苦、惱，不可 稱計，若老來至無復少壯，壞敗形貌，支節 漸緩，若病來至丁壯之年，無復氣力，轉轉 命促，若死來至斷於命根，恩愛別離，五陰 各散。 |
Your Majesty, you should know that if your parents are worried, sorrowful, miserable, and distressed when you are born, it cannot be calculated; if you grow old and no longer regain your youthful strength, your appearance will be ruined, and your limbs will gradually slow down; if you become sick in the prime of life, you will no longer be able to survive. Restore the strength, turn around and promote life. If death comes and ends in the life root, love and affection are separated, and the five yin are dispersed. |
是謂，大王！有此四大，皆不得自在。 |
That’s right, Your Majesty! With these four elements, no one can feel at ease. |
「若 復有人親近殺生，受諸惡原，若生人中，壽 命極短。 |
"If someone comes close to killing and suffers from all kinds of evil, and if he is born into a human being, his life span will be extremely short. |
若人習盜，後生貧困，衣不蓋形，食 不充口。 |
If a person is accustomed to stealing, he will be born in poverty, with no clothes to cover his body and not enough food to eat. |
所以然者，皆由取他財物故， 故致斯變，若生人中受苦無量。 |
Therefore, it is all because of taking other people's property, so it causes such changes, and if you are born into a human being, you will suffer immeasurably. |
若人婬 他，後生人中，妻不貞良。 |
If a man commits adultery with him, he will be born with an unchaste wife. |
「若人妄語，後生人 中，言不信用，為人輕慢，皆由前世詐稱虛 偽故。 |
“If a person lies and lies, he will be dishonest in his words and be looked down upon by others in his future life, all because he lied and claimed to be false in his previous life. |
若人惡言，受地獄罪，若生人中，顏色 醜陋，皆由前世惡言，故致斯報。 |
If someone speaks evil words, he will suffer the consequences of hell. If he is reborn as a human being with an ugly appearance, it is because of his evil words in the previous life that he will suffer this retribution. |
若人 ［言＊奇］ 語，受地獄罪，若生人中，家中不和，恒被 鬪亂。 |
If a person [Yan*Qi] speaks out, he will be punished by hell; if he is born among humans, there will be disharmony in the family and he will always be punished. |
所以然者，皆由前身所造之報。 |
Therefore, these are all retributions caused by the previous body. |
若人 兩舌，鬪亂彼此，受地獄罪，若生人中，家 不和，恒有諍訟。 |
If people have two tongues and quarrel with each other, they will suffer the consequences of hell. If they are born among people, there will be disharmony in the family and there will always be disputes and lawsuits. |
所以然者，皆由前世鬪 亂彼此之所致也。 |
This is all caused by the chaos between the two in previous lives. |
「若人憙憎嫉他，受地獄 罪，若生人中，為人所憎，皆由前世行本之 所致也。 |
"If people hate him and are jealous of him, he will suffer the consequences of hell. If he is born among other people and is hated by others, it is all due to his behavior in the previous life. |
若人興謀害之心，受地獄罪，若生 人中，意不專定。 |
If a person has the intention to do harm, he will suffer the consequences of hell; if he is born among humans, his mind will not be fixed. |
所以然者，皆由前世興 斯心故。 |
The reason for this is all due to the motivation in previous lives. |
若復有人習於邪見，受地獄罪，若 生人中，聾盲瘖瘂，人所惡見。 |
If there are people who are accustomed to wrong views, they will suffer the consequences of hell. If they are born among humans, they will be deaf, blind, and suffer from the evil views of others. |
所由爾者，皆 因前世行本所致也。 |
The reasons are all due to the behavior of previous lives. |
「是謂，大王！由此十惡 之報，致斯殃 舋 ，受無量苦，況復外者乎。 |
"That is to say, great king! The retribution of the ten evils has caused such disasters and immeasurable suffering, and the situation has become worse. |
是故，大王！當以法治化，莫以非法，以理治 民，亦莫非理。 |
That’s why, Your Majesty! When we govern by law, we should never use illegality. When we govern people by reason, we should never use reason. |
大王！諸以正法治民者，命終 之後皆生天上，正使大王，命終之後，人民 追憶，終不忘失，名稱遠布。 |
King! Those who govern the people with righteous laws will be reborn in heaven after their death. Great envoys, after their death, the people will remember them and never forget them. Their names will spread far and wide. |
「大王當知，諸 以非法治化人民，死後皆生地獄中，是時， 獄卒以五縛繫之，其中受苦不可稱量，或 鞭，或縛，或捶，或解諸支節，或取火炙，或以 鎔銅灌其身，或剝其皮，或以草著腹， 或拔其舌，或刺其體，或鋸解其身，或鐵臼 中擣，或輪壞其形，使走刀山劍樹，不令停 息，抱熱銅柱，或挑其眼，或壞耳根，截手 足、耳鼻，已截復生，復舉身形著大鑊中， 復以鐵叉擾動其身，不令息住，復從鑊 中出，生拔脊筋，持用治車，復使入熱炙地 獄中，復入熱屎地獄中，復入刺地獄中，復 入灰地獄中，復入刀樹地獄中，復令仰臥 以熱鐵丸使食之，腸胃五藏皆悉爛盡，從 下而過，復以鎔銅而灌其口，從下而過， 於中受苦惱； |
"Your Majesty, you should know that those who rule the people illegally will be reborn in hell after death. At that time, the jailer will tie them with the five bindings, and they will suffer immeasurable pain, whether they are whipped, bound, beaten, untied, or taken away. Burning with fire, or pouring copper into the body, peeling off the skin, covering the abdomen with grass, pulling out the tongue, stabbing the body, sawing the body, pounding in an iron mortar, or breaking the shape with a wheel. He made him walk around the sword tree in Daoshan without letting him stop. He hugged the hot copper pillar, picked out his eyes, or damaged his ears, and amputated his hands, feet, ears and nose. After the amputations were restored, he raised his body again and put it in the big wok, and disturbed his body with the iron fork. , without letting him rest, he comes out of the wok again, pulls out the spinal tendons, holds the chariot, and returns to the hell of burning heat, to the hell of hot feces, to the hell of thorns, to the hell of gray, and again to the hell of thorns. In the Hell of the Sword Tree, he is ordered to lie down on his back and given hot iron pills to eat, until all the five organs in his stomach and intestines are rotten, and passes from below, and then pours copper into his mouth, and passes from below, where he suffers and suffers; |
要當罪畢，然後乃出。 |
You should treat your sin as complete and then get out. |
如是，大 王！眾生入地獄，其事如是，皆由前世治法 不整之所致也。」 |
So, Your Majesty! All sentient beings entering hell are caused by improper governance in previous lives. " |
爾時，世尊便說斯偈： |
At that time, the World Honored One said this verse: |
「百年習放逸， 後故入地獄， |
"Having been idle for hundreds of years, I ended up in hell. |
斯竟何足貪， 受罪難稱計。 |
Why is this so greedy? It's hard to calculate the consequences. |
「大王！以法治，自濟其身，父母、妻子、奴婢、親 族將護國事。 |
"Your Majesty! Rule by law and take care of yourself. Your parents, wives, servants, and relatives will protect the affairs of the country. |
是故，大王！常當以法治化，勿 以非法。 |
That’s why, Your Majesty! Always rule by law and not by illegality. |
人命極短，在世須臾間耳，生死長 遠，多諸畏難，若死來至，於中呼哭，骨節離 解，身體煩疼。 |
Human life is extremely short, and life and death are far away, and there are many fears and difficulties. If death comes, you will cry in your heart, your joints will be separated, and your body will be in pain. |
爾時，無有救者。 |
At this time, there is no rescuer. |
非有父母、妻 子、奴婢、僕從、國土、人民所能救也。 |
No father or mother, no wife, no slaves, no servants, no land, no people can save him. |
有此之 難，誰堪代者？ |
Who can take our place in this difficult situation? |
唯有布施、持戒，語常和悅，不 傷人意，作眾功德，行諸善本。」 |
Only by giving alms, upholding the precepts, always speaking pleasantly, not hurting others, doing all the merits, and doing all the good deeds. " |
爾時，世尊便 說斯偈： |
At that time, the World Honored One said this verse: |
「智者當惠施， 諸佛所嘉歎， |
"A wise man should give charity, and all the Buddhas will praise him. |
是故清淨心， 勿有懈慢意。 |
Therefore, keep your mind pure and don’t be careless. |
為死之所逼， 受大極苦惱， |
Forced by death, suffering great distress, |
至彼惡趣中， 無有休息時。 |
In that evil realm, there is no time to rest. |
若復欲來時， 極受於苦惱， |
If when desire comes again, I will be in great distress, |
諸根自然壞， 由惡無休息。 |
All roots are naturally bad, and there is no rest due to evil. |
若醫師來時， 合集諸藥草， |
If the doctor comes and gathers all the medicinal herbs, |
不遍其身體， 由惡無休息。 |
If it does not pervade his body, there will be no rest from evil. |
若復親族來， 問其財貨本， |
If your relatives come again, ask them about their wealth and property. |
耳亦不聞聲， 由惡無休息。 |
The ears cannot hear the sound, and there is no rest from evil. |
若復移在地， 病人臥其上， |
If it is moved to the ground again, and the patient lies on it, |
形如枯樹根， 由惡無休息。 |
Shaped like a withered tree root, No rest from evil. |
若復已命終， 身命識已離， |
If your life has expired, your body and life consciousness have left you. |
形如牆壁土， 由惡無休息。 |
Shaped like a wall of earth, there is no rest from evil. |
若復彼死屍， 親族舉塜間， |
If the dead body is recovered, the relatives will be raised to the ground, |
彼無可持者， 唯福可怙耳。 |
He has nothing to hold on to, but blessings can be kept in his ears. |
「是故，大王！當求方便，施行福業，今不為者， 後悔無益。」 |
That's why, Your Majesty! You should seek convenience and perform good deeds. If you don't do it now, it will be useless to regret it. |
爾時，世尊便說斯偈： |
At that time, the World Honored One said this verse: |
「如來由福力， 降伏魔官屬， |
"The Tathagata, by virtue of his blessed power, subdues the demonic rulers, |
今已還佛力， 是故福力尊。 |
Now I have returned the Buddha's power, so I am blessed with power. |
「是故，大王！當念作福，為惡尋當悔，更莫 復犯。」 |
That's why, Your Majesty! You should think of doing good deeds and regret doing evil, and don't do it again. |
爾時，世尊便說斯偈： |
At that time, the World Honored One said this verse: |
「雖為極惡原， 悔過漸復薄， |
"Although he is a very evil person, his repentance gradually fades away. |
是時於世間， 根本皆消滅。 |
At this time in the world, all the roots will be destroyed. |
「是故，大王！莫由己身，修行其惡，莫為父 母、妻子、沙門、婆羅門，施行於惡，習其惡行。 |
"Therefore, great king! Do not practice evil in your own body. Do not do evil or practice evil in the name of your parents, wives, ascetics, or brahmins. |
如是，大王！當作是學。」 |
If so, Your Majesty! Think of it as learning. " |
爾時，世尊便說斯偈： |
At that time, the World Honored One said this verse: |
「非父母兄弟， 亦非諸親族， |
"Not parents and brothers, nor relatives, |
能免此惡者， 皆捨歸於死。 |
Those who can avoid this evil will surrender to death. |
「是故，大王！自今已後，當以法治化，莫以非 法。 |
"That's why, Your Majesty! From now on, we should rule by law and not by illegality. |
如是，大王！當作是學。」 |
If so, Your Majesty! Think of it as learning. " |
爾時，波斯匿王聞 佛所說，歡喜奉行。 |
At that time, King Pasanadi heard what the Buddha said and followed it with joy. |
52.9 （九） |
52.9 (nine) |
聞如是： |
Heard this: |
一時，佛在舍衛國祇樹給孤獨 園。 |
For a time, the Buddha only had a solitary garden in the country of Savatthi. |
爾時，國王波斯匿夜夢見十事，王即覺 悟，大用愁怖，懼畏亡國及身、妻、子。 |
At that time, King Persia hid in the night and dreamed of ten things. The king immediately realized that he was greatly worried and fearful of the destruction of his country, his body, his wife, and his children. |
明日即 召公卿、大臣、明智道士、婆羅門能解夢相者， 悉來集會，王即為說夜夢十事，誰能解者。 |
Tomorrow, he will summon the ministers, ministers, wise Taoists, and Brahmans who can interpret dreams to come to the assembly. The king will tell the ten things in the night's dreams who can interpret them. |
婆羅門言： |
Brahman says: |
「我能解之，恐王聞之，即當不樂。」 |
I can understand it, but I'm afraid the king will be unhappy if he hears it. |
王言： |
Wang Yan: |
「便說之。」 |
Just tell me. |
婆羅門言： |
Brahman says: |
「當亡國王及王太 子、王妻。」 |
The king, the crown prince, and the king's wife must be killed. |
王言： |
Wang Yan: |
「云何，諸人！寧可禳厭不耶？」 |
What do you mean, everyone! Would you rather be in trouble than be tired of it? |
婆羅門言： |
Brahman says: |
「斯事可禳厭之，當殺太子及 王所重大夫人、邊傍侍者、僕從、奴婢，并所貴 大臣，以用祠天王； |
"If you are disgusted with this matter, you should kill the prince, the king's important wives, the attendants, servants, slaves, and noble ministers in order to worship the king of heaven. |
所有臥具、珍琦寶物，皆 當火燒，以祠於天。 |
All bedding and precious objects should be burnt in fire to be enshrined in heaven. |
如是，王身及國可盡無 他。」 |
In this way, the king and the country will be completely without him. " |
王聞婆羅門言，大用愁憂不樂，却入齋 室，思念此事。 |
When the king heard the Brahmin's words, Da Yong was very sad and unhappy, but he went into his room and thought about this matter. |
王有夫人名曰摩利，就到王 所，問王： |
The king had a wife named Moli, so she went to the king's house and asked the king: |
「意故何以愁憂不樂，妾身將有過 於王耶？」 |
Why do you think I am so sad and unhappy that I will be better than the king? |
王言： |
Wang Yan: |
「卿無過於我，但莫問是事， 卿儻聞之，令汝愁怖？」 |
You are no better than me, but don't ask me what is going on. Does it make you sad and frightened when you hear about it? |
夫人答王： |
The lady replied to the king: |
「不敢愁怖。」 |
Don't be afraid. |
王言： |
Wang Yan: |
「不須問也，聞者愁怖。」 |
There is no need to ask, for those who hear it will feel horrified. |
夫人言： |
The lady said: |
「我是王 身之半，有急緩當殺妾一人，王安隱不 以為怖，願王說之。」 |
I am half of the king. If there is any emergency, I should kill my concubine. Wang Anyin is not afraid. I hope the king will tell me. |
王即為夫人說： |
Mrs. Wang Jiwei said: |
「昨夜夢 見十事，一者見三釜羅，兩邊釜滿，中釜空， 兩邊釜沸氣相交往，不入中央空釜中； |
"I dreamed of ten things last night. One was that I saw three cauldrons. The two cauldrons were full and the middle cauldron was empty. The boiling gases from the two cauldrons communicated with each other and did not enter the central empty cauldron. |
二 者夢見馬口亦食、尻亦食； |
The second one dreamed of eating from the horse’s mouth and eating from its crotch; |
三者夢見大樹生 華； |
The three dreamed of big trees blooming; |
四者夢見小樹生果； |
The fourth dreamed of small trees bearing fruit; |
五者夢見一人索 繩，然後有羊，羊主食繩； |
The fifth person dreamed of a person pulling a rope, and then there were sheep, who mainly eat rope; |
六者夢見狐坐金 床上，食以金器； |
The sixth person dreamed of a fox sitting on a gold bed and eating gold utensils; |
七者夢見大牛還從犢子 嗽乳； |
The seventh person dreamed that the big cow was still sucking its milk from the calf; |
八者夢見黑牛群，從四面吼鳴來， 相趣欲鬪，當合未合，不知牛處； |
Eighth, he dreamed of a herd of black cattle, roaring from all directions, eager to meet each other, but they did not know where the cattle were; |
九者夢見 大陂池水，中央濁，四邊清； |
Ninth person dreamed of the water in Dapi Pond, which was turbid in the center and clear on the four sides; |
十者夢見大溪水 波流正赤。 |
The tenth person dreamed of a big stream with bright red waves. |
夢見已，即寤，大用惶怖，恐亡國及 身、妻、子、人民。 |
If you dream about yourself, you will be trapped, and you will be very frightened, fearing that your country, yourself, your wife, your children, and your people will be destroyed. |
今召公卿、大臣、道人、婆羅門能 解夢者，時有一婆羅門言： |
Now when I summoned ministers, ministers, Taoists, and Brahmins who could interpret dreams, a Brahmin said: |
『當殺王太子、 所重夫人、大臣、奴婢，以祠於天。』 |
"The crown prince, his wife, his ministers, and his slaves should be killed, and they should be enshrined in heaven. 』 |
以故致愁 耳。」 |
To cause sorrow to the ears. " |
夫人報言： |
Madam reported: |
「大王！莫愁夢。 |
"Your Majesty! Don't worry about the dream. |
如人行買金， 又以火燒，兼石上磨，好惡自現。 |
Just like when a person buys gold, burns it with fire, and grinds it on a stone, likes and dislikes will appear on their own. |
今佛近在 祇洹精舍，可往問佛，佛解說者可隨佛說。 |
Now that the Buddha is near the Jihuan Jingshe, you can go and ask the Buddha, and the Buddha’s interpreters can follow the Buddha’s words. |
云何信此狂癡婆羅門語，以自愁苦，乃至於 斯。」 |
Why do you believe this crazy Brahman's words and make yourself miserable, even to this extent? " |
王方喜寤，即召左右傍臣，速嚴駕車騎， 王乘高蓋之車，乘騎侍從數千萬人，出舍 衛城到祇洹精舍，下步到佛所，頭面禮 足，長跪叉手，前白佛言： |
When the king was happy to be in a position, he summoned his ministers on the left and right, and rode quickly and strictly. The king rode in a high-covered chariot, and tens of thousands of people followed him on horseback. He left Savatthi City and went to Jihuan Jingshe. He stepped down to the Buddha's place. Kneel down and cross your hands, before saying to the Buddha: |
「昨夜夢見十事，願 佛哀我，事事解說。」 |
I dreamed of ten things last night. May the Buddha have mercy on me and explain everything. |
佛告王曰： |
The Buddha told the king: |
「善哉，大王！ 王所夢者，乃為將來後世現瑞應耳。 |
"Excellent, great king! What the king dreams of is auspicious signs for future generations. |
後世 人民不畏禁法，普當淫泆，貪有妻息，放 情婬嫟，無有厭足，妬忌愚癡，不知慚，不 知愧，貞潔見棄，佞諂亂國。 |
In later generations, the people will not be afraid of the forbidden laws, they will be sexually immoral, greedy for having a wife, indulge in lust and promiscuity, never be satisfied, jealous and foolish, ignorant of shame, ignorant of shame, abandon chastity, and flatter the country. |
王夢見三釜 羅，兩邊釜滿，中央釜空，兩邊釜沸氣相交往， 不入中央空釜中者，後世人民皆當不給 足養親貧窮，同生不親近，反親他人，富貴 相從，共相饋遺。 |
The king dreamed of three cauldrons. The two cauldrons were full, and the central cauldron was empty. The boiling gases from the two cauldrons communicated with each other. If the two cauldrons did not enter the central empty cauldron, the people in future generations would be deprived of food, poor, close to each other, and opposed to others. Rich and noble. Follow each other and feed each other together. |
王夢見一事，正為此耳。 |
The king dreamed of something exactly like this. |
「 王 夢見馬口亦食，尻亦食，後世人民、大臣、百官、 長吏、公卿，廩食於官，復食於民，賦歛不 息，下吏作姦，民不得寧，不安舊土。 |
"The king dreamed that the horse's mouth was also eating, and the chickens were also eating. In the future, the people, ministers, officials, chief officials, and ministers would eat from the officials, and then feed the people again. The wealth will not stop, the officials will commit crimes, and the people will not be at peace. Uneasy about the old land. |
王夢 見二事，正為此耳。 |
Wang dreamed of two things, and that was exactly what happened. |
「王夢見大樹生華，後世 人民多逢驅役，心焦意惱，常有愁怖，年 滿三十，頭髮皓白。 |
"The king dreamed that the big trees were blooming. In the future, people would often be driven to work, and they would be anxious and worried. They would often have worries and fears. When they reach thirty, their hair would be white. |
王夢見三事正為此 耳。 |
The king dreamed that three things happened just for this reason. |
「王夢見小樹生果，後世女人年未滿十 五，便行求嫁，抱兒來歸，不知慚愧。 |
"The king dreamed that a small tree was bearing fruit. In the future, a woman who was under fifteen years old would ask for marriage and return with a child in her arms, without feeling ashamed. |
王夢見 四事，正為是耳。 |
The king dreamed of four things, which were correct. |
「王夢見一人索繩後有羊， 羊主食繩，末後世人夫聟行賈，或入軍征， 遊洋街里，朋黨交戲，不肖之妻在家與 男子私通栖宿，食飲夫財，快情恣欲，無 有愧陋，夫亦知之，效人佯愚。 |
"The king dreamed that there was a sheep behind a man's rope, and the sheep mainly ate the rope. In the end of the world, men would go out to do business, or join the army, wander around the foreign streets, have cliques, and the unscrupulous wife would sleep with the man at home, eating and drinking her husband. Wealth, pleasure, and desires, without any shame or shame, the husband also knows it, and acts like a fool. |
王夢見五事， 正為是耳。 |
The king dreamed of five things, which were correct. |
「王夢見狐上金床，食用金器，後 世人賤者當貴，在金床上，坐食飲重味，貴 族大姓當給走使，良人作奴婢，奴婢為良 人。 |
"The king dreamed that the fox was sitting on the golden bed and eating gold utensils. In the future, those who are humble will be noble. If they sit on the golden bed, eat and drink with heavy taste, the nobles and their surnames should be envoys, and the good people will be slaves, and the slaves will be good people. |
王夢見六事，正謂此耳。 |
The king saw six things in his dream, which are exactly what he said. |
「王夢見大牛 還從犢子下嗽乳，後世人母，當為女作 媒，將他男子與房室，母住守門，從得財 物，持用自給活，父亦同情，佯聾不知。 |
"The king dreamed that a big cow was still sucking milk from its calf. In the future, the mother would be a matchmaker for her daughter, and he would marry the man to his room. The mother would live in the door and keep the property. He would use it to support himself. The father would also sympathize with him and pretend to be deaf. . |
王夢 見七事，正謂是耳。 |
Wang Meng saw seven things, which is exactly what he said. |
「王夢見黑牛從四面群 來，相趣鳴吼欲鬪，當合未合，不知牛處， 後世人國王、大臣、長吏、人民，皆當不畏大 禁，貪婬嗜欲，畜財貯產，妻子大小皆不 廉潔，婬妷饕 餮 ，無有厭極，嫉妬、愚癡，不知 慚愧，忠孝不行，佞諂破國，不畏上下，雨 不時節，氣不和適，風塵暴起，飛沙折木，蝗 蟲噉稼，使茲不熟，帝王人民施行如此，故 天使然。 |
"The king dreamed that black bulls were coming from all directions, roaring and wanting to gallop, but he didn't know where the bulls were when they joined together. In future generations, kings, ministers, officials, and people should not be afraid of the great prohibition, greed and lust, and animals. Property is stored, wives are dishonest, both big and small, prostitutes are gluttonous, jealous, ignorant, not ashamed, lack of loyalty and filial piety, flattery ruins the country, not afraid of top and bottom, rain is not in season, breath is not good, wind and dust are violent , the flying sand breaks down the trees, the locusts eat the crops, making them unripe. The emperor and the people do this, so it is natural. |
又現四邊起雲，帝王人民皆喜， 各言： |
Then there were clouds rising on all sides, and the emperor and the people were all happy, and each said: |
『雲以四合，今必當雨。』 |
"The clouds have gathered together, and it will rain now." 』 |
須臾之間雲各自 散，故現此怪，欲使万民改行，守善持戒， 畏懼天地，不入惡道，貞廉自守，一妻一婦， 慈心不怒。 |
In a moment, the clouds dispersed by themselves, so this strange thing appeared, in order to make all people change their behavior, observe good and precepts, fear heaven and earth, not enter the evil way, be chaste and honest, be one wife and one wife, be kind and not angry. |
王夢見八事，正謂此耳。 |
The eight things the king saw in his dream are exactly what he said. |
「王夢見 大陂水，中央濁、四邊清，後世人在閻浮地內， 臣當不忠，子當不孝，不敬長老，不信佛道， 不敬明經道士，臣貪官賜，子貪父財，無 有反復，不顧義理； |
"The king dreamed that the Dapi water was turbid in the center and clear on all four sides. In the future generations of Jambudvipa, ministers should be unfaithful and sons unfilial. They should not respect elders, do not believe in Buddhism, and should not respect Taoist priests. Officials should be greedy for official gifts, and children should be greedy for their father's wealth. , no repetition, no regard for justice; |
邊國當忠孝，尊敬長 老，信樂佛道，給施明經道士，念報反復。 |
Border countries should be loyal and filial, respect their elders, believe in Buddhism and Taoism, give scriptures to Taoist priests, and recite retribution repeatedly. |
王 夢見九事，正謂此耳。 |
The king saw nine things in his dream, which is exactly what he said. |
「王夢見大溪水流波 正赤，後世人諸帝王、國王，當不厭其國，興 師共鬪，當作車兵、馬兵，當相攻伐，還相殺 害，流血正赤。 |
"The king dreamed that the water of the big stream was turning red. In the future, the emperors and kings should not be tired of their country, and they would raise armies to fight together. They would act as chariots and horsemen, attack each other, and kill each other, causing blood to turn red. |
王夢見十事，正謂是耳。 |
The king saw ten things in his dream, which is exactly what he said. |
盡皆 為後世人之事耳，後世人若能心存佛道， 奉事明經道人者，死皆生天上，若作愚行， 更共相殘者，死入三惡道，不可復陳。」 |
All of this is for the benefit of future generations. If future generations can keep the Buddha's way in their hearts and serve those who follow the Ming Sutra, they will be reborn in heaven even if they die. If they do foolish things and harm each other, they will die and enter the three evil paths, and they will never be able to live again. " |
王即 長跪，叉手受佛教，心中歡喜，得定慧，無復 恐怖，王便稽首作禮，頭面著佛足。 |
The king immediately knelt down, folded his hands and accepted the Buddha's teachings. His heart was filled with joy, he had gained calm wisdom, and was no longer frightened. He then bowed his head and bowed, with his head facing the Buddha's feet. |
還宮，重 賜夫人，拜為正后，多給財寶，資令施人，國 遂豐樂； |
Return to the palace, give a great wife, worship him as the queen, give him many treasures, give orders to others, and the country will be prosperous; |
皆奪諸公卿、大臣、婆羅門俸祿，悉 逐出國，不復信用。 |
They all took away the salaries and salaries of the ministers, ministers and Brahmins, and drove them all out of the country, no longer trustworthy. |
一切人民皆發無上正 真之道，王及夫人禮佛而去。 |
All the people followed the supreme righteous path, and the king and his wife paid homage to the Buddha and left. |
爾時，波斯匿王 聞佛所說，歡喜奉行。 |
At that time, King Pasenadi heard what the Buddha said and followed it with joy. |
增壹阿含經卷第五十一 |
Addition to the Agama Sutra Volume 51 |